Adhyaya 8

Verse 1

श्रीब्राह्मण उवाच सुखमैन्द्रियकं राजन् स्वर्गे नरक एव च । देहिनां यद् यथा दु:खं तस्मान्नेच्छेत तद् बुध: ॥ १ ॥

The saintly brāhmaṇa said: O King, the embodied being naturally undergoes suffering, whether in heaven or in hell, according to his allotted share; likewise, happiness also comes even without being sought. Therefore one endowed with discrimination does not strive for such material happiness.

Verse 2

ग्रासं सुमृष्टं विरसं महान्तं स्तोकमेव वा । यद‍ृच्छयैवापतितं ग्रसेदाजगरोऽक्रिय: ॥ २ ॥

Following the example of the python, one should abandon material striving and accept for one’s maintenance whatever food comes of its own accord—delicious or tasteless, abundant or meager.

Verse 3

शयीताहानि भूरीणि निराहारोऽनुपक्रम: । यदि नोपनयेद् ग्रासो महाहिरिव दिष्टभुक् ॥ ३ ॥

If at some time food does not come, a saintly person should fast for many days without making endeavor. He should understand that by God’s arrangement he must fast; thus, like the python, he remains peaceful and patient.

Verse 4

ओज:सहोबलयुतं बिभ्रद् देहमकर्मकम् । शयानो वीतनिद्रश्च नेहेतेन्द्रियवानपि ॥ ४ ॥

A saintly person should remain peaceful and materially inactive, maintaining the body with little endeavor. Though endowed with full strength of senses, mind, and body, he does not act for worldly gain, but stays ever alert to his true spiritual welfare.

Verse 5

मुनि: प्रसन्नगम्भीरो दुर्विगाह्यो दुरत्यय: । अनन्तपारो ह्यक्षोभ्य: स्तिमितोद इवार्णव: ॥ ५ ॥

A saintly sage is cheerful and pleasing in outward conduct, yet inwardly grave and contemplative. Because his knowledge is immeasurable and unlimited, he is never disturbed; in every way he is like the tranquil waters of the unfathomable, unsurpassable ocean.

Verse 6

समृद्धकामोहीनो वा नारायणपरो मुनि: । नोत्सर्पेत न शुष्येत सरिद्भ‍िरिव सागर: ॥ ६ ॥

A muni devoted to Narayana, whether blessed with abundance or met with want, neither exults nor withers. Like the ocean, which does not swell in the rains nor dry in the summer though rivers surge and subside, he remains steady in prosperity and poverty alike.

Verse 7

द‍ृष्ट्वा स्त्रियं देवमायां तद्भ‍ावैरजितेन्द्रिय: । प्रलोभित: पतत्यन्धे तमस्यग्नौ पतङ्गवत् ॥ ७ ॥

One who has not conquered the senses becomes at once attracted on seeing a woman’s form, fashioned by the Supreme Lord’s illusory potency. Ensnared by her enticing words, coquettish smile, and sensuous movements, his mind is seized, and he falls blindly into the darkness of material existence, like a moth rushing madly into fire.

Verse 8

योषिद्धिरण्याभरणाम्बरादि- द्रव्येषु मायारचितेषु मूढ: । प्रलोभितात्मा ह्युपभोगबुद्ध्या पतङ्गवन्नश्यति नष्टद‍ृष्टि: ॥ ८ ॥

A foolish person, lacking true discernment, is at once inflamed on seeing a lustful woman adorned with golden ornaments, fine garments, and other embellishments fashioned by maya. Eager for sense enjoyment, he loses all intelligence and is destroyed, like a moth rushing into a blazing fire.

Verse 9

स्तोकं स्तोकं ग्रसेद् ग्रासं देहो वर्तेत यावता । गृहानहिंसन्नातिष्ठेद् वृत्तिं माधुकरीं मुनि: ॥ ९ ॥

A saintly mendicant should accept only as much food as sustains the body. Going from house to house, he should take a little from each family and live by the madhukarī way, like a honeybee.

Verse 10

अणुभ्यश्च महद्भ्यश्च शास्त्रेभ्य: कुशलो नर: । सर्वत: सारमादद्यात् पुष्पेभ्य इव षट्पद: ॥ १० ॥

Just as a honeybee draws nectar from every flower, great and small, an intelligent person should take the essence from all sacred scriptures.

Verse 11

सायन्तनं श्वस्तनं वा न सङ्गृह्णीत भिक्षितम् । पाणिपात्रोदरामत्रो मक्षिकेव न सङ्ग्रही ॥ ११ ॥

A saint should not think, “I will keep this for tonight” or “I will save that for tomorrow.” He should not store food gained by begging; his hands are his plate and his belly his only store, and he should not imitate the greedy bee that hoards honey.

Verse 12

सायन्तनं श्वस्तनं वा न सङ्गृह्णीत भिक्षुक: । मक्षिका इव सङ्गृह्णन् सह तेन विनश्यति ॥ १२ ॥

A saintly mendicant should not collect food even for later the same day or for the next day. If, like a honeybee, he hoards ever more tasty fare, what he has gathered will surely bring about his ruin.

Verse 13

पदापि युवतीं भिक्षुर्न स्पृशेद् दारवीमपि । स्पृशन् करीव बध्येत करिण्या अङ्गसङ्गत: ॥ १३ ॥

A mendicant saint should never touch a young woman; he should not even let his foot touch a wooden doll shaped like a woman. By bodily contact with a woman he becomes bound by māyā, just as an elephant is captured through his desire to touch the she-elephant’s body.

Verse 14

नाधिगच्छेत् स्त्रियं प्राज्ञ: कर्हिचिन्मृत्युमात्मन: । बलाधिकै: स हन्येत गजैरन्यैर्गजो यथा ॥ १४ ॥

A man of true discernment should never seek to exploit a woman’s beauty for the pleasure of the senses. As a bull elephant approaching a she-elephant is slain by other, stronger bulls, so one who pursues a woman’s company may at any moment be killed by her other lovers, mightier than he.

Verse 15

न देयं नोपभोग्यं च लुब्धैर्यद् दु:खसञ्चितम् । भुङ्क्ते तदपि तच्चान्यो मधुहेवार्थविन्मधु ॥ १५ ॥

The greedy labor in pain to amass wealth, yet they are not always allowed either to give it in charity or to enjoy it themselves. They are like bees that toil to make abundant honey, which a skilled man then steals to consume or sell; however carefully one hides and guards hard-earned riches, there are those expert at finding valuables and taking them away.

Verse 16

सुदु:खोपार्जितैर्वित्तैराशासानां गृहाशिष: । मधुहेवाग्रतो भुङ्क्ते यतिर्वै गृहमेधिनाम् ॥ १६ ॥

Householders, hoping for blessings and pleasures of home, painfully accumulate wealth; yet just as a hunter takes away the honey made by bees with great labor, so saintly mendicants—brahmacārīs and sannyāsīs—are entitled to receive and partake of the property that householders have gathered with such effort.

Verse 17

ग्राम्यगीतं न श‍ृणुयाद् यतिर्वनचर: क्व‍‍चित् । शिक्षेत हरिणाद् बद्धान्मृगयोर्गीतमोहितात् ॥ १७ ॥

A saintly renunciant dwelling in the forest should never listen to songs that inflame worldly enjoyment. Rather, he should learn from the deer, who, bewildered by the hunter’s sweet horn music, is captured and slain.

Verse 18

नृत्यवादित्रगीतानि जुषन् ग्राम्याणि योषिताम् । आसां क्रीडनको वश्य ऋष्यश‍ृङ्गो मृगीसुत: ॥ १८ ॥

Enchanted by the worldly singing, dancing, and music of beautiful women, even the great sage Ṛṣyaśṛṅga, born of a doe, became wholly subject to their control—like a tame pet.

Verse 19

जिह्वयातिप्रमाथिन्या जनो रसविमोहित: । मृत्युमृच्छत्यसद्बुद्धिर्मीनस्तु बडिशैर्यथा ॥ १९ ॥

Just as a fish, driven by craving for the tongue’s taste, is fatally caught on a fisherman’s hook, so the foolish person, deluded by the tongue’s most agitating urges, meets ruin.

Verse 20

इन्द्रियाणि जयन्त्याशु निराहारा मनीषिण: । वर्जयित्वा तु रसनं तन्निरन्नस्य वर्धते ॥ २० ॥

By fasting, the learned quickly subdue all the senses except the tongue, for in one who abstains from food the craving to gratify taste only increases.

Verse 21

तावज्जितेन्द्रियो न स्याद् विजितान्येन्द्रिय: पुमान् । न जयेद् रसनं यावज्जितं सर्वं जिते रसे ॥ २१ ॥

Even if one conquers the other senses, as long as the tongue is unconquered one cannot be called self-controlled; but when taste is conquered, everything is considered conquered.

Verse 22

पिङ्गला नाम वेश्यासीद् विदेहनगरे पुरा । तस्या मे शिक्षितं किञ्चिन्निबोध नृपनन्दन ॥ २२ ॥

O son of kings, long ago in the city of Videha there lived a courtesan named Piṅgalā. Now hear what I learned from that woman.

Verse 23

सा स्वैरिण्येकदा कान्तं सङ्केत उपनेष्यती । अभूत् काले बहिर्द्वारे बिभ्रती रूपमुत्तमम् ॥ २३ ॥

Once, that courtesan, wishing to bring a lover into her house, stood at night outside the doorway, displaying her most beautiful form.

Verse 24

मार्ग आगच्छतो वीक्ष्य पुरुषान् पुरुषर्षभ । तान् शुल्कदान् वित्तवत: कान्तान् मेनेऽर्थकामुकी ॥ २४ ॥

O best among men, the courtesan, burning with desire for money, stood at night upon the road and watched the men who passed by, thinking, “This one is surely wealthy; he will pay the fee and will delight in my company.”

Verse 25

आगतेष्वपयातेषु सा सङ्केतोपजीविनी । अप्यन्यो वित्तवान् कोऽपि मामुपैष्यति भूरिद: ॥ २५ ॥ एवं दुराशया ध्वस्तनिद्रा द्वार्यवलम्बती । निर्गच्छन्ती प्रविशती निशीथं समपद्यत ॥ २६ ॥

As men came and went, Piṅgalā—who lived by such trysts—kept thinking, “Perhaps another wealthy man will come to me and give abundantly.” Thus, by vain hope, sleep was shattered; leaning in the doorway, she would sometimes step out to the street and sometimes return within, until at last the midnight hour arrived.

Verse 26

आगतेष्वपयातेषु सा सङ्केतोपजीविनी । अप्यन्यो वित्तवान् कोऽपि मामुपैष्यति भूरिद: ॥ २५ ॥ एवं दुराशया ध्वस्तनिद्रा द्वार्यवलम्बती । निर्गच्छन्ती प्रविशती निशीथं समपद्यत ॥ २६ ॥

As men came and went, Piṅgalā—who lived by such trysts—kept thinking, “Perhaps another wealthy man will come to me and give abundantly.” Thus, by vain hope, sleep was shattered; leaning in the doorway, she would sometimes step out to the street and sometimes return within, until at last the midnight hour arrived.

Verse 27

तस्या वित्ताशया शुष्यद्वक्त्राया दीनचेतस: । निर्वेद: परमो जज्ञे चिन्ताहेतु: सुखावह: ॥ २७ ॥

As her craving for wealth wore on, her face grew dry and her heart dejected. Yet from that very anxiety for money there arose within her the highest detachment (nirveda), and with it happiness awakened in her mind.

Verse 28

तस्या निर्विण्णचित्ताया गीतं श‍ृणु यथा मम । निर्वेद आशापाशानां पुरुषस्य यथा ह्यसि: ॥ २८ ॥

Her heart had grown weary of material life; now hear from me the song she sang. Detachment (nirveda) is like a sword for the human being, cutting to pieces the binding net of hopes and desires.

Verse 29

न ह्यङ्गाजातनिर्वेदो देहबन्धं जिहासति । यथा विज्ञानरहितो मनुजो ममतां नृप ॥ २९ ॥

O King, just as a man bereft of spiritual knowledge never wishes to abandon his false sense of ownership over many material things, so one who has not awakened detachment never desires to give up the bondage of the material body.

Verse 30

पिङ्गलोवाच अहो मे मोहविततिं पश्यताविजितात्मन: । या कान्तादसत: कामं कामये येन बालिशा ॥ ३० ॥

Piṅgalā said: Behold how vast my delusion is! Unable to control my mind, like a fool I crave lustful pleasure from an insignificant man.

Verse 31

सन्तं समीपे रमणं रतिप्रदं वित्तप्रदं नित्यमिमं विहाय । अकामदं दु:खभयाधिशोक- मोहप्रदं तुच्छमहं भजेऽज्ञा ॥ ३१ ॥

How foolish I am! I neglected the Lord of the universe—ever near within my heart, most dear, bestower of true love, happiness, and prosperity—and instead, in ignorance, served insignificant men who can never fulfill my real desires and who bring only misery, fear, anxiety, lamentation, and illusion.

Verse 32

अहो मयात्मा परितापितो वृथा साङ्केत्यवृत्त्यातिविगर्ह्यवार्तया । स्त्रैणान्नराद् यार्थतृषोऽनुशोच्यात् क्रीतेन वित्तं रतिमात्मनेच्छती ॥ ३२ ॥

Alas, I have uselessly tormented my own soul! By the most contemptible trade of prostitution, I sold my body to lusty, greedy men, hoping for money and sensual pleasure; now I repent.

Verse 33

यदस्थिभिर्निर्मितवंशवंश्य- स्थूणं त्वचा रोमनखै: पिनद्धम् । क्षरन्नवद्वारमगारमेतद् विण्मूत्रपूर्णं मदुपैति कान्या ॥ ३३ ॥

This material body is like a house in which the soul resides: the spine, ribs, arms and legs are its beams and pillars, bound with skin, hair and nails. Through its nine doors foul substances constantly flow, and within it is filled with stool and urine. Besides me, what woman would be so foolish as to devote herself to this contrivance, thinking to find love and pleasure there?

Verse 34

विदेहानां पुरे ह्यस्मिन्नहमेकैव मूढधी: । यान्यमिच्छन्त्यसत्यस्मादात्मदात् काममच्युतात् ॥ ३४ ॥

Surely in this city of Videha I alone was utterly foolish. Neglecting Bhagavān Acyuta, who bestows everything—even our original spiritual form—I instead desired sense pleasure with many men.

Verse 35

सुहृत् प्रेष्ठतमो नाथ आत्मा चायं शरीरिणाम् । तं विक्रीयात्मनैवाहं रमेऽनेन यथा रमा ॥ ३५ ॥

The Supreme Personality of Godhead is the dearest friend and Lord of all beings, the Paramātmā seated in everyone’s heart. Therefore I will now pay the price of complete surrender; thus obtaining the Lord, I shall rejoice with Him just as Lakṣmīdevī does.

Verse 36

कियत् प्रियं ते व्यभजन् कामा ये कामदा नरा: । आद्यन्तवन्तो भार्याया देवा वा कालविद्रुता: ॥ ३६ ॥

Men may grant women sense gratification, but all such men—and even the demigods in heaven—have a beginning and an end, and time drags them away. How much real happiness could such fleeting beings ever give their wives?

Verse 37

नूनं मे भगवान् प्रीतो विष्णु: केनापि कर्मणा । निर्वेदोऽयं दुराशाया यन्मे जात: सुखावह: ॥ ३७ ॥

Surely, by some deed, Bhagavān Viṣṇu has become pleased with me. Though I stubbornly hoped to enjoy the material world, detachment has somehow arisen in my heart, and it is bringing me happiness.

Verse 38

मैवं स्युर्मन्दभाग्याया: क्लेशा निर्वेदहेतव: । येनानुबन्धं निर्हृत्य पुरुष: शममृच्छति ॥ ३८ ॥

Do not think that only the unfortunate meet sufferings that give rise to detachment. Even pain that cuts the bonds of attachment and brings one to peace is mercy. From my great suffering, detachment awakened in my heart—so how could I be unlucky? This is the Lord’s grace; somehow He is pleased with me.

Verse 39

तेनोपकृतमादाय शिरसा ग्राम्यसङ्गता: । त्यक्त्वा दुराशा: शरणं व्रजामि तमधीश्वरम् ॥ ३९ ॥

With devotion I accept the great grace the Lord has bestowed upon me, honoring it upon my head. Abandoning the sinful hopes for ordinary sense pleasure, I now take shelter of Him—the Supreme Lord, the Supreme Personality of Godhead.

Verse 40

सन्तुष्टा श्रद्दधत्येतद्यथालाभेन जीवती । विहराम्यमुनैवाहमात्मना रमणेन वै ॥ ४० ॥

I am now fully satisfied, with firm faith in the Lord’s mercy. Therefore I shall sustain myself by whatever comes of its own accord. I will delight in life with the Lord alone, for He is the true source of love and happiness.

Verse 41

संसारकूपे पतितं विषयैर्मुषितेक्षणम् । ग्रस्तं कालाहिनात्मानं कोऽन्यस्त्रातुमधीश्वर: ॥ ४१ ॥

The living being’s intelligence is stolen by pursuits of sense gratification, and thus he falls into the dark well of material existence. There he is seized by the deadly serpent of time. Who but the Supreme Lord, the Supreme Personality of Godhead, can save the poor soul from such a hopeless condition?

Verse 42

आत्मैव ह्यात्मनो गोप्ता निर्विद्येत यदाखिलात् । अप्रमत्त इदं पश्येद् ग्रस्तं कालाहिना जगत् ॥ ४२ ॥

When the living being sees that the entire universe is seized by the serpent of time, he becomes sober and alert and detaches from all sense gratification. In that condition, he is qualified to be his own protector.

Verse 43

श्रीब्राह्मण उवाच एवं व्यवसितमतिर्दुराशां कान्ततर्षजाम् । छित्त्वोपशममास्थाय शय्यामुपविवेश सा ॥ ४३ ॥

The avadhūta said: Thus resolved in mind, Piṅgalā cut off her sinful desires to seek sexual pleasure with lovers and became established in perfect peace. Then she sat down upon her bed.

Verse 44

आशा हि परमं दु:खं नैराश्यं परमं सुखम् । यथा सञ्छिद्य कान्ताशां सुखं सुष्वाप पिङ्गला ॥ ४४ ॥

Material desire is the greatest misery, and freedom from desire (detachment) is the greatest happiness. Thus Piṅgalā cut off her longing for so‑called lovers and, in joy, fell asleep.