The Brahmin, filled with curiosity and compassion, addressed the assembled pretas—those departed souls suffering from the consequences of their earthly deeds. “How is it,” he asked, “that pretas, born from so many different actions, have distinct names? For what reason are each of you known by these particular titles?” One of the pretas replied, “O wise one, our names arise from the very deeds that brought us to this state. For example, I am called Paryuṣita because I always consumed fresh food myself, but gave only stale food to Brahmins. This sin has marked me with this name. Another among us, known as Sūcīmukha, gained his name because he cruelly pricked many hungry Brahmins who came to him seeking food. I, Śīghraga, am so named because I fled quickly the moment a hungry Brahmin begged for alms, refusing to offer anything. Another, called Rohaka, would eat delicious food atop his house, hiding in fear of Brahmins, his mind ever anxious about being approached by them. Then there is Lekhaka, who, when begged, would remain silent and only scratch the earth instead of offering help; even among us, he is considered the most sinful.” The pretas continued to describe themselves, “Lekhaka departs with great difficulty, Rohaka moves with his head downward, and Sūcīmukha, swift yet crippled, bears a needle-shaped face. There is another, called Lambodara, who is marked by a hanging neck, broad testicles, and thick lips; his form is the result of his own grave sins. Thus, O Brahmin, have we told you our stories and the causes behind our names. If you wish to know more, ask with faith, and we shall answer.” The Brahmin then inquired further, “All living beings on earth are sustained by food. I wish to understand, in truth, what sustains you in your preta state.” The pretas replied, their voices tinged with shame, “Hear of our food, O Brahmin—food despised by all creatures. Upon hearing this, you may well rebuke us again and again. We eat only what is left in houses abandoned by cleanliness, places soiled with phlegm, urine, excrement, and the filth of women’s bodies. We consume what is burned by women, what is scattered, mixed with leftovers, and what is most disgusting with filth. Our food is that which lacks purity of mind and modesty, that which is not offered in sacrifice, and that which is devoid of vows. We eat in houses where elders are not respected, where women dominate, and where anger and greed prevail. Speaking of this food fills me with shame, for there is nothing worse than this to describe.” With heavy hearts, the pretas then pleaded, “O steadfast one, tell us by what means the preta state may be avoided. How might one ensure not to become a preta?” The Brahmin answered with compassion, “By performing vows such as ekarātra, dvirātra, kṛcchra, and cāndrāyaṇa regularly, one does not become a preta. He who daily serves the sacred fires—whether three, five, or even just one—and is filled with compassion for all beings, is protected from such a fate. One who remains equal in honor and dishonor, sees no difference between gold and clay, and treats both friend and enemy alike, does not become a preta. He who is ever devoted to worshiping deities, honoring guests and teachers, and delights in paying respects to ancestors, is spared from this suffering. On the fourth lunar day, marked by both white and red, one who performs śrāddha with faith on that day will not become a preta. The man who conquers anger, is free from thirst and attachment, possesses forgiveness, and is generous, does not become a preta. Likewise, he who reveres cows, Brahmins, sacred places, mountains, rivers, and the worthy gods, is protected from this state.” The pretas, still eager to understand the roots of their suffering, asked, “We have heard these teachings of dharma, O sage, but by what causes does one become a preta? Please tell us, for we are afflicted with sorrow.” The Brahmin replied, “Especially for a Brahmin, if he eats food given by Shudras and dies with that food still in his belly, he becomes a preta. One who abandons his mother, father, brothers, sister, or son without just cause also becomes a preta. Neglecting prescribed sacrifices, performing forbidden ones, or finding joy in serving Shudras leads to this fate. So too does stealing deposits, betraying friends, delighting in Shudra food, destroying trust, or being deceitful. A killer of a Brahmin, a killer of a cow, a thief, a drinker of liquor, one who violates the teacher’s bed, or one who abducts land or a maiden—all these become pretas. Even one who secretly keeps gifts meant for all, or who is devoted to atheistic thinking, becomes a preta.” As the chief of Brahmins spoke these words, a great drum resounded in the sky, and a shower of flowers rained down upon the earth, offered by the gods in their thousands. The vimanas, or celestial chariots, of the pretas appeared everywhere, drawn by the power of the Brahmin’s discourse and his praise of virtue. Therefore, O son of Ganga, if you desire the highest good, strive always to converse with the virtuous, without growing weary. Whoever recites this account of the five pretas—the very essence of all dharma—one hundred thousand times within his family will never become a preta. Even one who hears it repeatedly, with faith and devotion, is protected from such a fate. At this point, Bhishma, listening intently, asked, “For what reason is Pushkara so highly praised in the heavens? How is it attained here by sages devoted to dharma? By what means is it reached, and once attained, how does it yield fruit? Please tell me all this, for I am eager to know.” Pulastya replied, “O king, a multitude of sages from the southern region journeyed to Pushkara to bathe, for Pushkara itself is situated in the sky. With this understanding, all the sages, devoted to pranayama, meditated on the supreme Brahman, remaining there for twelve years.