Surrounded by thousands of celestial women, he moves at will, borne upon a radiant chariot that shines with the brilliance of the young sun. His journey is unbounded; he wanders freely through all the worlds, irresistible and supremely enviable among men, adorned with every virtue and wealth. Yet, when his time in heaven comes to its end, he is born again among mortals, entering a great family. Handsome and learned in dharma, he is ever devoted to righteousness and accomplished in every branch of knowledge. His life is shaped by celibacy, service to his teacher, study of the Vedas, living by alms, and steadfast self-control. Always true to his word, diligent in his duties, he enjoys every pleasure his heart desires, his wishes fulfilled. Like a second sun, he moves unhindered in his celestial chariot, honored by the hosts of Guhyakas—those secret beings who hold him in highest esteem, though they are not called Brahman. Endowed with immeasurable strength and power, he is worshipped by both gods and Dānavas, attaining equality and sovereignty among them. Whether among gods, Dānavas, or mortals, none can conquer him in battle for countless millions of years. Thus, crowned with sovereignty, he is honored in the world of Viṣṇu; and when his time there is complete, he descends once more. From Viṣṇu’s world, by the momentum of his own deeds, he is born in the abodes of heaven. Reaching the sacred Puṣkara forest, established in celibacy, he practices the Vedas, dwelling there or even passing away in that holy place. Upon death, he departs in a divine chariot, radiant with his own splendor and shining like the full moon, delightful to behold. Arriving in the realm of Rudra, he delights among the secret beings, attaining great sovereignty and lordship over all worlds. There he enjoys honor for thousands of ages, and when that time ends, he moves onward in due course. Ever joyful, having tasted flawless happiness, he is born again in a great and divine family of twice-borns. Among humans, he is righteous, handsome, and eloquent, with a form pleasing to women, a lord of pleasures, and mighty in strength. He adopts the ways of the forest-dweller, shunning medicines of the village, his progress unhindered in any realm. He lives on dried leaves, fruits, flowers, roots, and water, using simple implements—the pigeon’s stone, the grinding stone, and the tooth-pestle. He dons bark and rough cloth, his hair matted, bathing thrice daily, free from faults, and carrying a staff. Devoted to difficult vows, whether outcaste or of the highest birth, he sleeps even upon water, practices the five fires, and enters caves during the rains. He rests on the ground among insects, thorns, and stones, devoted to standing, heroic postures, sharing, and steadfast vows. He eats forest herbs, grants fearlessness to all beings, and is ever intent on acquiring righteousness, having conquered anger and his senses. Devoted to Brahman, dwelling in sacred places, the sage lives at Puṣkara, renouncing all attachments, content within himself, free from longing. And whoever dwells there, Bhīṣma, hear of his destiny: his altars are adorned with pillars shining like the young sun. Devoted to Brahman, he travels in a celestial vehicle among those who move at will, shining in the sky like a second moon. In the company of Gandharvas and Apsaras skilled in song, music, and dance, he enjoys their presence for hundreds of millions of years. He moves unobstructed to the realm of any deity, shining forth by the grace of Brahman wherever he goes. Even if he falls from Brahma’s world, he ascends to Viṣṇu’s realm; and if he falls from there, he goes to Rudra’s realm. Should he leave that place as well, he is born upon the islands or in other heavens, enjoying pleasures as he desires. After enjoying sovereignty in those realms, he is born once more among mortals—becoming a king or prince, wealthy and happy. Whether Brahmin, Kṣatriya, Vaiśya, Śūdra, or a field-dweller—if he is handsome, fortunate, beloved, renowned, and filled with devotion; if he is steadfast in his duties, of good conduct, long-lived, wholly devoted to Brahman, and compassionate to all beings—then, O King, such seekers of liberation who dwell in the great sacred place of Puṣkara, when they die, ascend to the abode of Brahma in splendid aerial chariots. They are accompanied by hosts of Apsaras and wish-fulfilling, form-changing beings; or even if one offers his own body into the ever-blazing fire, the great-souled one who meditates on Brahman goes to the abode of Brahma. For him, the world of Brahma is undecaying and eternal, together with all its enjoyments. That highest and most delightful world, fulfilling all desires—if one gives up his life in the sacred waters of Puṣkara, for them too, O Bhīṣma, the world of Brahma is undecaying—the abode of the great-souled. There, they behold directly the god who destroys all suffering, surrounded by countless immortals, with hosts of Rudras and Viṣṇus. And those men who die in the forest of Puṣkara, even if they are Śūdras, are not destroyed. They ascend in aerial chariots yoked with swans, radiant as the sun, adorned with jewels and gold, strong and fragrant with perfumes. These chariots, resounding with the songs of Apsaras, adorned with banners and flags, and filled with the sound of many bells, carry those of incomparable virtues and excellence to their eternal reward.