"'Yudhishthira said, "Tell me, O grandsire, whence and how happiness and
misery come to those that are rich, as also those that are poor, but who
live in the observance of different practices and rites."[521]
"'Bhishma continued, "In this connection is cited the old narrative of
what was sung by Sampaka who had obtained tranquillity and achieved
emancipation for himself. In former times a certain Brahmana, rendered
miserable by a bad wife, bad dress, and hunger, and living in the
observance of the vow of renunciation, told me these verses,[522]
'Diverse kinds of sorrow and happiness overtake, from the day of birth
the person that is born on the earth. If he could ascribe either of them
to the action of Destiny, he would not then feel glad when happiness came
or miserable when sorrow overtook him. Though thy mind is divested of
desire, thou bearest yet a heavy load. Thou dost not seek to achieve thy
good (i.e., emancipation). Art thou not successful in controlling thy
mind? If thou goest about, having renounced home and desirable
possessions, thou shalt taste real happiness. A person divested of
everything sleepeth in happiness, and awaketh in happiness. Complete
poverty, in this world, is happiness. It is a good regimen, it is the
source of blessings, it is freedom from danger. This foeless path is
unattainable (by persons cherishing desire) and is easily attainable (by
those that are freed from desire). Casting my eyes on every part of the
three worlds, I do not behold the person who is equal to a poor man of
pure conduct and without attachment (to worldly things). I weighed
poverty and sovereignty in a balance. Poverty weighed heavier than
sovereignty and seemed to possess greater merits. Between poverty and
sovereignty there is this great distinction, viz., that the sovereign,
possessed of affluence, is always agitated by anxiety and seems to be
within the very jaws of death. As regards, however, the poor man, who in
consequence of the divestment of all wealth has freed himself from hopes
and emancipated himself, neither fire, nor foe, nor death, nor robbers,
can get the better of him. The very gods applaud such a man who wanders
about according to his sweet will, who lies down on the bare ground with
his arm for a pillow, and who is possessed of tranquillity. Affected by
wrath and cupidity, the man of affluence is stained by a wicked heart. He
casts oblique glances and makes dry speeches.--He becomes sinful, and his
face is always darkened with frowns. Biting his lips, and excited with
wrath, he utters harsh and cruel words. If such a man desires to even
make a gift of the whole world, who is there that would like even to look
at him? Constant companionship with Prosperity stupefies a person of weak
judgment. It drives off his judgment like the wind driving off the
autumnal clouds. Companionship with Prosperity induces him to think,--I
am possessed of beauty! I am possessed of wealth! I am high-born! I meet
with success in whatever I undertake! I am not an ordinary human
being!--His heart becomes intoxicated in consequence of these three
reasons. With heart deeply attached to worldly possessions, he wastes the
wealth hoarded by his sires. Reduced to want, he then regards the
appropriation of other people's wealth as blameless. At this stage, when
he transgresses all barriers and beings to appropriate the possessions of
others from every side, the rulers of men obstruct and afflict him like
sportsmen afflicting with keen shafts a deer that is espied in the woods.
Such a man is then overwhelmed with many other afflictions of a similar
kind that originate in fire and weapons. Therefore, disregarding all
worldly propensities (such as desire for children and wives) together
with all fleeting unrealities (such as the body, etc.,) one should, aided
by one's intelligence, apply proper medicine for the cure of those
painful afflictions. Without Renunciation one can never attain to
happiness. Without Renunciation one can never obtain what is for one's
highest good. Without Renunciation one can never sleep at ease.
Therefore, renouncing everything, make happiness thy own.' All this was
said to me in past times at Hastinapur by a Brahmana about what Sampaka
had sung. For this reason, I regard Renunciation to be the foremost of
things."'"