Let me tell you the tale as revealed in the sacred verses, with reverence and fidelity. In ancient times, the sages discussed the consequences for those who commit the theft of lotus roots. They declared that such a person should live as a guest, receiving food from others, and if a Brahmin has taken a low-caste woman as his consort, he should dwell alone in a village with only one well. The sages pronounced that whoever steals lotus roots would share the same fate as such a Brahmin. Bharadvāja added that such a thief should become cruel to all and arrogant in times of prosperity. He should be plagued by envy and slander, insulted when he insults others, and struck when he strikes another. Further, the sages decreed that the thief should resort to selling juices, and Gautama said that when he receives a guest, he should serve inferior food. He must always eat food prepared by a Śūdra, boast after giving gifts, and find pleasure in other men’s wives. Viśvāmitra declared that the thief would eat his favorite food alone, always devoted to desire, and engage in sexual acts during the day. He would become a sinner, speak ill of others, and consort with other men’s wives. He would be devoted to slandering others and, with a wicked mind, disrespect his own parents. The thief would regard his mother as someone else’s, always eat food prepared by others, and consort with other men’s wives. He would sell the Vedas, and Jamadagni said that he would become a servant to others, birth after birth. He would be devoid of all righteous acts. Śunaḥsakha, however, said that he should lawfully study the Vedas and be a householder who welcomes guests with affection. He should always speak the truth, offer oblations to the fire according to proper rules, and perform sacrifices continually. Ultimately, the sages agreed that whoever commits the theft of lotus stalks should go to the abode of Brahma. The twice-born took this oath, and the sages affirmed its appropriateness. Then, it was revealed: “You have committed the theft of lotus stalks, O friend of Śunah, for all of us.” Śunaḥsakha replied, “Indeed, I concealed these lotus stalks for you, O twice-born. Desiring to hear about dharma, know me also as Vāsava. O best of sages, you have conquered worlds by non-greed and imperishable vision.” He invited them, “Ascend the celestial vehicle; let us go to the abode of the gods.” The great sages, understanding the truth, approached Purandara. They said to Purandara, skilled in speech, “Whoever comes here and enters the middle Puṣkara as a man, after fasting for three nights, attains the desired result. The twelve-year vow is remembered among the dwellers of the forest. Here, he attains the complete fruit of that vow without doubt, avoids misfortune, and rejoices with his companions. Having reached the place of Virinci, he remains for a day of Brahma.” Pulastya continued, “Then, together with Indra, they joyfully went to heaven. Though tempted by many kinds of greed, they did not succumb and therefore attained heaven. Whoever hears this auspicious account of the sages daily, freed from all sins, is honored in the world of heaven.” At this point, Bhīṣma spoke: “This story is wondrous and delightful, a destroyer of sin. Tell it to me in detail, as it truly is, since I ask. The greatness of the middle region has been praised by the sages. The fruit of food and the greatness of restraint have been spoken of. Tell me, O great sage, where Viṣṇu placed his foot, and the origin of the youngest, as it truly happened.” Pulastya replied: “In the ancient Rathaṃtara cycle, there was a king named Puṣpavāhana, renowned in the worlds, radiant like the sun. By his austerity, he pleased the four-faced one, Brahma, and received a golden lotus, able to go wherever he wished. He wandered freely through the seven islands and the world. At the beginning of the cycle, the island was shared with the inhabitants of Puṣkara. Because it was honored by the people, it is called Puṣkara Island. That vehicle, a lotus, was given to him by Brahma. Thus, gods and demons called him Puṣpavāhana. There is no equal in the three worlds to the king who dwells on Brahma’s lotus. By the power of his austerity, his queen became a woman honored by thousands, named Lāvaṇyavatī, cherished by Bhava as Pārvatī herself. He had ten thousand sons, all righteous and foremost among archers; seeing his sons again and again, the king was struck with wonder. He addressed the revered sage Pracetas, who had arrived and was worthy of worship: ‘Why has this unshakable prosperity arisen, honored by gods and mortals alike? How has a queen, equal to Kamalajā, come to be? With my modest austerity, I pleased my wife, and the lotus-house was given to me by the creator. Even if a hundred million kings entered it, surrounded by ministers, elephants, chariots, and crowds of people, its location cannot be discerned, not even by those who travel the sky, nor by the stars or the moon whose rays do not reach it. Therefore, what has been accomplished by birth from another womb, by dharma and other deeds, that surpasses all people?’ ‘So, O Pracetas, tell me all of this, whether by me or by my sons or by my virtuous wife.’ Seeing the change of fortune, Pracetas replied: ‘O king, listen to the wondrous cause and story. Your birth occurred in a hunter’s family, and you were born fierce, committing sinful acts day after day; your body was again that of a man, with foul-smelling nature, nails, and ornaments all around. You had no friends, no sons or relatives, no sisters, nor a mother, all were cursed; yet this earth, beautiful among hundreds of women, became highly esteemed and most desired, facing you.’ ‘There was a terrible drought, and at some time, due to lack of food, you, afflicted by hunger, could not find any wild fruits or edible things. Then you saw a great lotus-filled lake, obstructed by mud; taking many lotuses from there, you went to the city called Vaidiśa.’ Thus, the story unfolds, revealing the mysterious workings of karma, dharma, and divine favor, as the sages and kings ponder the fruits of restraint, the greatness of sacred places, and the consequences of actions, both noble and ignoble.