O King, hear of the wondrous merit bestowed by the holy region of Pushkara, where all—Brahmins, Kshatriyas, Vaishyas, Shudras, and even those who dwell in the fields—if they are handsome, fortunate, beloved, and renowned, and if their hearts are filled with devotion, receive great blessings. Those who are steadfast in their own duties, of good conduct and long life, wholly devoted to Brahman and compassionate to all beings, are especially favored. Seekers of liberation who reside in the sacred land of Pushkara, when their time on earth ends, ascend to the radiant abode of Brahma. They travel in splendid aerial chariots, accompanied by hosts of Apsaras and wish-fulfilling, shape-shifting beings. Even those who offer themselves into the ever-blazing fire, if they are great-souled and meditate on Brahman, reach the undecaying, eternal world of Brahma—a realm filled with endless enjoyments. This highest and most delightful world, fulfilling all desires, is attained by those who surrender their lives in the sacred waters of Pushkara. There, O Bhishma, they directly behold the god who destroys all suffering, surrounded by countless immortals, Rudras, and Vishnus. And even men of humble birth, such as Shudras, who die in the Pushkara forest are not lost; they too are uplifted. These souls ascend in chariots drawn by swans, radiant as the sun, adorned with jewels and gold, fragrant with perfumes. The chariots are resplendent with virtues, echoing with the songs of celestial maidens, adorned with banners, flags, and the sounds of many bells. They are filled with wondrous marvels, with those skilled in play and knowledge, shining with virtue, and drawn by peacocks of surpassing beauty. In Brahma’s world, the steadfast who die at Pushkara rejoice for long ages, enjoying pleasures as they desire. When the time comes to return to mortal existence, they are born into wealthy and prosperous families, continuing to enjoy the fruits of their merit. Yet, the one who performs the sacred Kārīṣī rite in the Pushkara forest leaves behind all other worlds and dwells in Brahma’s realm until the end of the aeon. Such a soul does not witness the suffering of mortals, nor is his path obstructed in any direction. Honored in all worlds, he spreads his fame, remains self-controlled, wise in conduct, and delights all the senses. He is skilled in dance, music, and song, charming to behold, always adorned with unwithered flowers and divine ornaments. With a complexion dark as the blue lotus and curly dark hair, his companions are women of unsurpassed beauty, slender-waisted, and filled with auspiciousness. These women, endowed with all the qualities of prosperity and radiant youth, serve and delight those who dwell there. Awakened from sleep by the sweet sounds of lute and flute, he enjoys festival happiness that is unattainable for those who have not mastered themselves. All this is granted by the grace of Brahma, the god of gods. Bhishma then reflects: “The highest dharmas are those rooted in righteous conduct and devotion to the sacred field. Those who are devoted to their own righteous duties, who have conquered anger and mastered their senses, attain Brahma’s world—this does not surprise me. Even without strict observances such as the Padma fast, twice-born ones may reach other worlds.” But what of women, foreigners, Shudras, birds, cattle, wild animals, and those who lack austerity or discipline—those who are mute, dull, blind, or deaf? Bhishma inquires about their fate at Pushkara. He is told: “O Bhishma, all these—women, foreigners, Shudras, cattle, birds, wild animals—who die at Pushkara, ascend to Brahma’s world in bodies of divine form, riding in aerial chariots shining like the sun. They are adorned with divine retinues, golden banners, diamond-studded stairways, and pillars set with jewels. They enjoy all desires, surrounded by wish-fulfilling beings and thousands of women.” The great-souled attain Brahma’s world and, after their time there, descend in due order to the islands of the earth. Those twice-born who return are born into great and prosperous families, while those who have entered animal wombs—serpents, insects, ants, whether land-born, water-born, sweat-born, egg-born, or womb-born, with or without desire—if they die at Pushkara, they too go to Brahma’s world, riding in radiant chariots. In the difficult age of Kali, when people are driven by sin, no other means grants dharma and heaven as surely as dwelling at Pushkara in devotion to Brahma. In this age, those who reside there fulfill their purpose, while others, fruitless, suffer. Whatever sin a man commits at night with his five senses—by deed, mind, or speech, under the sway of desire or anger—if, in the morning, he approaches the Grandsire at Pushkara and purifies himself, he is freed from that sin. Coming purified at sunrise to the presence of the sun, he is cleansed until the sun rises overhead. By mental concentration and union with Brahman, one removes sin; by seeing Brahma at midday, a person is freed from sin. Even if sin is committed between midday and sunset, simply beholding the Sandhya of Brahma grants release. Even one who, with desire, enjoys all the pleasures of the senses—sound and the rest—if he dwells at Pushkara, devoted to Brahma and established in austerity, he is regarded as equal to one who subsists on air, even if he eats delicious food three times a day. Such is the glory and grace of Pushkara, the sacred field where all who dwell and die—regardless of birth or form—are uplifted to the highest state, by the compassion of Brahma, the beneficent lord.