Many revered sages—Raibhya, Brihaspati, Cyavana, Kashyapa, Bhrigu, Durvasa, Jamadagni, Markandeya, Galava, Ushanas, Bharadvaja, Yavakrita, Sthulaksha, Sakalaksha, Kanva, Medhatithi, Krita, Narada, Parvata, Svagandhi, Cyavana the twice-born, Trinambu, Shabala, Dhaumya, Shatananda, Kritavrana, Jamadagni, Rama, Ashtaka and others, and Krishna Dvaipayana with his sons and disciples—all these illustrious rishis, upon reaching the sacred region of Pushkara, established a hermitage of the seven sages. This hermitage flourished, surrounded by observances, and was filled with compassion and austerity. Within this community, virtues such as compassion, victory, courage, austerity, truth, patience, simplicity, kindness, charity, and the recitation of sacred texts were firmly established. The sages understood that whatever actions were performed in Pushkara would yield their fruits in the world beyond, and so, devoted to the highest truth, they practiced their disciplines with unwavering faith. No atheists, no thieves, no one lacking self-control, nor the cruel, slanderous, ungrateful, or arrogant could enter this sacred domain. Only those who were truthful, radiant, courageous, compassionate, foremost in forgiveness, devoted to sacrifice, free from desire, and harmless found their way to Pushkara. Those without possessiveness or pride came here, and for such great souls, there was no disease, no old age, and no death. Men deluded by attachment to sense-objects, afflicted by desire, greed, intoxication, malice, anger, or confusion, could not enter. But those who were equal in honor and dishonor, free from dualities, with controlled senses, and devoted to meditation and yoga, indeed reached Pushkara. In the prescribed hermitages, the twice-born who abided by discipline were blessed with great worlds of prosperity. The sages harmed no living being by deed, thought, or word; they were exceedingly compassionate and always spoke kindly. They were ever devoted to the Agnihotra, ever honoring guests, ever engaged in self-study, and ever dedicated to bathing. They regarded the wives of others as mothers, sisters, or daughters, and were free from desire. Even when insulted, they did not become angry. When harmed, they did not retaliate. Equal in sorrow and happiness, great-souled and with senses subdued, all these sages, having once roamed the earth, through meditation and contemplation, perceived the eternal world of Brahma. Then, at one time, a great drought struck the land. All the people there, afflicted by hunger, were in distress. In that world without food, desperate to preserve themselves, they took a dead boy and, in dire straits, cooked him. Witnessing the suffering of the sages, the king, overcome with sorrow, approached them and spoke: “For Brāhmaṇas, receiving gifts is an approved and blameless practice. Therefore, O best of sages, accept gifts from me—villages, rice, barley, food, jewels, gold, cows, and milch cows. All this I offer; do not cook flesh, O twice-born.” But the sages replied: “O king, receiving gifts is dreadful; the taste of honey is like poison. Why do you tempt us, knowing this? One who kills ten is equal to a charioteer; one who kills ten charioteers is equal to a banner-bearer; ten banner-bearers are equal to a courtesan; ten courtesans are equal to a king. A butcher who slaughters a thousand animals is equal to a king; therefore, receiving gifts from him is dreadful. A Brahmin who, overcome by greed, accepts gifts from the king is tormented in the dreadful hells such as Tāmisra. Go now, O fortunate one, together with your charity, O king; let this be given to others.” Having said this, the sages departed for the forest. By the king’s command, his ministers went to the hermitage and scattered udumbara fruits filled with gold upon the ground. Searching for food, the sages also took the udumbara fruits, but noticing their heaviness, Atri cautioned that they should not be taken. Atri explained, “We are not of dull understanding, nor weak intellect; we know these are golden, for we are awakened and wise. Here, this is for the delight of wealth in this world; after death, it leads to Vaikuntha. Therefore, one seeking lasting happiness should not accept it. If someone accepts a coin multiplied a hundredfold and joined with a thousand, but from another source, he attains the most sinful fate. Considering that all the rice, barley, gold, cattle, and women on earth are not enough for one person, one should seek contentment.” Vasiṣṭha then said, “The accumulation of austerity belongs to one, and the accumulation of wealth to another; here, the accumulation of austerity is superior to the accumulation of wealth. When one abandons all accumulations, troubles perish; for no one with accumulations is seen to be free from afflictions. The more a Brahmin refrains from accepting improper gifts, the more, through contentment, his Brahminical radiance increases. He weighed poverty and kingship on a scale; for one who seeks the welfare of the self, poverty is greater than kingship.” Kaśyapa added, “For a Brahmin, the great accumulation of wealth is a misfortune. A Brahmin deluded by the prosperity of wealth falls from excellence; the abundance of wealth leads to delusion and also to hell.” Thus, the sages of Pushkara, endowed with virtue, wisdom, and contentment, upheld the highest ideals, shunning wealth and gifts, and choosing austerity and truth, even in times of great distress.