Once, a Brahmin’s wife, devoted to her duty as a woman, undertook a sacred vow. With reverence, she prepared food for all the Brahmins, fulfilling her role with utmost sincerity. Her husband, however, unaware of certain spiritual consequences, performed the rites, but his actions were tainted by sin and ignorance. On the first day of the observance, his wife was transformed into a cāṇḍālī, an outcaste; on the second day, she became a slayer of a Brahmin, bearing the stigma of grave sin. On the third day, she was regarded as a washerwoman, and on the fourth, she was purified. Yet, because of the accumulated sin, she was reborn as a female dog, wandering her own house, while her husband, due to his actions, was born as an ox. Ugrajanman, seeking deliverance for his parents, approached a sage and asked, “O virtuous one, what vow, charity, sacrifice, or pilgrimage especially grants liberation to my parents?” The sage replied, “In the bright fortnight of Bhādrapada, the sacred ṛṣipaṃcamī vow is observed. By performing it, all sin caused by impurity is destroyed. This vow grants sons and grandsons, and bestows liberation upon ancestors. It may be performed at a river, well, pond, or in a Brahmin’s house.” The sage described the ritual: “One should create a circle of cow dung and place a pot at its center. On this, set a vessel filled with grains sacred to the sages. Place the sacred thread, gold, and fruit there, and install the seven sages—Pulastya, Pulaha, Kratu, Prācetasa, Vasiṣṭha, Marīci, and Atri—bestowers of happiness and prosperity. After invoking them, worship them with utmost devotion, offering sacred grains as their food. The worship should be accompanied by a single meal, using the prescribed mantras and proper procedures. Offer oblations with ghee, along with gifts, and present them to a Brahmin according to the rules, for the satisfaction of the sages. After hearing the sacred story and circumambulating as prescribed, offer incense, lamp, food, and water for washing the hands. Pray, ‘May the sages always be fulfilled by my observance of the vow. May they accept the worship I offer; salutations to the sages.’” With devotion, one should address the seven sages: “Pulastya, Pulaha, Kratu, Prācetasa, Vasiṣṭha, Marīci, and Atri—may you accept these offerings; salutations to you.” The worship should be performed with delightful incense and lamps. By the power of this act, liberation arises for one’s ancestors. Though faults arise due to past actions and the influence of passion, when this vow is performed, liberation is assured, without doubt. Ugrajanman performed the ṛṣipaṃcamī vow for the sake of his ancestors’ liberation. They departed upon the path of liberation, blessed and fulfilled. The sage proclaimed, “The virtuous ṛṣipaṃcamī vow has been extolled for Brahmins; those best among men who perform it are truly fortunate. After enjoying abundant pleasures in this world, they attain the abode of Viṣṇu.” Thus concludes the seventy-seventh chapter of the glorious Padma Mahāpurāṇa, in the Uttarakhaṇḍa, in the discourse between Umāpati and Nārada, named ‘The ṛṣipaṃcamī Vow.’ Later, Pārvatī, eager to hear of sacred matters, addressed Mahādeva, “O wise one, speak again of the greatness of the Gaṅgā, hearing which all the sages become free from passion. O Lord of all, what is the nature of her greatness? Her origin I have heard, but her glory remains untold. You are the first among all beings, the eternal deity.” Mahādeva responded, “Once, 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. Also present were 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 joined them. Sthūlākṣa, Sarvalokākṣa, Kaṇva, Medhātithi, Kuśa, Nārada, Parvata, Sudhanvā, and Cyavana the twice-born were there as well. Matibhū, Bhuvana, Dhaumya, Śatānanda, Kṛtavraṇa, Jāmadagnya, Rāma, Ṛcīka, and others likewise arrived. Dharmaputra Yudhiṣṭhira, together with his brothers, properly saluted and worshipped these venerable sages according to prescribed rites. The great-souled ascetics, honored and comfortable, sat in discussion with Bhīṣma, engaging in divine dharma. At the end of their discourse, the sages of purified mind bowed to Bhīṣma, and Yudhiṣṭhira questioned him, “Which regions are most holy, which mountains, and which hermitages? Which should always be served by those seeking dharma? Tell me this, O grandfather.” Bhīṣma replied, “O best of men, listen to an ancient tale—the conversation between a sage who lived by gleaning and a perfected being. A certain siddha, having wandered over the whole earth, came to the house of the great-souled Shibi, who lived by gleaning. Shibi was always self-controlled, a knower of the truth of the self, skilled in knowledge and practice, free from attachment and aversion, adept in both knowledge and action. He was foremost among Vaishnavas, devoted to the duties of Vishnu, never speaking ill of Vaishnavas, and ever dedicated to righteousness. Constantly engaged in yoga, bearing the conch and discus, he was a knower of the truth, always devoted to Shri Kanta, and worshipped three times a day. Learned in the Vedas and their branches, he discerned righteousness and unrighteousness, recited the Vedas daily, and honored guests. Firmly established among those who lived by gleaning, with a mind set on holy places, he meditated on whatever was sung by the self-born in the four Vedas. That twice-born, embodying the form of Vishnu, knew all meditation and songs of the four Vedas, and was ever clear in matters of righteousness and wealth, with a mind fixed on the imperishable.” Thus, the sacred narrative unfolds, revealing the transformative power of vows, the greatness of holy sages, and the glory of devotion and righteousness.