With a heavy heart, the mistress of the house spoke: “When I saw what had happened, anxiety gripped me—there was no doubt in my mind. I realized that if food was prepared with this milk, all the Brahmins here would perish upon eating it. Thinking thus, I, the mistress, drank the milk myself to spare them from harm.” But when the wife of the house saw what I had done, she struck me. Injured and afflicted by her blows, I wandered about—what could I do in such distress? Remembering her suffering, the bull turned to the female dog and spoke: “Listen, O dog, I will tell you the cause of my sorrow. In a previous birth, I was her father. Today, Brahmins have been fed and abundant food has been given. Yet, neither grass nor water was ever offered to me. Because of this sorrow, my suffering only increased.” Hearing this tale, I could not sleep at night; my mind was troubled, O best of sages. Though devoted to Vedic study and skilled in ritual, thoughts of the suffering of these two tormented me. I have come to you, venerable sage—please relieve my distress. The sage replied, “O Ugrajanman, listen to what occurred in a previous birth. This excellent Brahmin lived in the auspicious city of Kundana. When the fifth day of the month of Bhādrapada arrived, he did not observe the sacred vow, preoccupied as he was with his father's śrāddha and related rites. His wife, adhering to her duty, undertook the vow and prepared food for all the Brahmins. Unaware, that sinful man performed the rites. On the first day, she became a cāṇḍālī; on the second, a slayer of a Brahmin; on the third, she was called a washerwoman; and on the fourth, she was purified. Because of that sin, she was reborn as a female dog, wandering her own house. And he became an ox, O virtuous one, as a result of his actions.” Ugrajanman then asked, “Tell me, O virtuous one, what vow, charity, sacrifice, or pilgrimage especially grants liberation to my parents?” The sage instructed: “In the bright fortnight of Bhādrapada, the ṛṣipaṃcamī vow is observed. By performing it, sins born of impurity are destroyed. It grants sons and grandsons, and gives liberation to ancestors. Whether at a river, well, pond, or in a Brahmin’s home, one should make a circle of cow dung and place a pot upon it. On that, set a vessel filled with grains sacred to the sages. Place the sacred thread, gold, and fruit there. The seven sages—Pulastya, Pulaha, Kratu, Prācetasa, Vasiṣṭha, Marīci, and Atri—bestowers of happiness and prosperity, should be invoked and worshipped by those observing the vow. Offer sacred grains as food for the sages, and worship with a single meal, using the prescribed mantra and procedure. Offer oblations with ghee, accompanied by gifts, and give them to a Brahmin according to the rules, for the satisfaction of the sages. After hearing the story and circumambulating as prescribed, offer incense, lamp, food, and water for washing the hands. May the sages always be fulfilled by my observance of the vow; may they accept my worship—salutations to the sages. Thus this worship, performed with delightful incense and lamps, brings liberation to the ancestors. Though faults arise due to past actions and the influence of passion, when this is done, liberation is certain, without doubt. He performed that vow for the sake of liberation and the benefit of the ancestors; they departed on the path of liberation, blessed and fulfilled.” “The virtuous ṛṣipaṃcamī vow has been extolled for Brahmins; those best among men who perform it are truly fortunate. Those who undertake the excellent ṛṣivratam, after enjoying abundant pleasures here, attain the abode of Viṣṇu.” Thus, in the glorious Padma Mahāpurāṇa, in the Uttarakhaṇḍa, in the discourse between Umāpati and Nārada, the seventy-seventh chapter, named “The ṛṣipaṃcamī Vow,” is concluded in the collection of fifty-five thousand verses. Later, Pārvatī approached Mahādeva and said, “O wise one, speak again of the greatness of the Gaṅgā, hearing which all the sages are freed from passion. O Lord of all, what is the nature of her greatness? I have heard of her origin, but not of her glory. You are the first among all beings, the eternal deity.” Mahādeva replied: “The sages, equal to Bṛhaspati in wisdom and to Indra in prowess, came to see Bhīṣma, who lay upon a bed of arrows. Among them were Atri, Vasiṣṭha, Bhṛgu, Pulastya, Pulaha, Kratu, Aṅgirā, Gautama, Agastya, Sumati, and the self-controlled one; Viśvāmitra, Sthūlaśirā, the all-knowing, the lord of the Pramathas, Raibhya, Bṛhaspati, Vyāsa, Pāvana, Kaśyapa, and Dhruva; Durvāsā, Jamadagni, Mārkaṇḍeya, Gālava, Uśanas, Bharadvāja, Kratu, and Āstīka; Sthūlākṣa, Sarvalokākṣa, Kaṇva, Medhātithi, Kuśa, Nārada, Parvata, Sudhanvā, and Cyavana the twice-born; Matibhū, Bhuvana, Dhaumya, Śatānanda, Kṛtavraṇa, Jāmadagnya, Rāma, Ṛcīka, and others as well. Having properly saluted them, Dharmaputra, together with his brothers, worshipped those worthy of veneration in the world, according to the prescribed rites. Those great-souled ascetics, having been worshipped, sat comfortably, rich in austerity; they, along with Bhīṣma, engaged in discussions rooted in divine dharma.