Whoever undertakes the Sarasvata vow in the prescribed manner, with devotion and care, becomes truly learned, graced with wealth, and attains a special red-throated form. By the blessing of the goddess Sarasvati herself, such a devotee is honored in the world of Brahma. This blessing is not limited to men; any woman who performs the vow also receives these results. The fruits are extraordinary: one dwells in Brahma’s world for thirty thousand kalpas, a span beyond ordinary reckoning. Even those who merely hear or recite the account of the Sarasvata vow are granted residence in the splendid city of the Vidyadharas for the same vast stretch of time. At this point, a question arises: “O knower of sacred procedures and mantras, I wish to hear about the sacred bath to be performed during the eclipse of the sun or moon. What is the correct method?” The reply is given with compassion: “I shall explain the ritual bath, complete with mantras and medicinal preparations, for those whose zodiac sign is afflicted by the eclipse.” When a lunar eclipse is imminent, one should engage a Brahmin to recite the appropriate texts and worship four Brahmins, offering them white garlands and fragrant ointments. Before the eclipse begins, medicinal herbs and four flawless water pots, as prescribed by tradition, are to be prepared and placed. Earth is collected from the junctions of elephant and horse paths, from anthills, ponds, cow-stalls, and near the royal gate, and this sacred earth is cast as an offering. Into the pots are placed pure pañcagavya, pearls, rocanā, lotus, conch, and the five precious gems. Crystal, white sandalwood, holy water with mustard seeds, royal elephant tusk with kumuda, uśīra, and guggulu are also deposited in the pots. With these, the gods are invoked, inviting all the oceans, rivers, holy places, clouds, and streams to gather for the sacrificer, to wash away all sin. Prayers are then offered to the gods: to Indra, the thousand-eyed lord of the Ādityas, to remove afflictions brought by the planets; to Agni, whose seven flames shine with unmatched brilliance, to dispel the suffering caused by the eclipse; to Yama, the impartial witness of all deeds, to remove afflictions; to the fierce lord of the hosts of demons, to destroy demonic obstacles; to Varuṇa, who holds the serpent noose and rides the makara, to cleanse the affliction of the eclipse; to Vāyu, the breath of the worlds and lover of the black antelope, to clear all distress; to Kubera, lord of treasures, to remove impurity and grant wealth; to Śaṃkara, the moon-crested god who wields the bow and rides the bull, to destroy suffering; and finally, to all beings in the three worlds, united with Brahmā, Viṣṇu, and the sun, to burn away all sin. After these invocations, the pots, filled with sacred ingredients and blessed with mantras from the Ṛg, Yajur, and Sāma Vedas, are used to sprinkle the participants. The chosen deities and Brahmins are worshipped with gifts of cloth and cows. The mantras are then inscribed, along with sacred gestures, on a cloth or lotus, together with the five gems. The best of the twice-born places this on the sacrificer’s head and leads the ritual in accordance with the eclipse. When the eclipse has passed, facing east, the devotee worships and salutes the chosen deity, gives gifts of cows, performs auspicious rites, bathes, and finally presents the inscribed cloth to a Brahmin. Whoever performs the planetary bathing in this way is protected from planetary afflictions and the loss of loved ones. Such a person attains the highest accomplishment, rarely returning to rebirth. During a solar eclipse, it is especially important to recite the mantras of the Sun. Superior padmarāga gems and a beautiful tawny gem should be given to the lord of the night during both lunar and solar eclipses. Whoever listens to or recites this procedure daily, or causes others to hear it, becomes free from all sins and is honored in Indra’s realm. Another question is posed: “What should one do in times of wonder or distress? By what means is misfortune destroyed? What is the proper action during rituals for a child who has died?” The answer is given: Sins committed in the past bear fruit in this life as disease, poverty, ugliness, and even the loss of those we love. To remove these afflictions, there is a ritual known as saptamī-snāpana, which brings auspiciousness and destroys suffering. This ritual is especially prescribed where the untimely death of children, the elderly, the sick, or even the young is seen. For their peace, the consecration for a child who has died is described, for it alone soothes the turmoil and confusion of the grieving heart. A vision of the future is also revealed: There will be a boar incarnation when the supreme Manu Vaivasvata appears as the foremost among men. In the twenty-fifth cycle, named Kṛta, a mighty king of the Haihaya lineage, Kṛtavīrya, will arise. He will rule the entire earth of seven continents for seventy-seven thousand years. Yet, by the curse of Cyavana, he will depart this life as soon as he is born, until he has a hundred sons. When his son, Sahasrabāhu—blessed, with eyes like a deer and the marks of a king—is born, Kṛtavīrya will worship the thousand-rayed Sun with fasting, vows, and divine Vedic hymns. Through this devotion, O Nārada, he will obtain the sacred bathing ritual for the life of his son, ensuring his lineage and peace. Thus, the rituals and their fruits are revealed, their power to remove affliction and grant blessings made clear to all who listen with faith.