In the sacred land of Pushkara, those who perform virtuous deeds and dwell there are blessed with great enjoyments, for the power of this holy place is immense. Just as there is no other body of water that rivals the vastness of the ocean, so too, there is no pilgrimage site on earth that equals Pushkara in sanctity. No forest surpasses the Pushkara woods in holiness, and now, let it be known who else is established in this divine field. All the gods—Indra and the rest—along with Vishnu, the elephant-faced Ganesha, Kumara, Revanta, and the radiant Sun, as well as the goddess Shivaduti, and the maiden who always brings welfare, are ever pleased by the austerities, self-restraint, and worship performed by the virtuous in this place. Even if one undertakes great vows, fasts, and rituals elsewhere, simply remaining effortlessly in the chief Pushkara forest bestows the highest rewards. A twice-born who resides here continually will have all desires fulfilled and attain the supreme, imperishable state—equal to that of Brahma, the Grandfather. In the Krita age, twelve years of residence were required; in the Treta, one year; in the Dvapara, a month; but in this Kali age, even a single day and night spent at Pushkara grants the fruit of merit, as Brahma, the god of gods, once declared. No field on this earth is superior to Pushkara; thus, one should strive with all effort to seek refuge in this sacred forest. Whatever one’s stage of life—be it householder, celibate student, forest-dweller, or mendicant—if one acts according to the prescribed duties, all attain the highest state. Whoever, in any ashrama, upholds dharma free from desire and hatred is honored in the next world. Here, at the crossroads of Pushkara, the ladder to Brahman is firmly established; by relying upon this ladder, one is honored in the world of Brahma. A celibate student, free of envy, should spend a quarter of his life with his teacher or the teacher’s son, skilled in righteousness and the ways of wealth. One who desires knowledge must study under the teacher, setting aside ritual duties, and when called, offer the prescribed gifts and seek the teacher’s shelter. He should be the last to lie down and the first to rise in the teacher’s house, diligently performing whatever service the student is required to do. Having fulfilled these tasks, he should stand by the teacher’s side, ever ready and skilled in every duty. The student must be pure, capable, endowed with virtues, and speak only when asked or to respond. With senses controlled, he should attentively observe the teacher, free from distraction. He should neither eat nor drink before his teacher, nor sit while the teacher stands, nor lie down while the teacher is awake. With both hands outstretched, he should gently touch the teacher’s feet—right hand to right foot, left hand to left—applying gentle pressure. After saluting, he should announce his intentions, saying, “Revered one, I will do this,” or “This too has been done by me.” Reporting all tasks and offering any wealth received to the teacher, he should declare everything completed. Upon finishing his studies, the student may partake of scents or tastes previously avoided; this is the established rule. All the rules prescribed for the student must be faithfully followed by the devoted disciple. By pleasing the teacher according to 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 directly from the teacher, living on alms and sleeping on the ground, fulfills his vow of Vedic study and, after giving the prescribed teacher’s fee, completes his education. Endowed with virtue and united with a wife, having established the sacred fires, the householder enters the second portion of life to perform his duties. The sages have established four household ways: the first stores grain in a heap, the second in a jar, the third is called “horse’s breast,” and the fourth, “pigeon-like.” Among these, the best and worst are determined by righteousness and by conquering the world. One householder observes six duties, another three, and yet another two; but the fourth, the twice-born, remains established in Brahman. There is no sacred place greater than the householder’s vow. He should not cook food for himself alone, nor kill animals needlessly. All beings, living or non-living, are worthy of sacrifice and ritual. One should never sleep during the day, nor in the early or late night. One should avoid eating at inappropriate times and refrain from falsehood, nor should a Brahmin, unhonored, remain in a house without receiving food. Guests must be honored, and offerings to ancestors and gods are prescribed, especially for those learned in the Vedas, devoted to vows, and skilled in Vedic knowledge. Those who live by their own duties and are steadfast in rituals and ascetic practices must make offerings to gods and ancestors as acts of honor. For one who is transient, who has abandoned his duty, neglected the sacred fire, or acts against the teacher’s instructions—such a person, attached to falsehood, has no right to ritual action; only the sharing among all beings remains for him. Similarly, to those who are cooking, the householder should give. One who always eats leftovers is called a vighasāśī, and always partakes of ambrosial food. The remainder of the sacrifice is considered ambrosial, equal to food offered in the ritual; one who eats what is left after sharing with others is truly a vighasāśī.