The sacred observances described here begin with a vow that is to be maintained until the seventh day of the bright half of the month of Māgha returns. At the conclusion of this vow, the devotee is to offer a pot beautifully adorned with a golden lotus. Along with this, a bed complete with its furnishings and a tawny, milk-giving cow should be given. This rite is to be performed generously, without any miserliness regarding one’s wealth. Whoever thus observes the Viśoka Saptamī, steadfast in their practice, attains the highest state. For as many as a hundred crore thousand lifetimes, such a person is untouched by sorrow, remaining free from disease and misfortune. All desires they hold in their heart are granted in abundance. Yet, if one performs this observance without personal desire—simply out of devotion—they attain the Supreme Brahman itself. Even those who merely recite or listen to the account of the Viśokā Saptamī reach the world of Indra and are never again born into suffering. Having explained this, the text introduces another observance: the Phala Saptamī. By observing this, a person becomes freed from sins and attains heaven. In the auspicious month of Mārgaśīrṣa, on the fifth day, the devotee should take a firm vow. After fasting on the sixth day, a golden lotus is to be crafted and, together with sugar, offered to a Brahmin who has a family. A golden image of a fruit should also be made, and the knower of dharma is to give it twice daily, offering it with the prayer, “May the Sun be pleased with me.” Brahmins are to be worshipped according to one’s means. On the seventh day, the devotee should partake of a meal consisting of milk, and then continue to offer fruit daily until the arrival of the Kṛṣṇa Saptamī. On that day, having fasted as prescribed, another golden fruit adorned with a golden lotus is to be given, accompanied by a vessel of sugar and a garlanded cloth. This observance of both Saptamīs should be maintained in this manner for a full year. Each time, after fasting, the offerings are to be made in order, accompanied by the recitation of the Sūrya mantra: “Bhānu, Arka, Ravi, Brahmā, Sūrya, Śukra, Hari, Śiva, Śrīmān, Vibhāvasu, Tvaṣṭā, Varuṇa—may they be pleased.” On every Saptamī of each month, one name is to be recited in turn. At the conclusion of the vow, the offering is to be made to those on the opposing side, and a pair of Brahmins should be honored with garments and ornaments. A pot filled with sugar and golden lotuses as fruit should also be given, so that the desires of devotees may always be fulfilled. With this, the devotee prays for endless merit, birth after birth. Whoever performs this seventh fruit-giving, which bestows endless rewards, delivers twenty-one persons, both ancestors and descendants. Even those who merely hear or recite this observance attain auspiciousness. All sins are washed away, and such a person is honored in the world of the Sun. Even grave sins, such as the drinking of liquor, are destroyed for the one who performs this seventh fruit-giving. Now, the text reveals the Sugar Seventh, an observance that also destroys sin and bestows endless life, health, and prosperity. During the bright fortnight of Mādhava, on the seventh day, this vow is to be observed with discipline. After bathing in the morning, anointing oneself with pure white sesame and donning clean garlands, the devotee draws a lotus with a pericarp on the ground using saffron. Upon this lotus, fragrance and flowers are offered with the mantra, “Salutation to Savitṛ,” and a water-pot is placed along with a vessel of sugar. Clad in white garments, adorned with white garlands and ointments, and accompanied by golden flowers, the devotee worships with the mantra: “Because you are composed of all the Vedas and are recited in the Vedas, you alone are the essence of immortality; therefore, grant me peace.” After this, the devotee drinks pañcagavya and sleeps on the ground beside the offerings, spending the night reciting the Sūrya hymn and listening to the Purāṇas. When a full day and night have passed, on the eighth day, after completing the daily rites, all the offerings are to be given to a Brahmin learned in the Vedas. Brahmins are to be fed with sugar, ghee, and rice pudding, while the devotee eats simple food, free from oil or salt, maintaining self-restraint. This entire observance is to be performed every month. At the year’s end, a bed with a pot of sugar is to be given, along with all necessary articles and a milch cow with a single calf. If able, one may also offer a fully furnished house. Offerings may be made with a thousand niṣkas, or with a hundred, ten, three, or even just one, according to one’s means. A lotus is to be given with the recitation of the mantra as before, always with honesty and without deceit, for those who act otherwise share in the faults. It is said that drops of nectar fell from the mouth of the Sun as he drank the amṛta, and these drops became rice, mung beans, and barley upon the earth. From this, the essence of sugarcane—whose very nature is nectar—arose. Thus, sugar is sacred, fit for offerings to gods and ancestors alike. This seventh day dedicated to sugar bestows the fruit of the great horse sacrifice, pacifies all evils, and increases the blessings of sons and grandsons. Whoever performs this observance with supreme devotion attains the highest Brahman, dwells in heaven for a kalpa, and ultimately reaches the supreme state. Even one who merely hears, remembers, or recites this in the realm of the Lord of the gods is granted wisdom and is honored by gods and sages in the city of immortals. Next, the text proclaims the Lotus Seventh Day, by whose very invocation the Sun is pleased. On the pure seventh day of spring, after bathing well with white mustard, the devotee should place a beautiful lotus made of gold in a vessel of sesame. Wrapping it in a pair of cloths, it is to be worshipped with fragrant flowers, accompanied by the prayer: “Salutations to the lotus-handed, salutations to the sustainer of the universe.