In accordance with ancient tradition, a sacred ritual is performed for the well-being and longevity of a child. The ceremony begins with a special pot, filled with water drawn from a holy place blessed by the Sun. This pot is adorned with precious gems and contains all manner of medicinal herbs, blended with the five sacred products of the cow. Around this vessel, five kinds of gems are arranged, together with a variety of fruits, flowers, and fine garments. To further sanctify the ritual, pure earth is gathered from seven auspicious places: the footprints of an elephant, a horse, a chariot, an anthill, a river confluence, a pond, and a cowshed. This earth is placed into all the pots prepared for the ceremony. From among four pots filled with gems, the Brahmin officiant selects the central one and recites solar mantras over it, invoking the blessings of the Sun. Then, seven women of unblemished body, each worshipped according to her means with garlands, garments, and ornaments, join with the Brahmins to perform the sprinkling of the child with the sanctified earth. Prayers are offered: “May this child enjoy a long life, and may the radiant mother bear living sons. May the Sun and Moon, together with all the planets and stars, watch over him. May Indra, the guardians of the worlds, Brahma, Vishnu, Maheshvara, and all the hosts of gods always protect this boy. Let Mitra, Shani, Agni, and those planetary deities who afflict children, wherever they may be, cause no harm to the child, nor to his mother or father.” Dressed in white garments, the group of seven women, accompanied by the guardian of children, are worshipped with devotion by the women present, and again by the teacher. A golden image is then crafted and placed upon a copper vessel, representing Dharmaraja, and offered to the teacher. The Brahmins, too, are honored with gifts of garments, gold, heaps of gems, and delicious food prepared with clarified butter and rice pudding, all offered with a generous heart. After partaking of the meal, the teacher recites the mantras: “May this child have a long life, happy for a hundred years. Whatever misfortune belongs to him, let it be cast into the submarine fire; Brahma, Rudra, Vasu, Skanda, Vishnu, Indra, and Agni, may they protect him.” The guru is worshipped with words of blessing: “May all the gods grant boons, may they always protect from the wicked.” According to one’s ability, offerings are made—a tawny cow, a bow—and then, with one’s son, one bows to Ravi and Shankara, presenting the cooked offering. The remains of the offering are then eaten, with the words, “Homage to the Sun.” This practice is especially praised in times of wonder, distress, or troubling dreams. This rite should always be performed, regardless of the doer’s birthday or birth star, for the sake of peace. If conducted on the bright seventh lunar day, it is assured never to fail. By faithfully maintaining this procedure, a person not only enjoys long life but is said to rule the earth for ten thousand years. The seventh-day bath, in particular, is celebrated as meritorious, pure, and life-giving. When this was explained, the Sun himself vanished from before the best of the twice-born. Thus, the supreme seventh-day bath has been described—a rite that removes all evils and brings the highest benefit to children. From the Sun, one should seek health; from Fire, wealth; from the Lord, knowledge; and from Janardana, liberation. This ceremony is the destroyer of great sins, brings the highest benefit, and increases progeny. The sages declare that even one who simply listens to this with an undistracted mind attains success. Long ago, in the Rāthantara kalpa, the great Brahmā himself approached Mahādeva, the wielder of the Pināka bow, on the slopes of Mount Mandara. Brahmā asked: “O Lord of Immortals, how can men attain health, endless prosperity, or liberation with little austerity? O Mahādeva, nothing is unknown to you. By your grace, Adhokṣaja, tell us what great result may come from little effort.” Thus questioned, Mahādeva, soul of the universe and creator of worlds, husband of Umā, spoke words that delighted Brahmā’s mind. He said: “From this Rāthantara kalpa, when the twenty-third has passed, the Varāha kalpa will arise. In its auspicious manvantara, when the seventh, called Vaivasvata, is born—the maker of the seven worlds—it will be the Dvāpara yuga, the twenty-eighth in order. At the end of that age, the great god Vāsudeva, Janārdana, for the purpose of relieving the earth’s burden, will manifest in three forms. These will be the sage Dvaipāyana, Rāma the son of Rohiṇī, and Keśava—Keśava, destroyer of the pride of Kaṃsa and others, remover of suffering. The city called Dvāravatī, now known as Kuśasthalī, endowed with divine qualities, will be the abode of the wielder of the Śārṅga bow. Tvaṣṭā, by my command, will fashion it for the Lord of the world. Once, he of immeasurable splendor will be seated in that assembly, together with his wives, the Vṛṣṇis, and generous kings. Surrounded by Kurus, gods, and Gandharvas, the slayer of Kaiṭabha will listen as ancient stories and those connected with dharma are recited. At the conclusion of the discourse, the mighty Bhīmasena will question him about the secret aspect of dharma, the very topic you now ask about, which reveals its true nature. Vṛkodara, son of Pāṇḍu and great in strength, will be the initiator and performer of this dharma. To him, I gave the fierce wolf named Vṛka, the fire-god in his belly; thus, he is known as Vṛkodara, righteous in soul. He will be wise, dignified, and possess the strength of a host of serpents; he will be great, ageless, glorious, and handsome like Kandarpa. Even for the righteous who lack power, owing to the intensity of its austerity, this vow surpasses all other vows. Vāsudeva, soul of the universe and teacher of the world, will explain this rite, which bestows the fruit of all sacrifices and destroys all sins. It removes all wickedness, is worshipped by all the gods, is the purest of the pure, the most auspicious of the auspicious, and is the ancient among all ancient things to come. O Bhārata, if you are unable to fast on the eighth, fourteenth, or twelfth lunar days, or on other auspicious days, know that this path, described by the wise, leads to the highest good.