There once lived a Brahmin sage, revered for his wisdom and devotion. He taught that one who is steadfast in worshipping the deities, honoring guests and teachers, and delighting in ancestral rites, would never become a preta—a restless spirit. He explained that performing śrāddha with faith on the fourth lunar day, when both white and red marks are present, protects one from such fate. A person who conquers anger, deliberates with care, remains free from desire and attachment, possesses forgiveness, and is inclined to giving, likewise does not become a preta. Reverence for cows, Brahmins, sacred places, mountains, rivers, and the worthy gods also ensures liberation from this state. One day, the pretas themselves approached the sage, troubled and sorrowful, asking, “O wise one, we have heard many teachings of dharma. By what cause does one become a preta? Please tell us, for we are afflicted.” The Brahmin replied, “If a Brahmin eats food given by Shudras and dies with that food in his belly, he becomes a preta. Abandoning one’s mother, father, brothers, sister, or son without cause leads to the same fate. Performing forbidden sacrifices, neglecting prescribed rites, or delighting in service to Shudras, likewise brings this condition. Stealing deposits, betraying friends, delighting in Shudra food, destroying trust, or being deceitful—all these actions result in becoming a preta. Killing a Brahmin or a cow, thievery, drinking liquor, violating the teacher’s bed, abducting land or a maiden—these are grievous sins that bring about the preta state. Keeping common gifts secretly, or devotion to atheistic thinking, also leads to this.” As the sage spoke, a drum resounded in the sky, and a shower of flowers fell upon the earth, sent by the gods in thousands. The vimanas of the pretas appeared everywhere, drawn by the Brahmin’s discourse and his praise of virtue. The sage then advised, “Therefore, O son of Ganga, if you desire the highest good, converse with the virtuous with all effort and without fatigue. Whoever recites this account of the five pretas—the essence of all dharma—a hundred thousand times within his family, will not become a preta. Even one who hears it repeatedly, with utmost faith and devotion, is freed from such fate.” Bhishma, listening, asked, “Why is Pushkara praised in the sky? How is it attained by sages devoted to dharma? By what means is it reached, and how does it yield fruit?” Pulastya answered, “A multitude of sages from the southern region came to Pushkara to bathe. Pushkara is situated in the sky. The sages, devoted to pranayama, meditated on the supreme Brahman for twelve years. There, Brahma, the great sages, gods, and Indra assembled, and the hidden sages spoke of disciplines that are exceedingly difficult. The form of Pushkara can be established by mantra, O twice-born; reciting the three Rig verses ‘āpohiṣṭha’ brings its presence, and chanting the Aghamarṣaṇa makes it fruitful. At the conclusion of the Brahmins’ words, all performed accordingly. Those Brahmins who followed these instructions attained merit, though the southern Brahmins are condemned in the scriptures of dharma. Others from Parvati’s region honor the altar with śrāddha, and thus the separation was established. During Kartika, bathing at Pushkara bestows purity; together with Brahma, it grants merit to all. All castes who arrive there become recipients of merit and are equal to Brahmins, except without the mantra. Whenever the Agneya constellation occurs during Kartika, that date is considered great, excellent for bathing and giving. The Yamya constellation on that date is also highly meritorious and praised by ascetics. The Prajapatya constellation on that date is called the great Kartika, rare even for the gods. When the Sun, Jupiter, or Moon is present on any of these three days, Brahma himself has declared these constellations. Here, the merit of an Ashvamedha accrues to one who bathes; gifts become inexhaustible, and offerings to ancestors likewise. When the Sun is in Vishakha and the Moon in Krittika, that conjunction is called Pushkara, exceedingly rare at Pushkara. When the sacred ancestral site descends from the sky, those who bathe there attain worlds of great glory. They will not desire other merit, whether done or undone; this is truly spoken. The foremost of all sacred places on earth is spoken of here; no holier place is mentioned in the worlds. Especially during Kartika, it is holy, auspicious, and removes sin. From the Udumbara forest, Sarasvati has come, filling Pushkara—frequented by sages—with her presence. The southern peak shines, not far from the mountain. Its color resembles dark collyrium, a blue-green meadow, and its peak appears in the sky like a lotus. In the rainy season, it stands tall in the sky like a mass of clouds, rich with the fragrance of kadamba flowers and adorned with kuṭaja and arjuna trees. Thus, the sage’s teachings and the glory of Pushkara were revealed, guiding all who seek virtue and liberation.