The
honorable brahmin said: 'Since there is sensual happiness for
as well those in heaven as for those in hell o King, and
because there for all the embodied beings is also the
unhappiness [as a logical consequence, reaction or
shadow], should an intelligent person not desire such
happiness [see B.G. 16:
16].
The
honorable brahmin said: 'Since the embodied in heaven and
hell surely too, o King, derive from the senses happiness as
well as unhappiness, should the one who knows therefore not
desire that [sensual experience, see also B.G. 16:
16].
(Vedabase)
Text
2
As inactive as
a python should one eat what is acquired accidentally, whether
it is much or little, tasteless or pure and delicious food
[7.13:
37-38].
Like
a python uncommitted should one eat what is acquired
accidentally, whether it is much or little, tasteless or
pure delicious food [7.13: 37-38].
(Vedabase)
Text
3
Fasting
for many days should one keep one's peace and patiently wait
when no food comes one's way, just like the python that eats
what providence provides [7.15:
15].
For
many days fasting should one abide when the food in waiting
for the occasion doesn't come, just like the python eating
what providence provides [7.15: 15].
(Vedabase)
Text
4
When
one as well physically as mentally being strong maintains the
body without much effort, is one peaceful and not sleepy. Even
though one is capable of anything, should one [in that
situation refrain] from endeavoring.
Strong,
composed in sense and mind, carrying the body without
fruitive action remains one peaceful and free from
sleepiness; one shouldn't be of that [karmic]
repeat, even though being in full command of the
senses.
(Vedabase)
Text
5
A
sage pleasing and grave, unfathomable, unlimited and
unsurpassable [in his knowing] most surely is never
disturbed like the calm waters of the ocean [see also B.G.
12:
15]
A
sage pleasing and grave, unfathomable, unlimited and
unsurpassable [in his knowing] most surely is never
disturbed like the calm waters of the ocean [see also
B.G. 12: 15]. (Vedabase)
Text
6
Destitute
or flourishing with the desirable, does someone wise, with
Nârâyana as the One Supreme, swell nor dry up, just
like the ocean with the rivers [B.G. 2:
70].
Destitute
or flourishing with the desirable, does a wise one, with
Nârâyana as the One Supreme, swell nor dry up
like the ocean doesn't with the rivers [being swollen or
dried up, B.G. 2.70]. (Vedabase)
Text
7
Seeing a woman
does he who didn't conquer his senses, tempted by that
seductive illusory energy of God, blindly fall down into the
darkness, just like a moth falls into the fire.
Seeing
a woman does one who didn't conquer his senses, enticed with
that seductive illusory energy of God, blind fall down into
the darkness, just like a moth falls into the fire.
(Vedabase)
Text
8
Upon seeing the
clothing, golden ornaments and so on of the women the way it is
arranged by mâyâ, will a person lacking in
discrimination with his desire for sense-gratification feel
aroused by lusty desires and no doubt, the way a moth is
destroyed, loose his spiritual insight [B.G.
2:
62-63].
Upon
seeing the clothing, golden ornaments and so on of women as
arranged by mâyâ, does a person of no
discrimination aroused by lusty desires with the desire for
sense-gratification no doubt, the way a moth is destroyed,
find his intelligence ruined [B.G.
2.62-63].
(Vedabase)
Text
9
Eating
little bits of food, just enough to keep the body alive, should
one being wise practice [social] security [being of
nonviolence] with the householders and thus be of the
occupation of a honeybee [5.5:
3,
7.2:
11-13,
7.12:
6.
7.14:
5,
7.15:
15
and B.G.
4:
21].
Eating
little bits of food enough to keep the body alive should one
being wise practice [social] security
[nonviolence] with the householders and thus be of
the occupation of a honeybee [5.5: 3, 7.2: 11-13, 7.12:
6. 7.14: 5, 7.15: 15 and B.G. 4: 21].
(Vedabase)
Text
10
An intelligent
human being should from the smallest as well as the biggest
religious scriptures extract the essence, just like a honey bee
does with all the flowers big and small
[11.7:
23, B.G.
15:
15].
An
intelligent man should from the smallest as well as the
biggest religious scriptures take the essence, just like a
honey bee does with all the flowers big and small [11.7:
23, B.G. 15: 15]. (Vedabase)
Text
11
Not being a
collector like a honeybee is, should one with the belly as
one's container and the hand as one's plate accept food in
charity and not keep it for the night or the next
day.
Not
like the bee being a collector, should one with the belly as
one's container and the hand as one's plate accept food in
charity and not keep it for the night or the next day.
(Vedabase)
Text
12
A mendicant
should not store things for the night or the following day,
because he otherwise like a honeybee collecting more and more
will be lost.
Nor
what's meant for the night nor what's meant for tomorrow
should a mendicant accept, as like with the collecting of a
honeybee that collection is destroyed.
(Vedabase)
Text
13
A
mendicant must not touch a girl, not even one of wood or with
his foot, because he otherwise, like an elephant is captured by
a she-elephant, will be captured by the physical
contact.
A
mendicant shouldn't touch a girl not even a one of wood or
with his foot, since by the bodily contact one is captured
like an elephant is captured with a she-elephant.
(Vedabase)
Text
14
Not to find
death, should a man of wisdom never chase a woman, because he
otherwise will find destruction the way an elephant is defeated
by others superior in strength.
A
man of wisdom should - death to himself - never chase a
woman, as he'll be destroyed as an elephant [in
competition] is by others superior in strength.
(Vedabase)
Text
15
Riches
by a greedy person accumulated with great difficulty are
neither enjoyed personally nor given away to others; they are
rather enjoyed by someone else who stumbles across the wealth
and steals it the way one steals the honey from a beehive
[see also 5.13:
10].
He
who personally enjoys and not gives away what with great
difficulty was accumulated, will to the contrary see that
also others being greedy will enjoy that, just like the
honey is that's stolen from the one appreciating a wealth of
it [the bee, see also 5.13: 10].
(Vedabase)
Text
16
Just as a honey
thief is the first one to enjoy the honey that painstakingly
was collected, is also the ascetic the first one to enjoy the
eagerly desired blessings of the wealth that with a lot of
trouble was acquired by householders [see e.g.
1.19:
39 and
7.14:
17].
Like
the honeythief is the ascetic before all others, sure to
enjoy from those sworn to a household existence, the
blessings of fervently desired domestic opulences acquired
with the greatest trouble [see e.g. 1.19: 39 and 7.14:
17].
(Vedabase)
Text
17
A
devotee living in the forest should never listen to worldly
songs and music; one should learn that by the example of the
deer that was captured being bewildered by the hunter's call
[see
the
bhajans].
A
devotee moving in the forest shouldn't ever listen to the
worldly songs; one should learn it from the deer that was
bound bewildered by the hunters song [see the
bhajans]. (Vedabase)
Text
18
Taking pleasure
in vulgar dancing, musical entertainment and such songs, fell
Rishyas'ringa, the son of Mrigî, because he like a
plaything was fully controlled by women [see
*,
5.8
and 5.25:
11].
Taking
pleasure in vulgar dancing, musical entertainment and such
songs, fell Rishyas'ringa, the son of Mrigî , fully
controlled as a plaything under the control of women
[see * , 5.8 and 5.25:
11].
(Vedabase)
Text
19
The way a fish
following its taste with no intelligence is hooked and finds
its death, can also a person, disturbed by what the tongue
dictates, against his better knowledge waste his
life.
Like
a fish that bewildered in attraction to the taste indeed by
the hooks reaches its death, is of a person most easily,
disturbed by the tongue, the intelligence rendered useless.
(Vedabase)
Text
20
The
learned who are of selfrestraint quickly conquer the material
senses, except however for the tongue, of which the taste for
food increases with the fasting
[see
prasâdam
prayer].
The
learned in restraint quickly conquer the material senses
except however for the tongue, to which the taste increases
with the fasting [see prasâdam-prayer].
(Vedabase)
Text
21
As long as the
tongue is not conquered can of a human being, despite of having
conquered all the other senses, still not be said that he's of
self-control; but he who has conquered the tongue, has
conquered all [see also 8:
16
and
B.G. 2:
59].
As
long as the tongue is not conquered can of a human being,
having conquered all the other senses, still not be said
that he did conquer; but having the tongue conquered, he did
conquer all [see also 8: 16 and B.G. 2: 59].
(Vedabase)
Text
22
In the city of
Videha there used to be a prostitute called Pingalâ. Now
learn from me o son of kings, what I learned from
her.
In
the past, in the city of Videha there was a prostitute
called Pingalâ, now learn from me o son of Kings, the
thing I learned from her. (Vedabase)
Text
23
She
as a prostitute stood one night, to get a customer into her
house, outside in the doorway to display her beautiful
figure.
She
as a prostitute once at night, to get a customer into her
house, stood outside in the doorway demonstrating her form
of beauty. (Vedabase)
Text
24
O
best among men, motivated for the money regarded she all the
men who passed by in the street as customers willing to pay the
price.
The
men with money she saw coming in that street, o best of men,
did she, desiring the money, consider her lovers supposed to
pay the price. (Vedabase)
Text
25-26
As
they came and went thought she, this way subsisting on selling
her love: 'Maybe will some guy carrying plenty approach me for
love and give me a lot'. With this vain hope not sleeping and
leaning in the doorway, walking down the street and turning
back to the house, it became midnight.
As
they came and went thought she, living of selling her love:
'Maybe will another one carrying plenty approach me for love
and give me a lot'; thus with vain hope disturbed in her
sleep hanging in the doorway, walking down the street and
turning back to the house it became midnight.
(Vedabase)
Text
27
Morose in her
desire for money dropping her face, awakened in her anxiety
that moment a supreme detachment which brought her
happiness.
With
her face drooping being morose of her desire for money,
awakened in her anxiety a supreme detachment which brought
her happiness. (Vedabase)
Text
28
Detachment
works like a sword cutting through the binding network of hopes
and desires. Please listen to the song she sang after this
change of heart.
Detachment
is as sure as a sword to the binding network of hopes and
desires; please listen to the song there was of her whose
mind had turned against. (Vedabase)
Text
29
Dear
King, evidently a person who doesn't know how to turn away from
the world will not be willing to give up what binds physically,
just as a human being lacking in wisdom never desires to give
up his sense of ownership.
My
best, for sure will he who didn't develop detachment never
want to give up the bondage of the material body, just as a
human being bereft of wisdom won't give up his sense of
ownership, o King. (Vedabase)
Text
30
Pingalâ
said: 'See how illusioned I am! I must be out of my mind
imagining all this in my lust with a fake lover.
Pingalâ
said: 'See the extend of the illusion of me, with a mind out
of control, who's so foolish in the pursuit for being lusty
with a poor lover. (Vedabase)
Text
31
Having
given up on the pleasure that belongs to Him, the One That is
Most Near and Dear, was I, this ignoramus, most insignificantly
of a service that, never taming the desire, brings misery,
fear, distress, grief and illusion.
Giving
up on the pleasure of Him, the One That is Most Near and
Dear, was I, this ignoramus, so most insignificantly of a
service that, never taming the desire, brings misery, fear,
distress, grief and illusion. (Vedabase)
Text
32
Oh how
uselessly subjecting my soul to torture have I, busy as a
prostitute - the most reprehensible of occupations - with my
body desiring money and sexual pleasure, been selling out to
womanizers who, lusting for my body, are lamentable themselves.
Oh
how uselessly subjecting my soul to torture have I, busy as
a prostitute - the most reprehensible of occupations - with
my body desiring money and sexual pleasure, been selling out
to womanizers who, greedy after me, are lamentable
themselves. (Vedabase)
Text
33
What
other woman would devote herself this much to this house with
nine doors which, constructed with the support of the bones of
a spine, the ribs, the hands
and legs and covered by a skin, hair and nails, is full of
stool and drips urine [compare B.G. 5:
13 and
4.25-28]?
What
other woman besides me would devote herself to this house
with nine doors which, constructed with the bones of a
spine, the ribs, the hands and legs and covered by a skin
and hair and nails, full of stool is dripping urine
[compare B.G. 5:13 and 4.25-28]?
(Vedabase)
Text
34
Among
the residents of Videha am I the one of an intelligence that is
really perplexed, for I am the one who most unchaste desires to
please her senses with another man different from Him who gives
us Soul, Acyuta.
Of
the residents of Videha am I the one that with the
intelligence is really perplexed, as I am the one who most
unchaste desires sense-pleasure with another man but Him Who
Gives Us Soul, Acyuta.
(Vedabase)
Text
35
By
paying the price of giving myself to Him, the well-wisher
that's absolutely the one most dear, the Lord and Soul of all
who are embodied; I will for certain enjoy like
Ramâ.
The
well-wisher that's absolutely the most dear, the Lord and
Soul He is of all embodied; by paying the price of giving
myself to Him, will I for sure enjoy like Ramâ.
(Vedabase)
Text
36
How
much real happiness have the sensual pleasure and the men who
satisfied my senses provided? To have an eye on a wife or the
gods [even] has all, spread over time, a beginning and
an end.
How
much actual happiness has the sensual pleasure and those men
satisfying my senses provided; to have a wife and gods
[even] has all, spread by time, a beginning and an
end. (Vedabase)
Text
37
The
person of me so desperate must therefore somehow have pleased
the Supreme Lord Vishnu who brings the happiness that I now
experience with my having forsaken the sense
gratification!
This
one so desperate must therefore with some action of
detachment from sense-gratification have pleased the Supreme
Lord of Vishnu bringing the happiness rising in
me!
(Vedabase)
Text
38
A
woman who is really unfortunate wouldn't have to face this kind
of hindrances on the path of selfrealization, because they lead
a person to shake off the detachment and find [real]
peace.
With
a woman really unfortunate wouldn't those miseries exist,
these causes of detachment of which a person shaking of the
bondage obtains [real] peace.
(Vedabase)
Text
39
Now
that I refrain from cherishing false hope in relation to sexual
intercourse, do I, with accepting upon my head the great help
He offers, seek Him the Original Controller for my
refuge.
Giving
up the vain hope in connection with the sexual intercourse
am I now, accepting upon my head the great help offered by
Him, coming for shelter to Him the Original Controller.
(Vedabase)
Text
40
Happily
convinced without reservation that I thus will be able to cope
with whatever comes my way, I will manage to appreciate it to
live with only the One, the Self of Love and the Happiness free
from doubt.
Contented
in full faith with that living with whatever comes my way,
will I enjoy life with that One only, the Self of Love and
Happiness undoubted. (Vedabase)
Text
41
Who
else but the Original Controller, who is capable of delivering
the living being that is seized by the timeserpent, would there
be when one like me in pleasing the senses is bereft of all
insight and fell down in the dark well of the material
ocean [see
also 10.34]?
Fallen
in the dark well of the material ocean with my vision stolen
in the pleasing of the senses, who else but the Original
Controller is capable of delivering the living being seized
by the timeserpent [see also 10.34]?
(Vedabase)
Text
42
When
the self thus can behold the universe as being seized by the
timeserpent, becomes he, attentively detached from all that is
material, for sure his own protector.'
When
the self thus can behold the universe as seized by the
timeserpent, becomes he, vigilant detached from all the
matter, for sure his own
protector.'
(Vedabase)
Text
43
The
honorable brahmin said: 'Thus having decided to cut with the
desperation that was caused by her desire for lovers, sat she
down on her bed having found inner peace.
The
honorable brahmin said: 'Thus having decided to cut with the
desperation caused by the desiring for lovers sat she down
on her bed having found the inner peace.
(Vedabase)
Text
44
With
the insight that the greatest unhappiness consists of a
constant desire and that being free from expectations is of the
contrary, slept Pingalâ happily now that she had given up
to hanker for lovers.''
The
greatest unhappines for sure the desiring for, and the
greatest happiness the non-expecting; that way having shun
the hankering for lovers, Pingalâ slept
happy.'
(Vedabase)
*:
Rishyas'ringa, meaning 'deer-horn' to the deer that is
musically attracted, was the young son of the sage Mrigî,
intentionally brought up by his father in an atmosphere of
complete innocence. Mrigî Rishi thought that if his son
were never exposed to the sight of women he would always remain
a perfect brahmacârî. But by chance the
inhabitants of the neighboring kingdom, who were suffering from
a long-term drought, received divine advice that rain would
return to their kingdom only after the brâhmana
named Rishyas'ringa stepped foot in it. Therefore they sent
beautiful women to the hermitage of Mrigî to entice
Rishyas'ringa and bring him back with them. Since Rishyas'ringa
had never even heard about women, he easily fell for their trap
[quoted from pp 11.8:
18].