O wise one, listen as the divine narrative unfolds. In ages past, the fruits of one’s actions—sins committed in former times—manifested tangibly in this very life as disease, poverty, ugliness, or even through the untimely death of beloved ones. To dispel such afflictions, a sacred rite known as the saptamī-snāpana, the seventh-day bathing ritual, was revealed. This ritual is a source of auspiciousness and a destroyer of suffering among people. Wherever the sorrowful loss of infants still suckling at their mothers’ breasts was seen, or when the elderly, the sick, or even the youthful departed before their time, this ritual was prescribed for their peace. The consecration for a child who has died, when performed, alone removes the agitation of grief and confusion in the minds of those left behind. In the course of cosmic time, there would be a boar incarnation, and the illustrious Manu Vaivasvata would appear as the foremost among men. When the twenty-fifth cycle named Kṛta arrives, a mighty king of the Haihaya lineage, Kṛtavīrya, would be born—powerful, heroic, and destined to rule the entire earth of seven continents for seventy-seven thousand years, O Nārada. Yet, by the curse of the sage Cyavana, as soon as Kṛtavīrya was born and until he had a hundred sons, his life would come to an end. Among his sons, Sahasrabāhu would be born—blessed, with gentle eyes like a deer, bearing the marks of a king. For the sake of his son’s life, Kṛtavīrya, with great devotion, worshipped the thousand-rayed Sun through fasting, vows, and divine Vedic hymns, and thus obtained the secret of this sacred bathing ritual. When Kṛtavīrya inquired, the Sun himself revealed this rite, which destroys all evils and removes impurity. The Sun assured him, “Enough of great suffering; your son, O king, will live long, for this is the remover of impurity.” Now, let me describe the saptamī-snāpana, O Nārada, for the welfare of all worlds. When a child has died, especially in the seventh month or on the bright seventh lunar day, this rite is highly praised. Having determined the strength of the planets and stars, and with recitation by a learned Brahmin, one should avoid the child’s birth star and lunar day when performing the ritual; this applies also for the elderly, the sick, and in other such cases. On earth purified with cow dung, a single sacred fire is kindled. Red rice grains mixed with cow’s milk are prepared as an offering to Surya and Rudra, using their respective mantras as ordained. Seven verses dedicated to Surya are recited, and clarified butter is offered with the Rudra hymn—so too for Rudra himself. The ritual continues with the offering of fuel sticks, especially from arka and palasha trees, and oblations of barley and black sesame seeds are made, totaling eight hundred times. With sacred utterances and clarified butter, another eight hundred offerings are performed. After these oblations, a ceremonial bath is taken by the wise. A Brahmin learned in the Vedas, holding darbha grass, properly places four auspicious pots at the corners. A fifth, adorned with curd and unbroken grains, is placed at the center, unblemished and consecrated with the seven-verse hymn. This central pot is filled with water from a solar holy place, set with gems, and contains all medicinal herbs mixed with the five products of the cow. Around it are arranged five kinds of gems, fruits, flowers, and garments. Clean earth is collected from seven auspicious places: the elephant, horse, chariot, anthill, confluence, pond, and cow pen, and placed in all the pots. From the four gem-filled corner pots, the Brahmin takes the central one and recites solar mantras over it. With seven women, each without bodily blemish, worshipped with garlands, garments, and ornaments according to their means, and joined by Brahmins, the child is sprinkled with this consecrated earth. Blessings are invoked: May this child have a long life, and may the radiant mother bear living sons. May the Sun and Moon, together with the hosts of planets and stars, watch over them. May Indra, the guardians of the worlds, Brahma, Vishnu, Maheshvara, and all the gods always protect the boy. Let Mitra, Shani, Agni, and those planetary deities who afflict children, wherever they may cause harm, not trouble the child, nor his mother or father. Next, the seven women, dressed in white and accompanied by the guardian of children, are worshipped with devotion by the women, as is the teacher. Then, a golden image is fashioned, placed upon a copper vessel, and the image of Dharmaraja is presented to the teacher. Brahmins are honored with garments, gold, heaps of gems, and food—clarified butter and rice pudding—offered with generosity. After the meal, the teacher recites the blessing: “May this child have a long life, happy for a hundred years.” Any misfortune that clings to the child is cast into the submarine fire, as Brahma, Rudra, Vasu, Skanda, Vishnu, Indra, and Agni are invoked. The guru is worshipped with the words: “May all grant boons, may they always protect from the wicked.” According to one’s means, a tawny cow is given, and after bowing, one departs. Together with one’s son, homage is paid to Ravi (the Sun) and Shankara (Rudra) with the cooked offering. The remnants of the offering are then consumed with the words, “Homage to the Sun.” This rite is especially praised in times of wonder, distress, or bad dreams. This should always be performed, avoiding the doer’s own birthday or birth star, for the sake of peace. When done on the bright seventh lunar day, it never fails. By steadfastly following this procedure, one attains long life and may rule the earth for ten thousand years. The seventh-day bath is meritorious, pure, and life-giving. Having explained this supreme rite, the Sun disappeared from the sight of the assembled sages. Thus was the supreme saptamī-snāpana described, the remover of all evils and of highest benefit for children. Seek health from the Sun, wealth from Fire, knowledge from the Lord, and liberation from Janardana. This is the sacred path revealed for the welfare of all beings.