In the sacred land of Puṣkara, it is said that all beings—whether born from the earth, the waters, sweat, eggs, or the womb, whether moved by desire or without it—if they meet their end within the forest of Puṣkara, they are blessed beyond compare. Such souls ascend to the world of Brahmā himself, riding in radiant aerial chariots that shine with the brilliance of the sun. In the dark era of Kali, when people are driven by sin, no other means in this world can grant dharma and heaven as surely as Puṣkara does. Those who make their home in Puṣkara, worshipping Brahmā with devotion, achieve their highest purpose even in the Kali age, while others, lacking this merit, wander fruitlessly and suffer. If a man, swayed by desire and anger, commits sins at night through his senses—by action, thought, or speech—yet, in the morning, approaches the Grandsire at Puṣkara and purifies himself, he is freed from those sins. By arriving at sunrise, purified and standing before the sun until it climbs overhead, his transgressions are washed away. Further, through mental concentration and by practicing union with Brahman, one removes sin. Beholding Brahmā at midday, a person is released from all faults. Should one err with the senses between midday and sunset, merely witnessing the Sandhya—the twilight worship of the Grandfather—brings release from sin. Even those who delight in all the pleasures of the senses—sound, touch, and the rest—if they dwell at Puṣkara, devoted to Brahmā and steadfast in austerity, are sanctified. Living in the midst of the holy forest, enjoying delicious food, even if they eat three times a day, they are considered as pure as one who lives only on air. The virtuous who reside at Puṣkara enjoy great blessings, empowered by the sanctity of this place. As there is no body of water equal to the vast ocean, so too is there no sacred site comparable to Puṣkara. No holy place surpasses the qualities of the Puṣkara forest. Here, all the gods—Indra, Vishnu, the elephant-faced Ganesha, Kumara, Revanta, the Sun, Shivaduti, and the ever-auspicious maiden goddess—are perpetually pleased by the austerities, self-restraint, and worship performed by the righteous. Even if one undertakes great vows, fasts, and rituals elsewhere, simply residing without effort in the chief Puṣkara forest brings supreme fulfillment. The twice-born who always remains here attains the satisfaction of all desires and reaches the imperishable state, equal to that of Brahmā himself. In the Krita age, it took twelve years to gain the fruit of Puṣkara; in the Treta, one year; in the Dvapara, a month; but in the Kali age, a single day and night suffices, O Bhishma. This benefit is granted in this world to those who dwell in this sacred place, as Brahmā, the god of gods, has declared. There is no field on earth superior; therefore, one should strive with all effort to take refuge in this forest. Whether a householder, a celibate student, a forest-dweller, or a mendicant—whoever acts according to prescribed dharma in Puṣkara attains the highest state. Whosoever, in any stage of life, observes dharma rightly, free from desire and hatred, is honored in the next world. Here, at the crossroads of Puṣkara, the ladder to Brahman is established; by relying on this ladder, one is honored in Brahmā’s world. A celibate student, free from envy, should spend a quarter of his life with his teacher or the teacher’s son, mastering righteousness and wealth. One who seeks knowledge must study under the teacher, apart from ritual duties; when called, he should offer the prescribed gifts and seek the teacher’s shelter. In the teacher’s house, he should be the last to sleep and the first to rise, performing every service or duty required of him. Having completed his tasks, he should stand by the teacher’s side, ready for all duties and skilled in every task. He must be pure, virtuous, and speak only when addressed or in reply; with controlled senses, he should attend to the teacher without distraction. He should not eat before the teacher has eaten, nor drink before the teacher has drunk; he should not sit while the teacher stands, nor lie down while the teacher is awake. With both hands outstretched, the student should gently touch the teacher’s feet—right hand to right foot, left to left—applying gentle pressure. After saluting the teacher, he should announce his intentions, saying, “Revered one, I will do this,” or “This too has been done by me.” Having reported all tasks and offered any wealth received to the teacher, he should declare his duties completed. Whatever scents or tastes the student previously avoided, he may enjoy after completing his studies; this is the established rule. All the detailed rules for the student must be followed by the devoted disciple. By pleasing the teacher to the best of his ability, the student should act only in proper hermitages, avoiding unfit places. A twice-born, having learned the Vedas, their supplements, and their meanings from the teacher, living on alms and sleeping on the ground, should learn directly from the teacher’s mouth. After fulfilling the vow of Vedic study and giving the teacher the prescribed fee, he should complete his education as required. Endowed with virtue, joined with a wife, and having established the sacred fires, the householder should perform his duties in the second stage of life. The four ways of household living, established by the sages, are as follows: the first is storing grain in a heap, the second in a jar, the third is called “horse’s breast,” and the fourth is “pigeon-like.” Among these, the best and worst are determined by righteousness and by mastery over the world. Thus, the glory of Puṣkara is revealed, and the sacred duties for all stages of life are laid out—showing the path to the highest state for those who walk in righteousness under the shelter of this holy place.