He who listens with devotion to the hymn that arises for the goddess finds prosperity in his life—he gains sons, grandsons, and abundant livestock. Such devotion cleanses all sins, granting the supreme liberation. If a king, bereft of his kingdom, observes the ninth day with purity, and fasts on the eighth and fourteenth days, he will regain a secure and stable kingdom within a year. This is the wondrous power of Śivadūtī, endowed with knowledge. Whoever listens to her praise daily with supreme devotion is freed from all sins and attains ultimate liberation. And if one recites this hymn with devotion, having bathed in the sacred waters of Puṣkara, he receives all these blessings and is honored in the world of Brahma. Wherever this hymn is written and kept in a house, there will be no terrible fear of fire nor any danger from thieves and similar calamities. Even when it is kept within a book, those who worship it with devotion will find all their actions succeed throughout the three worlds—among things both moving and unmoving. Many sons are born, wealth and grain flourish, excellent wives are found, and jewels, horses, elephants, and servants come swiftly to them. Wherever this hymn is written in a household, such blessings surely follow. At this point, Bhīṣma, full of curiosity, asked, “By what karmic result does one become a ghost again? And by what means is one freed from such a state? Please tell me, O wise one.” Pulastya replied, “I will explain everything in full. Listen carefully, O best of kings, and you shall never again fall into delusion. I will tell you the cause by which one becomes a ghost, and the means by which one is freed from it. Those who fall into ghostly birth attain a dreadful hell, hard to cross even for the gods. Yet, through conversation with the virtuous and recounting holy places, people who have become ghosts are freed.” He continued, “It is heard, O Bhīṣma, that long ago there was a Brahmin of strict vows, renowned everywhere, always established in contentment. He spent his days in self-study at home, devoted to yoga and well-versed in its practice, performing recitation and sacrifice. Endowed with patience and compassion, established in forgiveness and knowledge of truth, his mind was fixed on nonviolence and gentleness. He practiced celibacy, ascetic discipline, and yoga, diligently honoring his ancestors and attentive to Vedic rituals. Motivated by fear of the next world, steadfast in truthfulness, gentle in speech, and devoted to honoring guests, he fulfilled acts of charity and sacrifice, free from dualities and devoted to his prescribed duties, ever diligent in self-study. Thus, performing righteous actions with the desire to overcome worldly existence, many years passed as he lived as a householder Brahmin. Then, a thought arose in his mind regarding pilgrimage: ‘Let me sanctify this body, soaked with the holy waters of sacred places.’ So, at sunrise, he bathed at Pushkara with pure intent, completed his recitations and salutations, and set out on his journey. As he traveled, he came upon a forest thick with thorny trees, deserted and devoid of birds. Ahead, he saw five men, terrifying in appearance. Their forms were deformed, extremely fierce, dreadful to behold. Though his heart was shaken, the Brahmin stood firm and unmoving. Gathering his courage and casting off fear, he spoke sweetly: ‘Who are you, so deformed, and from where do you come? What deeds have you done that you have not attained a better state? How is it that all of you are like this, and where are you headed on this path?’ The pretas replied, ‘We are always afflicted by hunger and thirst, surrounded by great suffering—our minds lost, our senses destroyed, our awareness gone. We do not know any direction, nor any region; we do not know the sky, nor the earth, nor even the heavens. What you call suffering would be happiness to us. Now it appears to be morning, as we see the rising sun. I am called Paryuṣita; another is Sūcīmukha; there is Śīghraga, Rohaka, and the fifth is Lekhaka.’ The Brahmin asked, ‘How is it that pretas, born of various deeds, have names? For what reason are you known by these names?’ The pretas explained, ‘I always ate fresh food but gave stale food to Brahmins; because of this, I am called Paryuṣita. He pricked many Brahmins who desired food, so he is known as Sūcīmukha. I quickly went away when a hungry Brahmin begged me; for this reason, I am called Śīghraga. He always ate delicious food atop the house, out of fear of Brahmins; his mind was anxious there, so he is called Rohaka. The last, Lekhaka, remains always silent; when begged, he scratches the earth. Even among us, he is the most sinful and is known by that name.’ They continued, ‘With difficulty Lekhaka departs, while Rohaka goes head downward. Sūcī, swift-moving and crippled, became needle-faced. Stale, with a hanging neck and called Lambodara, broad-testicles and thick lips—from sin he was born thus. All this has been told to you—my own story, with its causes. Ask, if you have faith, and when questioned, we shall speak.’ The Brahmin then asked, ‘All living beings dwelling on earth are sustained by food. I wish to hear, in truth, about your food as well.’ Thus, the Brahmin sought to understand the mysterious fate of these pretas, and their stories—born of karma and actions—began to unfold before him.