In a time of ritual preparation, the sacred process begins with assembling pure and auspicious items. Crystal, white sandalwood, water drawn from holy places mixed with mustard seeds, a royal elephant tusk adorned with kumuda flowers, as well as fragrant uśīra and guggulu, are carefully placed into pots. With these offerings arranged, the gods are invoked to sanctify the ceremony. The invocation calls forth all the oceans, rivers, holy places, clouds, and flowing streams, beseeching them to come for the sacrificer and wash away sins. Special prayers are made to Indra, the lord of the Ādityas and bearer of the thunderbolt, asking him to remove afflictions caused by the planets. Agni, whose face embodies all the gods and whose seven flames shine with unmatched brilliance, is entreated to dispel the troubles arising from the eclipse of the moon. Yama, the witness of deeds among beings and rider of the buffalo, is invoked to remove the affliction caused by the lunar eclipse. The ritual continues with prayers to the lord of the hosts of demons, fierce as the fire of dissolution and terrifying, to remove afflictions caused by demonic forces. The god who holds the serpent noose, rides the makara, and rules the waters is called upon to lift the troubles brought by the lunar eclipse. Vāyu, protector of the worlds in the form of breath and lover of the black antelope, is asked to dispel the lunar eclipse’s effects. The god of treasures, armed with sword, spear, and mace, is invoked to cleanse the impurity caused by the eclipse and grant wealth. Śaṃkara, the moon-bearing god who wields the bow and rides the bull, is beseeched to destroy the affliction from the lunar eclipse. All beings in the three worlds, both stationary and moving, joined with Brahmā, Viṣṇu, and the sun, are invoked to burn away sin. After these invocations, the pots endowed with these qualities are sprinkled, accompanied by mantras from the Ṛg, Yajur, and Sāma Vedas, and adorned with white garlands and ointments. The chosen deities and brāhmaṇas are worshipped with gifts of cloth and cows. Next, the same mantras, along with ritual hand gestures, are inscribed on a cloth or lotus, accompanied by the five gems. A learned brāhmaṇa places this cloth upon the head of the sacrificer, and leads the ritual in accordance with the eclipse. Facing east, after worshipping and saluting the chosen deity, and when the lunar eclipse has passed, cows are given and auspicious rites performed. After bathing, the cloth is presented to a brāhmaṇa. Whoever follows this procedure for bathing to appease the planets will not suffer afflictions from them, nor loss of relatives. One attains the highest accomplishment, rarely subject to rebirth. During a solar eclipse, the name of the Sun should always be recited in mantras. Superior padmarāga gems and a beautiful tawny-colored gem are to be given to the lord of the night during lunar and solar eclipses. Those who listen to this daily, or cause it to be heard by others, become free from all sins and are honored in the realm of Indra. At this point, a question arises: What should be done in times of wonder or distress? By what means is misfortune destroyed? What actions are desired in rituals, such as the consecration for a child who has died? It is explained that sins committed in the past bear fruit as disease, poverty, ugliness, and even through the death of loved ones. To remove these afflictions, the ritual known as saptamī-snāpana is described, which brings auspiciousness and destroys suffering among people. Where the death of children who drink milk is seen, and likewise for the elderly, the sick, and even the young, this ritual brings peace. The consecration for a child who has died is described, as it alone destroys agitation and confusion of mind. A prophecy is given: There will be a boar incarnation when Manu Vaivasvata, the supreme, appears as the best among men. During the twenty-fifth cycle named Kṛta, a powerful king of the Haihaya lineage, Kṛtavīrya, will arise, ruling the earth of seven continents for seventy-seven thousand years. However, by the curse of Cyavana, Kṛtavīrya, from birth until he has a hundred sons, will depart from life. When Sahasrabāhu, his son, is born—blessed and marked as a king—Kṛtavīrya, worshipping the thousand-rayed Sun with fasting, vows, and Vedic hymns, will obtain the bathing ritual for his son’s life. Upon Kṛtavīrya’s request, the Sun reveals this ritual, which destroys all evils and removes impurity. The Sun assures him that his son will live long, and that this ritual is the remover of impurity. The saptamī-snāpana is described for the welfare of all worlds. For a child who has died, in the seventh month or on the bright seventh day, it is highly praised. After gaining the strength of planets and stars, and having a Brahmin recite the ritual, one should avoid the birth star and lunar day for the child; likewise, for the elderly and sick, the prescribed actions are to be followed. On earth smeared with cow dung, a single fire is kindled. A sacrificial offering of red rice grains mixed with cow’s milk is prepared for Surya and Rudra, using their respective mantras. The seven-verse hymn dedicated to Surya is recited, and oblations of clarified butter are offered with the Rudra hymn. Fuel sticks from arka and palasha trees are offered, and oblations with barley and black sesame seeds are made, totaling eight hundred times. With sacred utterances and clarified butter, another eight hundred offerings are made. After the oblation, a ceremonial bath is performed by the wise. A Brahmin learned in the Vedas, holding darbha grass, places four auspicious pots at the corners. Then, a fifth pot adorned with curd and unbroken grains is placed in the center, unblemished and consecrated with the seven-verse hymn. Thus, through these sacred acts and invocations, auspiciousness is restored, afflictions removed, and peace granted to those suffering from loss or misfortune.