Let me share with you a sacred story, as told in the Padma Purāṇa, where the greatness of Viṣṇu’s symbols and the power of a supreme vow are revealed. First, it is said that when one utters the syllable ‘Caṃ’, one remembers Viṣṇu in the form of the discus, the bearer of that mighty weapon; and with ‘Śaṃ’, one offers salutations to Viṣṇu in the form of the conch, the bringer of happiness. Through this mantra, O messenger, the remembrance of Viṣṇu’s conch is invoked, and the sages recall all four of his divine weapons. Just as it is the daily duty of a brāhmaṇa to perform the agnihotra and to study the Veda, so too is it their practice to bear the heated marks of Viṣṇu’s symbols upon their bodies. Especially for brāhmaṇas learned in the Veda, these marks are to be applied with fragrant sandalwood, and most auspiciously with gopikā-sandal. Remarkably, even a caṇḍāla—one considered an outcaste—becomes pure by bearing the upright, gentle ūrdhva-puṇḍra mark; there is no doubt in this. Such a caṇḍāla, pure in soul, is always to be honored by the twice-born. Indeed, wherever tulasī is found growing in the houses of caṇḍālas, the divine messengers themselves dwell. The tulasī from such a place should be accepted with a mind full of devotion. Now, listen to the tale of the supreme vow. Mahādeva once asked the Lord of the universe about the highest of all vows, that which brings increase of sons and grandsons, and bestows happiness and good fortune. The Lord, wishing to reveal this divine story—the supreme vow of the sages—spoke thus: “In former times, there lived a mighty-armed brāhmaṇa named Devaśarman, who was well-versed in the Vedas and ever devoted to their study. He was steadfast in the performance of agnihotra rituals, dedicated to the six duties of a brāhmaṇa, honored by all castes, and surrounded by sons, cattle, and relatives. Yet, when the month of Bhādrapada arrived, on the fifth day of the bright fortnight, his household provisions became exhausted. Though his father had passed away, Devaśarman, self-controlled and master of his senses, invited brāhmaṇas at night—those who bestow happiness and good fortune. When the pure morning dawned, he and his wife prepared food in various vessels, filling every pot with care. They prepared dishes with eighteen flavors, pleasing to the ancestors, and after making the proper offerings, distributed them separately to the brāhmaṇas. At midday, all the Veda-reciting brāhmaṇas arrived. The excellent twice-born performed the ceremonial rites—arghya, pādya, and others—in accordance with tradition. After being soiled by the dust of the śrāddha, they washed themselves and entered the house, taking their assigned seats. Devaśarman served them food, especially sweet rice, and performed the śrāddha ritual beginning with the offering of rice-balls. He gave betel, gifts, and various garments to the brāhmaṇas, his mind absorbed in meditation upon his ancestors. When the brāhmaṇas had been honored and dismissed, intent on giving blessings, Devaśarman also fed his relatives and any who were hungry, according to the proper rite. Later, as night fell, he sat at the door of his hut. His wife brought water and lovingly washed his feet. At that moment, a she-dog and a bull began to speak to one another. The she-dog said, “Listen, dear one, to what the lady of the house has done to me. I will tell you exactly as it happened. Once, by the will of fate, I went to the house of the son. There, as I stood, I saw the daughter-in-law drinking milk, but not again after that. The milk had been drunk by a snake—I saw it happen—and afterwards, I saw the daughter-in-law drink it herself. Because of contact with that, my hip has always been broken. From that pain, O master, I have become afflicted, and with my hip broken, I no longer enjoy food.” The bull replied, “Listen, O she-dog, I will tell you the cause of my suffering. Today, when the brāhmaṇas were fed, my son performed the rites, but he did not think of me. Neither water nor even a blade of grass was offered to me by anyone, anywhere. I am sinful and unfed, bound here by the force of my own past sin. Because of a particular misdeed in a former life, I have been born as a dog—there is no doubt.” At that moment, O Devi, the wise son overheard their conversation. He realized, “This is indeed my father, who has been born as an animal in my own house. And this is indeed my mother; by the force of fate, she has been born as a female dog. What can I do? This is certain.” Troubled by this revelation, the brāhmaṇa could not sleep. Throughout the night, his mind was absorbed in worry and he remembered the supreme Lord of all. He pondered, “I am devoted to many kinds of dharma, yet how can good come to me in this way?” After much consideration, he finally drifted into sleep. When the pure morning arrived, he went to the assembly of sages. Among them, the venerable Vasiṣṭha welcomed him warmly and asked, “Tell us, best of brāhmaṇas, the reason for your coming.” The brāhmaṇa offered his respects and replied, “Today my birth is fruitful, today my actions are fruitful; today my ancestors are satisfied, for I have gained your rare audience. As prescribed, the śrāddha has been performed, and the twice-born have been well fed; all the householders have likewise been given food.” He then recounted, “After the meal was finished, the female dog spoke there: ‘In our house, there is one bull. Hear, husband, what I say to you: while at home, I contaminated the milk vessel with poison.’” Thus unfolds the story, revealing the profound connections of karma, the importance of honoring ancestors, and the purifying power of sacred marks and vows.