In this sacred tradition, there is no requirement for elaborate installations or consecrations with ritual water pots. Instead, the householder, after bathing with all manner of medicinal herbs, should attire himself in pure white garments and wear white flowers. With a heart full of reverence, he must honor the Brahmins by adorning them with gold-threaded necklaces and presenting them with fine white garments and white cows splendidly decorated with gold. By performing these offerings, the practitioner gains mastery over all hostile forces, whether they be enemies or even friends. Such an offering is powerful enough to destroy sin itself. Should there arise a need to address enmity or sorcery, a special triangular fire-pit is prepared, bordered on two sides, facing a corner, and measuring a hand’s breadth on every side. In these rites, the Brahmins, adorned with red garlands and unguents, wearing red turbans and red garments, conduct the offering. They are to be equipped with three new vessels filled with red substances, and in their left hands, they hold kindling mixed with the strength of a hawk’s bone. Their hair is left untied, and as they meditate on misfortune for the enemy, they make the offerings. They invoke, “Let the ill-intentioned ones be given to him,” and utter the syllables “huṃ phaṭ.” Using the mantra for hawk-sorcery, they consecrate a razor. An effigy of the enemy is then crafted; with the consecrated razor, it is cut into pieces, and these fragments are cast into the sacrificial fire. After completing these rites, especially those pertaining to the planetary sacrifices, one must refrain from performing further acts of enmity or sorcery. Such practices are not to be repeated. It is taught that these rites produce results only in this world, not auspiciousness in the next. Therefore, those who truly desire prosperity should turn only to rites of pacification. Whoever performs the three planetary sacrifices with pure desire attains the abode of Vishnu, a realm from which it is difficult to return. Moreover, those who listen to these teachings regularly, or have them recited, will be protected from planetary afflictions and the loss of loved ones. Wherever the three planetary sacrifices are written and kept in a home, there will be no suffering for children, nor disease, nor bondage. These rites grant the full fruit of all sacrifices and destroy all sins. The wise know that a rite of a million offerings bestows both worldly enjoyment and liberation. The foremost of the gods declare that a hundred-thousand-offering rite yields the fruit of an ashvamedha sacrifice; so too does a twelve-day sacrifice, as well as the nine-planet sacrifice. Thus, for the sake of festival and joy, the devayajña consecration has been described—a rite that removes all impurities. Whoever recites or hears this at the proper time overcomes enemies and is blessed with long life and health. In the depiction of the planets, the Sun should always be shown seated in the lotus posture, holding a lotus, his radiance equal to the heart of the lotus itself. He is drawn by seven horses with seven reins and has two arms. The Moon is to be portrayed as white, clad in white garments, riding a white horse with a white vehicle, holding a mace in one hand, possessing two arms, and granting boons. Mars, the son of the Earth, is depicted with red garlands and garments, holding a spear, trident, and mace, with four arms and white hair, also bestowing boons. Mercury is to be shown in yellow garlands and garments, his radiance like the karnikara flower, holding a sword, shield, and mace, seated upon a lion, and granting boons. The preceptors of gods and demons are to be depicted in yellow and white, with four arms holding staffs, bestowing boons, and carrying prayer beads and water pots. Saturn, the son of the Sun, should be shown with the luster of a sapphire, holding a trident, granting boons, riding a vulture, and bearing arrows and a bow. Rahu is praised as having a fierce face, holding a sword, shield, and trident, bestowing boons, and seated on a blue lion throne. All the figures of Ketu are to be smoky in color, two-armed, mace-bearing, with distorted faces, always seated on a vulture throne, and granting boons. All the planets must be depicted crowned, beneficent to the world, each raised by their own finger, and always in a group of one hundred and eight. At this juncture, a devotee addresses the Lord, “O Master of past and future, please tell again, in full, whatever has been heard that leads to enjoyment and liberation.” Thus addressed, Shambhu, the master of speech, replies, “O Brahman, by my penance and the vastness of the Purāṇas and Vedas, I shall speak. This Dharma, in the form of a bull, is Nandi, the chief of the Gaṇas. From him, I shall declare the Śaiva observances, O Nārada.” Having spoken thus, the Lord of the gods disappeared from sight. Nārada, eager to learn, turned to Nandikeśvara, as instructed by Śiva, and asked, “Tell me here of the Śaiva observance.” Nandikeśvara replied, “Listen attentively, O Brahman, as I describe the Śaiva observance, renowned in the three worlds by the name Śivacaturdaśī. On the bright thirteenth day of Mārgaśīrṣa, one should eat only once and pray to the Lord of gods, saying, ‘I have taken refuge in you.’ On the fourteenth day, fasting, and having duly worshipped Śaṅkara, one should give a golden bull and eat only on the following day. Thus observing the vow, after resting, one should rise early, bathe, recite prayers, and then, together with Umā, worship Śaṅkara with pure lotuses, fragrant garlands, and ointments. One should bow at the feet, saying ‘Obeisance to Śiva’; at the head, ‘Obeisance to the all-pervading one’; at the eyes, ‘Obeisance to the three-eyed one’; and at the forehead, ‘Obeisance to Hara.’ The face is worshipped as ‘whose face is like the moon,’ the throat as ‘to Śrīkaṇṭha,’ the ears as ‘to Sadyojāta,’ and the arms as ‘to Vāmadeva.’ The heart is adored as ‘to Aghora’s heart,’ the breasts as ‘to Tatpuruṣa,’ and the abdomen as ‘to Īśāna.’ The sides are worshipped as ‘to Anantadharma,’ the waist as ‘to the embodiment of knowledge,’ and the thighs as ‘to the lion of endless detachment.’ The knees are honored as ‘to the lord of infinite sovereignty,’ the shanks as ‘to the chief,’ and the ankles as ‘to the one whose essence is space.’ The hair and back are worshipped as ‘to the one whose form is the essence of space.’ Salutations are also offered to Puṣṭi and Tuṣṭi, and Pārvatī is worshipped as well. Finally, one should offer to a Brahmin a golden bull furnished with a water pot, adorned with white garlands and garments, set with five jewels, and accompanied by various kinds of food.” Thus is the sacred observance described, leading to purity, prosperity, and the divine favor of the Lord.