A thoughtful Brahmin, moved by a desire for purification, resolved to sanctify his body, which had been immersed in the holy waters of sacred places. With pure intent, he bathed at Pushkara at sunrise, performed his recitations and salutations, and then set forth on a pilgrimage. As he journeyed, he entered a dense forest filled with thorny trees, eerily deserted and silent, devoid even of birds. There, ahead of him, he saw five men whose appearance was terrifying—deformed and extremely fierce, dreadful to behold. Though his heart trembled at the sight, he stood firm and did not move. Summoning his courage and casting aside his fear, the Brahmin addressed them gently, asking, “Who are you, so deformed, and from where do you come? What deeds have you done that you have not attained a better state? Why are all of you like this, and where are you headed on this path?” The five beings, who were pretas—spirits afflicted by their past deeds—replied, “We are always tormented by hunger and thirst, surrounded by great suffering. Our minds are lost, our senses destroyed, and our awareness gone. We do not know any direction or region; we do not know sky, earth, or even the heavens. What you call suffering would be happiness for us. Now, as we see the rising of the sun, it seems to be morning.” They introduced themselves: “I am called Paryuṣita; another is Sūcīmukha; there is Śīghraga, Rohaka, and the fifth is Lekhaka.” Curious, the Brahmin asked, “How is it that pretas, born from various deeds, have names? For what reason are you known by these names?” The pretas explained: “I always ate fresh food myself but gave stale food to Brahmins; thus, I am called Paryuṣita. Sūcīmukha pricked many Brahmins who desired food, earning his name. Śīghraga quickly fled when a hungry Brahmin begged him for food. Rohaka ate delicious food atop the house, out of fear of Brahmins, his mind anxious. Lekhaka, the most sinful among us, remained silent when begged and scratched the earth instead of giving food. Each of us bears the marks of our actions: Lekhaka departs with difficulty, Rohaka moves head downward, Sūcīmukha became needle-faced, and another, called Lambodara, hangs his neck, broad-testicles and thick lips, all born from sin.” Having shared their stories and the causes of their suffering, they invited the Brahmin to ask further if he wished. The Brahmin then asked, “All living beings on earth are sustained by food. I wish to hear, truthfully, about your food as well.” The pretas replied, “Hear of our food, despised by all creatures. Upon hearing it, O Brahmin, you will reproach us again and again. Pretas eat in houses abandoned by cleanliness, filled with phlegm, urine, excrement, and women’s bodily filth. We consume what is burned by women, scattered and mixed with leftovers, even what is disgusting with filth. Pretas eat what lacks purity of mind and modesty, what is devoid of offerings and vows. We eat in houses where elders are not honored, where women have conquered, and where anger and greed prevail. Speaking of our food brings shame; nothing could be worse.” Then the pretas, seeking relief from their suffering, asked the Brahmin, “O steadfast one, tell us about the cessation of the preta state. How does one avoid becoming a preta?” The Brahmin answered, “By regularly performing vows such as ekarātra, dvirātra, kṛcchra, cāndrāyaṇa, and others, a man does not become a preta. One who daily serves three fires, five, or even one, and is compassionate to all beings, does not become a preta. He who is equal in honor and dishonor, gold and clay, enemy and friend, is spared this fate. One devoted to worship of deities, guests, teachers, and who delights in honoring ancestors, does not become a preta. Performing śrāddha with faith on the fourth lunar day marked with both white and red signs prevents this state. A man who has conquered anger, deliberates, is free from thirst and attachment, possesses forgiveness, and is inclined to giving, does not become a preta. Those who revere cows, Brahmins, sacred places, mountains, rivers, and worthy gods are not condemned to the preta state.” Hearing these teachings, the pretas asked, “We have heard various dharmic teachings. But, O sage, afflicted with sorrow, tell us by what cause does one become a preta?” The Brahmin explained, “When a Brahmin eats food given by Shudras and dies with that food in his belly, he becomes a preta. One who abandons his mother, father, brothers, sister, or son without perceiving any fault in them, becomes a preta. Performing forbidden sacrifices, neglecting prescribed ones, and delighting in service to Shudras leads to this state. Stealing deposits, betraying friends, delighting in Shudra food, destroying trust, or being deceitful—all these cause one to become a preta. A killer of a Brahmin, a killer of a cow, a thief, a drinker of liquor, one who violates the teacher’s bed, or who abducts land or a maiden, all become pretas.” Thus, in the forest, the Brahmin and the pretas exchanged words, revealing the causes and remedies for the preta state, and illuminating the path of dharma.