He who, having received ordinary gifts, hoards them in secret for himself, or who clings to atheistic thinking, surely becomes a preta—a wandering spirit after death. As the chief among Brahmins spoke these words, a wondrous sign appeared: the deep sound of a drum echoed from the sky, and a shower of flowers, released in thousands by the gods, gently fell upon the earth. In that moment, the celestial chariots of the pretas arrived everywhere, drawn by the Brahmin’s discourse and his praise of virtue. Therefore, O son of Ganga, if you truly desire the highest good and wish to avoid all fatigue on your path, strive earnestly to seek the company and conversation of the virtuous. Whoever recites this account of the five pretas—the very essence of dharma—a hundred thousand times within his family will never become a preta. Likewise, whoever listens to it repeatedly with deep faith and devotion is also freed from that fate. Hearing this, Bhishma 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 bear fruit? Please tell me all of this, for I am eager to know.” Pulastya replied, “O king, many sages from the southern region journeyed to Pushkara for the sacred act of bathing. Know that Pushkara is also established in the sky. With this understanding, all those sages—devoted to pranayama—remained there in meditation upon the supreme Brahman for twelve years. In that sacred place, Brahma himself, together with the great sages, the gods, and Indra, assembled. The hidden sages spoke there of disciplines that are most difficult to master. “O twice-born, let the form of Pushkara be established by mantra. By reciting the three Rigvedic verses beginning with ‘āpohiṣṭha,’ its presence is attained. By chanting the Aghamarṣaṇa hymn, the place becomes fruitful. When the Brahmins finished their instructions, all performed the rites accordingly. Those Brahmins who followed these teachings attained great merit, yet the southern Brahmins are nevertheless criticized in the scriptures of dharma. Others, those from Parvati’s region, who honor the altar with śrāddha offerings, have thus caused a separation to be established, O king. “During the month of Kartika, bathing at Pushkara bestows supreme purity. In the company of Brahma himself, O king, one gains merit there. All castes who arrive at Pushkara become recipients of great merit; there is no doubt that they are equal to Brahmins—though, O king, without the mantra. Whenever the Agneya constellation occurs during Kartika, that day is considered especially auspicious, excellent for bathing and for giving. Should the Yamya constellation fall on that day, it too is highly meritorious and praised by ascetics. And when the Prajapatya constellation occurs on that day, O ruler of men, it is called the great Kartika—a day rare even among the gods. “Whenever the Sun, Jupiter, or Moon is present on any of these three days, these three constellations are declared by Brahma himself. Here at Pushkara, one who bathes on such an occasion gains the merit of an Ashvamedha sacrifice; gifts given become inexhaustible, and offerings to ancestors are likewise multiplied. When the Sun is in Vishakha and the Moon in Krittika, that conjunction is called Pushkara—a rare occurrence, even at Pushkara itself. When the sacred ancestral site descends from the sky on such an occasion, those who bathe there attain worlds of great glory. They will not desire any other merit, whether gained or yet to be gained; this is truly spoken, O great king. “Of all the sacred places on earth, Pushkara is the foremost; no holier place is spoken of in all the worlds. Especially during Kartika, it is holy, auspicious, and washes away sin. From the Udumbara forest, Sarasvati herself came forth. By her presence, Pushkara—frequented by sages—was filled. The southern peak shone brightly, not far from the mountain. “The peak’s color resembled dark collyrium—a blue-green meadow—and its summit appeared in the sky like a blossoming lotus. In the rainy season, it stood tall like a mass of clouds, rich with the fragrance of kadamba flowers, and adorned with kuṭaja and arjuna trees. The peak seemed poised to ascend the chariot path of the sun: rounded, smooth, and with gentle, raised forms like the breasts of women. All around, it glowed with the radiance of śrī fruits, and everywhere swarms of humming bees enhanced its beauty. “The summit was enchanting, alive with the sweet calls of cuckoos and the cries of peacocks, while lovely birds rose and sang upon it. The river, daughter of Brahma, with waters both pure and impure, began from a broad cluster of bamboo and flowed northward. But soon, she turned back and flowed southward; from that point, the goddess remained manifest and serene. “Out of compassion for all living beings, the goddesses Kanaka, Suprabhā, Nandā, Prācī, and Sarasvatī herself appeared, abandoning their concealment. At Pushkara, Brahma declared Sarasvati to have five streams; upon her banks are delightful tīrthas and sacred shrines. These are frequented by sages and accomplished beings everywhere, and among them all, Sarasvati is the source of righteousness. “At those tīrthas of the golden-earth goddesses, gifts given by those who have bathed bring inexhaustible reward. The great sages say that giving grain and sesame there is supreme; whatever is offered at those tīrthas is established as the highest cause of righteousness.