In that sacred realm, those who are deluded—bound by attachment to sense-objects and tormented by desire, greed, intoxication, malice, anger, and confusion—find no entry. Only those who remain steady in both honor and dishonor, who have transcended dualities, who have mastered their senses and are steadfast in meditation and yoga, attain the holy land of Puṣkara. In the hermitages, as prescribed by tradition, the twice-born who live by discipline are granted abundant worlds of prosperity. These blessed ones do not harm any living being, neither by deed, thought, nor word. They are overflowing with compassion and always speak kindly. Ever devoted to the sacred Agnihotra ritual, ever honoring guests, always engaged in self-study of the scriptures, and faithful to daily bathing, they live a life of purity. They see the wives of others only as mothers, sisters, or daughters, free from all desire. Even when insulted, they do not succumb to anger, nor do they retaliate when harmed. They are equal in sorrow and joy, great-souled, and their senses are under control. All such souls, having once walked this earth, through deep meditation and contemplation, come to perceive the eternal world of Brahma. Once, a great drought befell that land. All the people, stricken by hunger, fell into deep distress. In their desperation, with no food to be found, some took a dead boy and, driven by dire need, prepared to cook him. Seeing these noble sages suffering so grievously, the king’s heart was overcome with sorrow. He approached them and spoke: “For Brāhmaṇas, receiving gifts is an ancient and blameless practice. Therefore, O best of sages, accept gifts from me. Villages, rice, barley, food, jewels, gold, cows, and milch cows—all these I offer to you. Please, do not cook flesh, O twice-born ones.” But the sages replied, “O king, receiving gifts is fraught with peril; the taste of honey is as poison to us. Why do you tempt us, knowing this? One who slays ten is equal to a charioteer; one who slays ten charioteers equals a banner-bearer; ten banner-bearers are equal to a courtesan, and ten courtesans to a king. A butcher who kills a thousand animals is the equal of a king. Thus, accepting gifts from a king is dreadful. “A Brāhmaṇa who, overcome by greed, accepts gifts from a king is tormented in the terrible hells such as Tāmisra. Go now, O fortunate king, with your charity; let it be given to others.” Having spoken thus, the sages departed for the forest. Obeying the king’s command, the ministers scattered udumbara fruits filled with gold upon the ground. The sages, searching for food, found these fruits. But noticing their weight, Atri counseled against taking them. “We are not dull-witted nor weak of mind,” Atri said. “We know these are filled with gold, for we are awakened and wise. These are meant to delight those who seek wealth in this world, and after death, they lead to Vaikuntha. Therefore, one who seeks lasting happiness should not accept them. “If someone accepts even a coin multiplied a hundredfold and joined with a thousand, but from an unworthy source, he meets the most sinful fate. Consider this: all the rice, barley, gold, cattle, and women on earth are not enough to satisfy one person. Therefore, one should seek contentment.” Vasiṣṭha added, “Austerity is the wealth of one, and material wealth is the wealth of another; but here, the accumulation of austerity is far superior to the accumulation of riches. When one abandons all accumulations, all troubles vanish; for no one who clings to possessions is ever free from affliction. The more a Brāhmaṇa refrains from accepting improper gifts, the more his Brahminical radiance grows through contentment. Weighing poverty and kingship on a scale, truly, for one seeking the self’s welfare, poverty is greater than kingship.” Kaśyapa declared, “For a Brāhmaṇa, the gathering of great wealth is a misfortune. Deluded by prosperity, he falls from excellence; abundance of wealth leads to delusion and, ultimately, to hell. Therefore, one who seeks the highest good should renounce wealth, which is known as misfortune, from afar. For one whose pursuit of wealth is for dharma, non-pursuit is even greater. It is better to avoid mud from a distance than to trouble oneself later to wash it off; the dharma achieved by wealth is said to be perishable.” Renunciation for the sake of another, even if it brings loss, is the mark of liberation. Bharadvāja reflected, “As one ages, hair and teeth decay, but the desire for wealth and the desire for life do not diminish. Eyes and ears may fade, but thirst alone remains undiminished. Just as a tailor draws a thread through cloth with a needle, so too is the thread of worldly existence drawn by the needle of craving. As the horn of a beast grows with its body, so too does craving: endless, insatiable, bringing hundreds of sorrows. Because it is full of unrighteousness, one should avoid it.” Gautama observed, “Who, being content, cannot overcome even the fruits of action? With greedy, restless senses, one only plunges into difficulty, but for the one whose mind is content, prosperity is found everywhere. For one whose feet are covered with sandals, it is as if the whole earth is covered in leather; such is the happiness of those who savor the nectar of contentment and whose minds are at peace. How can such happiness exist for those greedy for wealth, whose minds wander restlessly? Discontent is the greatest misery; contentment is the highest happiness.