Canto 11
Canto 11
Chapter 8: What One Learns from Nature and the Story of Pingalâ
(1) The honorable brahmin said: 'Since there is sensual happiness, oh King, in both heaven and hell, and also feelings of unhappiness exist for all embodied beings [as their counterpart], an intelligent person should not desire such happiness [see B.G. 2: 14].
(2) He should eat, as passive as a python, what is acquired accidentally, whether it is much or little, tasteless or pure and delicious food [7.13: 37-38]. (3) When no food is coming he, just like a big python that eats whatever providence provides, should lie down and fast for many days [7.15: 15]. (4) Both physically and mentally being strong, he, even though endowed with senses, should stay free from desire and, resting [but] clear-minded, carry his body without engaging in action.
(5) A sage is pleasing, grave, unfathomable, unlimited, unsurpassable [in his knowing] and never disturbed, just like the calm waters of the ocean [see also B.G. 12: 15]. (6) Someone wise who accepts Nârâyana as the One Supreme, does not dry up or swell, just like the ocean with its rivers, whether he flourishes to his liking or is penniless [B.G. 2: 70].
(7) When someone who did not conquer his senses, sees a woman, he is tempted by that seductive illusory energy of the Lord and lands in darkness, just like a moth lands in the fire. (8) Upon seeing the by mâyâ produced clothing, golden ornaments and so on of the women, a person lacking in discrimination will, with his desire for sense-gratification, feel aroused by lusty desires and no doubt lose his spiritual bearings, just like a moth is destroyed [B.G. 2: 62-63].
(9) A sage has to practice the occupation of a honeybee by going door to door, without giving trouble, and only eat little bits of food, just enough to keep the body alive [5.5: 3, 7.2: 11-13, 7.12: 6. 7.14: 5, 7.15: 15 and B.G. 4: 21]. (10) Just like a honeybee obtains its nectar from small and large flowers, a well versed man must extract the [Vedic] essence from both the smallest and the largest scriptures [11.7: 23, B.G. 15: 15]. (11) With the belly as his container and the hand as his plate he should, not being a collector like a honeybee, accept food in charity and not keep it for the night or the next day. (12) A mendicant should not collect for the night or the following day, because he, just like a honeybee [collecting more and more], will lose himself thereby [in excess].
(13) A mendicant must not touch a girl, not even with his foot, nor one of wood, because he otherwise will be captured by the physical contact, just like an elephant in the grip of a she-elephant. (14) A man of intelligence should never try to get a woman, because he otherwise may find himself killed [because of a rival], the way an elephant will be destroyed by other elephants superior in strength.
(15) Riches that with great difficulty are accumulated by a greedy person who neither enjoys them himself nor shares them with others, are rather enjoyed by someone else who steals them away, just like the honey collector does upon discovering honey [see also 5.13: 10]. (16) The way a honey thief is the first one to enjoy the honey that was painstakingly collected, also the ascetic is 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].
(17) An ascetic moving through the forest should not listen to worldly songs; he should learn from the deer that was captured for being fooled by the hunter's call [see the bhajans]. (18) Taking pleasure in common dancing, musical entertainment and songs, Rishyas'ringa, the son of Mrigî ['deer'], was subdued by women, like he was a plaything [see *, 5.8 and 5.25: 11].
(19) The way a fish that follows its taste with no intelligence is hooked and finds its death, also a person, most harassed being fooled by what the tongue dictates, may against his better judgement waste his life. (20) Sages [even] who are of self-restraint quickly conquer the material senses, except however for the tongue, the desire of which increases with the fasting [see prasâdam prayer]. (21) A human being not in control of his tongue but in control of his other senses, is not of self-control. But, when someone has conquered his tongue, he has mastered them all [see also 8: 16 and B.G. 2: 59].
(22) In the city of Videha there used to be a prostitute called Pingalâ. Oh son of kings, learn now from me something I learned from her. (23) She one night as a prostitute stood outside her door showing off her beautiful figure to get a customer into her house. (24) Oh best among men, desiring money she looked at all the men passing in the street and thought: 'Oh this lover can pay the price, that one is wealthy enough.' (25-26) With them coming and going thus subsisting on selling her love, she thought: 'Maybe some guy carrying plenty will approach me for love and give me a bundle...' Giving thought to this vain hope, while standing in the doorway and spoiling her sleep, walking down the street and returning to the house, it became midnight. (27) As she sadly dropped her face in her desire for money, her anxiety started to give way to a supreme detachment that brought her happiness. (28) Please hear from me the song she sang after this disgust of her mind, a detachment that is like a sword to the ties of someone's hopes and desires. (29) Dear King, a person who has not developed detachment is not willing to give up his physical ties, just as a human being lacking in wisdom is not willing to give up his [claims of] ownership. (30) Pingalâ said: 'See how greatly illusioned I am! I must be out of my mind, making a fool of my self in my lust to desire useless pleasures from a lover. (31) Being ignorantly devoted to a most insignificant and unsatisfactory lust that only leads to illusion, grief, distress, misery and fear, I have refrained from the love of Him, the Eternal One bringing welfare, most dear and close to me. (32) Oh, uselessly subjecting my soul to torture, I engaged as a prostitute, the most reprehensible of all occupations! Desiring money and sexual pleasure, I sold my body to greedy, lusty, pitiable womanizers. (33) What other woman would devote herself [so] to this house with nine doors, full of stool and dripping urine, that is constructed with the bones of a spine, the ribs, hands and legs, and is covered by a skin, hair and nails [compare B.G. 5: 13 and 4.25-28]? (34) Among the residents of Videha I am the one as foolish of intelligence to desire, most unfaithful lusting, another man than Him who gives us the Soul, Acyuta. (35) When I pay the price of giving myself to Him, the well-wisher who is the one most dear, the Lord and Soul of all embodied beings, I will enjoy with Him, just like [the goddess] Ramâ. (36) How little happiness did the sensual pleasure give me and the men who pleased my senses! The enjoyment of having a man or [even the grace of] the gods has, being spread in time, all its beginning and its end. (37) I who so stubbornly went for pleasure, therefore with my disgust somehow must have pleased the Supreme One, Lord Vishnu, who brings the happiness I now experience! (38) Had I been unlucky, there would not have been this misery leading to disgust, this loathing that makes someone relinquish his bondage and find [real] peace [compare 1.8: 25]. (39) Having refrained from cherishing vain hope in my addiction to sensual pleasures, I now approach Him for shelter and accept devotedly the great help that He, the Original Lord, offers me. (40) Fully satisfied being convinced that I thus can handle whatever comes my way, I will succeed in living and enjoying just with Him, the Self of love and the Happiness that is certain. (41) When one has fallen in the well of a material existence, by sensual pleasures has been robbed of one's insight and is caught in the grip of the snake of Time, who else but the Original Lord, would deliver one's soul [see also 10.34]? (42) The moment a soul attentively sees the universe as being seized by the snake of Time, he, being sober, will detach from everything material and be fit to serve as his own protector.'
(43) The honorable brahmin said: 'Thus being determined to put an end to the desperation caused by her desire for lovers, she sat down on her bed, having found inner peace. (44) The greatest unhappiness results from [material] desires and the greatest happiness from the absence of them. Therewith putting an end to her hope for a lover, Pingalâ [finally] slept happily.'
Third revised edition, loaded April 21, 2022.
Previous Aadhar edition and Vedabase links:
The honorable brahmin said: 'Since there is sensual happiness, oh King, in both heaven and hell, and also feelings of unhappiness exist for all embodied beings [as their counterpart], an intelligent person should not desire such happiness [see B.G. 2: 14].
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]. (Vedabase)
He should eat, as passive as a python, what is acquired accidentally, whether it is much or little, tasteless or pure and delicious food [7.13: 37-38].
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]. (Vedabase)
When no food is coming he, just like a big python that eats whatever providence provides, should lie down and fast for many days [7.15: 15].
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]. (Vedabase)
Both physically and mentally being strong, he, even though endowed with senses, should stay free from desire and, resting [but] clear-minded, carry his body without engaging in action.
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. (Vedabase)
A sage is pleasing, grave, unfathomable, unlimited, unsurpassable [in his knowing] and never disturbed, just 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)
Someone wise who accepts Nârâyana as the One Supreme, does not dry up or swell, just like the ocean with its rivers, whether he flourishes to his liking or is penniless [B.G. 2: 70].
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]. (Vedabase)
When someone who did not conquer his senses, sees a woman, he is tempted by that seductive illusory energy of the Lord and lands in darkness, just like a moth lands in the fire.
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. (Vedabase)
Upon seeing the by mâyâ produced clothing, golden ornaments and so on of the women, a person lacking in discrimination will, with his desire for sense-gratification, feel aroused by lusty desires and no doubt lose his spiritual bearings, just like a moth is destroyed [B.G. 2: 62-63].
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]. (Vedabase)
A sage has to practice the occupation of a honeybee by going door to door, without giving trouble, and only eat little bits of food, just enough to keep the body alive [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, 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]. (Vedabase)
Just like a honeybee obtains its nectar from small and large flowers, a well versed man must extract the [Vedic] essence from both the smallest and the largest scriptures [11.7: 23, B.G. 15: 15].
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]. (Vedabase)
With the belly as his container and the hand as his plate he should, not being a collector like a honeybee, accept food in charity and not keep it for the night or the next day.
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. (Vedabase)
A mendicant should not collect for the night or the following day, because he, just like a honeybee [collecting more and more], will lose himself thereby [in excess].
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. (Vedabase)
A mendicant must not touch a girl, not even with his foot, nor one of wood, because he otherwise will be captured by the physical contact, just like an elephant in the grip of a she-elephant.
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. (Vedabase)
A man of intelligence should never try to get a woman, because he otherwise may find himself killed [because of a rival], the way an elephant will be destroyed by other elephants superior in strength.
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. (Vedabase)
Riches that with great difficulty are accumulated by a greedy person who neither enjoys them himself nor shares them with others, are rather enjoyed by someone else who steals them away, just like the honey collector does upon discovering honey [see also 5.13: 10].
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]. (Vedabase)
The way a honey thief is the first one to enjoy the honey that was painstakingly collected, also the ascetic is 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].
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]. (Vedabase)
An ascetic moving through the forest should not listen to worldly songs; he should learn from the deer that was captured for being fooled by the hunter's call [see the bhajans].
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]. (Vedabase)
Taking pleasure in common dancing, musical entertainment and songs, Rishyas'ringa, the son of Mrigî ['deer'], was subdued by women, like he was a plaything [see *, 5.8 and 5.25: 11].
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]. (Vedabase)
The way a fish that follows its taste with no intelligence is hooked and finds its death, also a person, most harassed being fooled by what the tongue dictates, may against his better judgement waste his life.
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. (Vedabase)
Sages [even] who are of self-restraint quickly conquer the material senses, except however for the tongue, the desire of which increases with the fasting [see prasâdam prayer].
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]. (Vedabase)
A human being not in control of his tongue but in control of his other senses, is not of self-control. But, when someone has conquered his tongue, he has mastered them all [see also 8: 16 and B.G. 2: 59].
As long as the tongue is not conquered can of a human being, despite 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]. (Vedabase)
In the city of Videha there used to be a prostitute called Pingalâ. Oh son of kings, learn now from me something I learned from her.
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. (Vedabase)
She one night as a prostitute stood outside her door showing off her beautiful figure to get a customer into her house.
She as a prostitute stood one night, to get a customer into her house, outside in the doorway to display her beautiful figure. (Vedabase)
Oh best among men, desiring money she looked at all the men passing in the street and thought: 'Oh this lover can pay the price, that one is wealthy enough.'
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. (Vedabase)
With them coming and going thus subsisting on selling her love, she thought: 'Maybe some guy carrying plenty will approach me for love and give me a bundle...' Giving thought to this vain hope, while standing in the doorway and spoiling her sleep, walking down the street and returning to the house, it became midnight.
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. (Vedabase)
As she sadly dropped her face in her desire for money, her anxiety started to give way to a supreme detachment that brought her happiness.
Morose in her desire for money dropping her face, awakened in her anxiety that moment a supreme detachment which brought her happiness. (Vedabase)
Please hear from me the song she sang after this disgust of her mind, a detachment that is like a sword to the ties of someone's hopes and desires.
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. (Vedabase)
Dear King, a person who has not developed detachment is not willing to give up his physical ties, just as a human being lacking in wisdom is not willing to give up his [claims of] ownership.
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. (Vedabase)
Pingalâ said: 'See how greatly illusioned I am! I must be out of my mind, making a fool of my self in my lust to desire useless pleasures from a lover.
Pingalâ said: 'See how illusioned I am! I must be out of my mind imagining all this in my lust with a fake lover. (Vedabase)
Being ignorantly devoted to a most insignificant and unsatisfactory lust that only leads to illusion, grief, distress, misery and fear, I have refrained from the love of Him, the Eternal One bringing welfare, most dear and close to me.
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. (Vedabase)
Oh, uselessly subjecting my soul to torture, I engaged as a prostitute, the most reprehensible of all occupations! Desiring money and sexual pleasure, I sold my body to greedy, lusty, pitiable womanizers.
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. (Vedabase)
What other woman would devote herself [so] to this house with nine doors, full of stool and dripping urine, that is constructed with the bones of a spine, the ribs, hands and legs, and is covered by a skin, hair and nails [compare B.G. 5: 13 and 4.25-28]?
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]? (Vedabase)
Among the residents of Videha I am the one as foolish of intelligence to desire, most unfaithful lusting, another man than Him who gives us the Soul, Acyuta.
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. (Vedabase)
When I pay the price of giving myself to Him, the well-wisher who is the one most dear, the Lord and Soul of all embodied beings, I will enjoy with Him, just like [the goddess] Ramâ.
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. (Vedabase)
How little happiness did the sensual pleasure give me and the men who pleased my senses! The enjoyment of having a man or [even the grace of] the gods has, being spread in time, all its beginning and its end.
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. (Vedabase)
I who so stubbornly went for pleasure, therefore with my disgust somehow must have pleased the Supreme One, Lord Vishnu, who brings the happiness I now experience!
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! (Vedabase)
Had I been unlucky, there would not have been this misery leading to disgust, this loathing that makes someone relinquish his bondage and find [real] peace [compare 1.8: 25].
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. (Vedabase)
Having refrained from cherishing vain hope in my addiction to sensual pleasures, I now approach Him for shelter and accept devotedly the great help that He, the Original Lord, offers me.
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. (Vedabase)
Fully satisfied being convinced that I thus can handle whatever comes my way, I will succeed in living and enjoying just with Him, the Self of love and the Happiness that is certain.
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. (Vedabase)
When one has fallen in the well of a material existence, by sensual pleasures has been robbed of one's insight and is caught in the grip of the snake of Time, who else but the Original Lord, would deliver one's soul [see also 10.34]?
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]? (Vedabase)
The moment a soul attentively sees the universe as being seized by the snake of Time, he, being sober, will detach from everything material and be fit to serve as his own protector.'
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.' (Vedabase)
The honorable brahmin said: 'Thus being determined to put an end to the desperation caused by her desire for lovers, she sat down on her bed, having found inner peace.
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. (Vedabase)
The greatest unhappiness results from [material] desires and the greatest happiness from the absence of them. Therewith putting an end to her hope for a lover, Pingalâ [finally] slept happily.'
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.' (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 was 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].
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