Fire should be consecrated according to the injunctions laid down for Kushandika, and after offer of oblations to the best of one's ability, the Vastu-yajna should be concluded (59).

I have thus described, O Devi! the auspicious Vastu worship, by the performance of which a man never suffers dangers from Vastu (and his followers) (60).

Shri Devi said:

Thou hast described the mandala of, and the injunctions relating to, the worship of Vastu, but thou hast not spoken of the Dhyana, my husband; do thou now reveal it (61).

Shri Sadashiva said:

I am speaking of Dhyana of the Vastu-Rakshasa, by constant and devoted repetition of which all dangers are destroyed. O Maheshani! do thou listen (62).

The Deva Vastu-pati should be meditated upon as four-armed, of great body, his head covered with matted hair, three eyed, of ferocious aspect, decked with garlands and earrings, with big belly and long ears and hairy body, wearing yellow garments, holding in his hand the mace, the trident, the axe, and the Khatvanga. Let him be pictured as (red) like the rising Sun and like the God of Death to one's enemies, seated in the padmasana posture on the back of a tortoise, surrounded by Kapilasya and other powerful followers, carrying swords and shields (63-66).

Whenever there is panic caused by pestilence or epidemics, an apprehension of any public calamity, danger to one's children, or fear arising from ferocious beasts or Rakshasas, then Vastu with his followers should be meditated upon as above, and then worshipped, and thus all manner of peace may be obtained by the offer of oblations of sesamum-seeds, ghee, and payasa (67-68).

O Suvrata! in these rites the Grahas and the ten Dikpalas should be worshipped in the same way as Vastu is worshipped (69).

Brahma, Vishnu, Rudra, Vani, Lakshmi, the celestial mothers, Ganesha, and the Vasus, should also be worshipped (70).

O Kalika! if in these rites the Pitris are not satisfied, then all which is done becomes fruitless, and there is danger in every stage (71).

Therefore, O Maheshi! in all these rites Abhyudayika. Shraddha should be performed for the satisfaction of the Pitris (72).

I shall now speak of the Graha-yantra, which is the cause of all kinds of peace. If Indra and all the planets are worshipped, then they grant every desire (73).

In order to draw the yantra three triangles should be drawn with a circle outside them, and outside, but touching the circle, eight petals should be drawn (74).

Then should a beautiful Bhupura be drawn (outside the yantra) with four entrances, and (outside the Bhupura) between the East and North-East corners a circle should be drawn with its diameter the length of a pradesha, and between the West and the South-West corners another similar circle should be drawn (75-76).

Then the nine corners should be filled up with colours of the nine planets, and the left and right sides of the two inner triangles should be made white and yellow, and the base should be black. The eight petals should be filled up with the colours of the eight regents of the quarters (77-78).

The walls of the Bhupura should be decorated with white, red, and black powders, and, O Devi! the two circles outside the Bhupura should be coloured red and white, and the intervening spaces of the yantra may be coloured in any manner the wise may choose (79-80).

Listen now to the order in which each planet should be worshipped in the particular chambers, and in which each Dikpati should be worshipped in the particular petals, and as to the names of the Devas who are present at each particular entrance (81).

In the inner triangle the Sun should be worshipped, and in the angles of the two sides Aruna and Shikha. Behind him with the garland of rays the two standards of the two fierce ones (Shikha and Aruna) should be worshipped (82).

Worship the maker of nights in the corner above the Sun on the East, in the Agni corner Mangala, on the South side Budha, in the Nairrita corner Vrihaspati, on the West Shukra, in the Vayu corner Shani, in the corner on the North Rahu, and in the Ishana corner Ketu, and, lastly, round about the Moon the multitude of stars (83-84). Sun is red, Moon is white, Mangala is tawny, Budha is pale or yellowish-white, Vrihaspati is yellow, Shukra is white, Shani is black, and Rahu and Ketu are of variegated colour; thus I have spoken of the different colours of the Grahas (85-86).

The Sun should be meditated upon as having four hands, in two of which he is holding lotuses; and of the other two, one hand is lifted up to dispel fear, and the other makes the sign of blessing. The Moon should be meditated upon as having nectar in one hand, and the other hand in the attitude of giving. Mangala should be meditated upon as slightly bent and holding a staff in his hands. Budha, the son of Moon, should be meditated upon as a boy, the locks of whose hair play about upon his forehead. Guru should be meditated upon with a sacred thread, and holding a book in one hand and a string of Rudraksha beads in the other; and the Guru of Daityas should be meditated upon as blind of one eye, and Shani as lame, and Rahu as a trunkless head, and Ketu as a headless trunk, both deformed and wicked (86-87).

Having worshipped each of the planets in this manner, the eight Dikpalas, Indra and others, beginning from the East, should be worshipped (89).

He of a thousand eyes, of a yellow colour, should first be worshipped. He is dressed in yellow silk garments, and, holding the thunder in his hand, is seated on Airavata (90).

The body of Agni is of red hue. He is seated on a goat; in his hand is the Shakti. Yama is black, and, holding a staff in his hand, is seated on a bison. Nirriti is of dark green colour, and, holding a sword in his hand, is seated on a horse. Varuna is white, and, seated on an alligator, holds a noose in his hand. Vayu should be meditated on as possessed of a black radiance, seated on a deer and holding a hook. Kuvera is of the colour of gold, and seated on a jewelled lion-seat, holding the noose and hook in his hands. He is surrounded by Yakshas, who are singing his praises. Ishana is seated on the bull; he holds the trident in one hand, and with the other bestows blessings, He is dressed in raiments of tiger-skin, and his effulgence is like that of the full moon (91-95).

Having thus meditated upon and worshipped them in their order, Brahma should be worshipped in the upper circle, which is outside the mandala, and Vishnu in the lower one. Then the Devatas at the entrances should be worshipped (96).

Ugra, Bhima, Prachanda, and Isha, are at the eastern entrance; Jayanta, Kshetra-pala, Nakulesha, and Vrihat-shirah, are at the southern entrance; at the door on the west are Vrika, Ashva, Ananda, and Durjaya; and Trishirah, Purajit, Bhimanada, and Mahodara are at the northern entrance. As protectors of the entrances, they are all armed with weapons, offensive and defensive (97-98).

Suvrata! listen to the meditation on Brahma and Ananta. Brahma is of the colour of the red lotus, and has four hands and four faces. He is seated on a swan. With two of his hands he makes the signs which dispel fear and grant boons, and in the others he holds a garland and a book. Ananta is white as the snow, the Kunda flower, or the Moon. He has a thousand hands and a thousand faces, and he should be meditated upon by Suras and Asuras (99-101).

Beloved! I have now spoken of the meditation, the mode of worship, and the yantra. Now, my beloved, listen to their Mantras in their order, beginning with the Vastu Mantra (102).

Mantras

When Ksha-kara is placed on the Carrier of Oblations. and the long vowels are then added to it, and ornamented with the nada-vindu, the six-lettered Vastu Mantra is formed (103).

The Suryya Mantra is thus formed: first the tara should be said; then the Maya; then the word tigma-rashme; then the word arogya-daya (in the dative singular); and, last of all, the wife of Fire (104).

The recognized or approved Mantra of Soma is formed by saying the vijas of Kama, Maya and Vani, then Amrita-kara, amritam plavaya plavaya svaha (105).

The Mantra of Mangala is proclaimed to be Aing hrang hring sarva-dushtan nashaya nashaya svaha (106).

The Mantra of the son of Soma is Hrang, Shring, Saumya sarvan kaman puraya svaha(107).

The Mantra of the Sura-Guru is formed thus: Let the tara precede and follow the Vija of Vani, and then say, Abhishtam yachchha yachchha, and lastly svaha (108).

The Mantra of Shukra is Shang, Shing, Shung, Shaing, Shaung, Shngah (109).

The Mantra of the Slowly Moving One is Hrang hrang hring hring sarva-shatrun vidravaya vidravaya Martan-dasunave namah, Destroy, destroy all enemies, I bow to the son of Martanda (110).

The Mantra of Rahu is Rang, Hraung, Bhraung, Hring, Soma-shatro shatrun vidhvangsaya vidhvangsaya Rahave namah--O Enemy of Soma (Moon)! destroy, destroy all enemies. I bow to Rahu (111).

Krung, Hrung, Kraing to Ketu, is proclaimed to be the Mantra of Ketu (112).

Lang, Rang, Mring, Strung, Vang, Yang, Kshang, Haung, Vring, and Ang are in their order the ten Mantras of the ten Dikpalas, beginning with Indra and ending with Ananta (113).

The names of the other attendant Devas are their Mantras; in all instances where there is no Mantra mentioned this is the rule. (114).

Sovereign Mistress of the Devas! the wise man should not add Namah to Mantras that end with the word Namah, nor should he put the wife of Vahni to a Mantra that ends with Svaha (115).

To the Planets and others should be given flowers, clothes, and jewels, but the colour of the gifts should be the same as that of the respective Planets; otherwise they are not pleased (116).

The wise man should place fire in the manner prescribed for Kushandika, and perform homa either with flowers of variegated colours or with sacred fuel (117).