In ancient times, a perplexing sorrow befell the mothers of the world—the devoted wives of the sages. Though steadfast in their dharma and loyalty to their husbands, these noble women found themselves abandoned by the ascetics. In their anguish, they gathered together and spoke among themselves, “We do not know, dear one, by what fault we have been cast off by our husbands, the sages. Some blame has arisen among people, brought about by fate, though we are innocent of wrongdoing.” Seeking answers and solace, they learned of a hope: “By the merit of worshipping that sacred place, one may attain the presence of one’s husband.” With these words in their hearts, the wives of the sages approached the divine sage Nārada, seeking his guidance. In the delightful expanse of the great Kāla forest, Nārada spoke to them with compassion and wisdom, revealing the glory of the supreme Gayā tīrtha. “There,” he said, “stands the imperishable banyan tree named Akṣaya, the best of all trees. This sacred place removes every fault and grants all desired boons.” Hearing these words, the wives of the sages, now well instructed, set out together to the Kāla forest, where the holy Gayā tīrtha shone with spiritual power. Arriving at that sanctified ground, the virtuous women performed sacred rites on the dark half of the month of Nabhasya. They fasted for one night and kept vigil in a state of concentrated yoga. Through their devotion and purity, those who had been cast away by their husbands’ anger were at once restored to their household life, reunited with their beloveds. From that time onward in the world, the fifth day of the dark fortnight became known as Ṛṣi Pañcamī—a day of special sanctity. It was revealed that, by eating only nivāra rice, and by becoming pure and focused in mind, women would be free from misfortune and would not suffer separation from their mothers, sons, or wealth at any time. “O noble one,” it is said, “in Avanti there exists such a sacred place upon the earth. If any man should perform great acts of charity at this holy site, or if anyone, having observed discipline, listens to this very narrative, great merit is attained.” Thus concludes the fifty-ninth chapter, named “The Description of the Glory of Gayā Tīrtha,” in the Avanti Section of the Fifth Book of the glorious Skanda Purāṇa. Thereafter, a seeker addressed the sage: “O sinless one, you have spoken of Purushottama, the supreme holy place of old; I wish to hear about it from you, O best among knowers of Brahman.” The sage replied, “Listen, O best of the twice-born, to the supreme story that removes sin. By merely hearing it, the destruction of great sins occurs.” He described a vision: seated with his attendants—Sanaka and others—was Ramānātha, surrounded by companions endowed with the qualities of sages and the powers of the great elements. Kinnaras sang in his honor, and groups of Apsaras danced, while Ramānātha, the enemy of Mura, sat beneath the shade of the wish-fulfilling tree. Among that assembly, the highest speech was addressed to the Lord of Lotuses. “You are all-knowing, greatly wise; let it be spoken, if it pleases you. Whatever is attained by prescribed means becomes imperishable—in place, time, festival, holy site, temple, or abode; on the full moon, new moon, solstice, or during an eclipse; on the Ganges, at the Field of the Sun, at Kurukshetra, or at Pushkara; and in Avanti—whatever is offered or given, all that becomes imperishable.” Even those who are unfortunate, clad in rags, foolish, dull-witted, or afflicted by disease—what are the disciplines for the virtuous, and especially, what should be performed? When the impure month arrives, those men who neglect observances—when does that time come? Tell me this in detail. The sage responded, “Rites for the gods and ancestors are indeed to be performed with proper procedure in the impure month. Shaving, the sacred grass girdle, marriage, as well as vows and fasting—all these are to be observed with care and devotion.” Thus, the sacred narrative continues, guiding seekers in the ways of dharma and the glory of holy places, as preserved in the Skanda Purāṇa.