ब्राह्मण उवाच ।
सुखमैन्द्रियकं राजन् स्वर्गे नरक एव च ।
देहिनां यद्यथा दुःखं तस्मान्नेच्छेत तद्बुधः ॥ १॥
ग्रासं सुमृष्टं विरसं महान्तं स्तोकमेव वा ।
यदृच्छयैवापतितं ग्रसेदाजगरोऽक्रियः ॥ २॥
शयीताहानि भूरीणि निराहारोऽनुपक्रमः ।
यदि नोपनमेद्ग्रासो महाहिरिव दिष्टभुक् ॥ ३॥
ओजः सहो बलयुतं बिभ्रद्देहमकर्मकम् ।
शयानो वीतनिद्रश्च नेहेतेन्द्रियवानपि ॥ ४॥
मुनिः प्रसन्नगम्भीरो दुर्विगाह्यो दुरत्ययः ।
अनन्तपारो ह्यक्षोभ्यः स्तिमितोद इवार्णवः ॥ ५॥
समृद्धकामो हीनो वा नारायणपरो मुनिः ।
नोत्सर्पेत न शुष्येत सरिद्भिरिव सागरः ॥ ६॥
दृष्ट्वा स्त्रियं देवमायां तद्भावैरजितेन्द्रियः ।
प्रलोभितः पतत्यन्धे तमस्यग्नौ पतङ्गवत् ॥ ७॥
योषिद्धिरण्याभरणाम्बरादि-
द्रव्येषु मायारचितेषु मूढः ।
प्रलोभितात्मा ह्युपभोगबुद्ध्या
पतङ्गवन्नश्यति नष्टदृष्टिः ॥ ८॥
स्तोकं स्तोकं ग्रसेद्ग्रासं देहो वर्तेत यावता ।
गृहानहिंसन्नातिष्ठेद्वृत्तिं माधुकरीं मुनिः ॥ ९॥
अणुभ्यश्च महद्भ्यश्च शास्त्रेभ्यः कुशलो नरः ।
सर्वतः सारमादद्यात्पुष्पेभ्य इव षट्पदः ॥ १०॥
सायन्तनं श्वस्तनं वा न सङ्गृह्णीत भिक्षितम् ।
पाणिपात्रोदरामत्रो मक्षिकेव न सङ्ग्रही ॥ ११॥
सायन्तनं श्वस्तनं वा न सङ्गृह्णीत भिक्षुकः ।
मक्षिका इव सङ्गृह्णन् सह तेन विनश्यति ॥ १२॥
पदापि युवतीं भिक्षुर्न स्पृशेद्दारवीमपि ।
स्पृशन् करीव बध्येत करिण्या अङ्गसङ्गतः ॥ १३॥
नाधिगच्छेत्स्त्रियं प्राज्ञः कर्हिचिन्मृत्युमात्मनः ।
बलाधिकैः स हन्येत गजैरन्यैर्गजो यथा ॥ १४॥
न देयं नोपभोग्यं च लुब्धैर्यद्दुःखसञ्चितम् ।
भुङ्क्ते तदपि तच्चान्यो मधुहेवार्थविन्मधु ॥ १५॥
सुदुःखोपार्जितैर्वित्तैराशासानां गृहाशिषः ।
मधुहेवाग्रतो भुङ्क्ते यतिर्वै गृहमेधिनाम् ॥ १६॥
ग्राम्यगीतं न शृणुयाद्यतिर्वनचरः क्वचित् ।
शिक्षेत हरिणाद्बद्धान्मृगयोर्गीतमोहितात् ॥ १७॥
नृत्यवादित्रगीतानि जुषन् ग्राम्याणि योषिताम् ।
आसां क्रीडनको वश्य ऋष्यशृङ्गो मृगीसुतः ॥ १८॥
जिह्वयातिप्रमाथिन्या जनो रसविमोहितः ।
मृत्युमृच्छत्यसद्बुद्धिर्मीनस्तु बडिशैर्यथा ॥ १९॥
इन्द्रियाणि जयन्त्याशु निराहारा मनीषिणः ।
वर्जयित्वा तु रसनं तन्निरन्नस्य वर्धते ॥ २०॥
तावज्जितेन्द्रियो न स्याद्विजितान्येन्द्रियः पुमान् ।
न जयेद्रसनं यावज्जितं सर्वं जिते रसे ॥ २१॥
पिङ्गला नाम वेश्याऽऽसीद्विदेहनगरे पुरा ।
तस्या मे शिक्षितं किञ्चिन्निबोध नृपनन्दन ॥ २२॥
सा स्वैरिण्येकदा कान्तं सङ्केत उपनेष्यती ।
अभूत्काले बहिर्द्वारि बिभ्रती रूपमुत्तमम् ॥ २३॥
मार्ग आगच्छतो वीक्ष्य पुरुषान् पुरुषर्षभ ।
तान् शुल्कदान् वित्तवतः कान्तान् मेनेऽर्थकामुका ॥ २४॥
आगतेष्वपयातेषु सा सङ्केतोपजीविनी ।
अप्यन्यो वित्तवान् कोऽपि मामुपैष्यति भूरिदः ॥ २५॥
एवं दुराशया ध्वस्तनिद्रा द्वार्यवलम्बती ।
निर्गच्छन्ती प्रविशती निशीथं समपद्यत ॥ २६॥
तस्या वित्ताशया शुष्यद्वक्त्राया दीनचेतसः ।
निर्वेदः परमो जज्ञे चिन्ताहेतुः सुखावहः ॥ २७॥
तस्या निर्विण्णचित्ताया गीतं शृणु यथा मम ।
निर्वेद आशापाशानां पुरुषस्य यथा ह्यसिः ॥ २८॥
न ह्यङ्गाजातनिर्वेदो देहबन्धं जिहासति ।
यथा विज्ञानरहितो मनुजो ममतां नृप ॥ २९॥
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The Brāhmaṇa said : O king ! pleasure and pain which come through the senses are experienced in heaven as well as in hell by embodied beings; therefore a wise man should not seek them. (1)
Like a python one should eat food, obtained without effort, whether it be more or less and sweet or bitter. (2)
If no food reaches one, (then) like the python let one go without it and make no effort to obtain it. Let one sleep for many days patiently believing that it is Fate which provides food. (3)
Bearing one's body actionless even when one is strong of body, mind and senses, and lying down, though sleepless, one should do nothing, though having the strength to exercise senses. (4)
An ascetic should be quiet and grave like the calm deep sea. He should be inscrutable, dominated by none and unaffected by time and space and unperturbed by likes and dislikes. (5)
An ascetic devoted to the Lord, whether he has or has not the desired objects, should feel neither elated nor depressed just as the ocean does not swell when rivers flow into it nor dries up when they do not. (6)
When the man who has no control over his senses sees the Māyā of the Lord in the shape of a woman, he is allured by her gestures and falls into the darkness of hell just as a moth falls into fire. (7)
The ignorant man allured by the gold ornaments, clothes etc., of a woman for the sake of enjoyment of these objects, which are the creation of the Lord's Māyā, loses his discrimination and is destroyed like a moth. (8)
An ascetic should take food in small quantities (from householders), without giving them any trouble, and barely enough to maintain his body, and thus adopt the course of the black bee. (9)
Like the bee collecting honey from (many) flowers a discriminating person should gather the essence from all scriptures, great or small. (10)
He should not keep in store for the evening or the following day the food collected by begging; his hands (alone) should be the vessel and belly, the receptacle for food. He should not be a hoarder like the bee. (11)
A mendicant should keep nothing in store, either for the evening or the day following; he who does it perishes like a bee with that collection. (12)
A begging ascetic should not touch even with his foot even the wooden figure of a youthful woman; if he touched it, he would be chained like the elephant brought in contact with a she-elephant. (13)
A wise man should never seek a woman, who is his death (as it were); (for) he might be killed by other more powerful persons (after her) just as an elephant is killed by stronger tuskers. (14)
Riches amassed with great pains by misers are neither enjoyed by them nor gifted away; they are enjoyed by some other person, who like the honey-gatherer discovers the hoard (and appropriates it). (15)
Like the honey-gatherer, the ascetic really first enjoys the riches of householders who have amassed them with great pains and with a view to enjoying them. (16)
An ascetic, living in a forest, should never hear vulgar songs. He should take this lesson from the deer, which attracted by the music of the hunter gets snared. (17)
Enjoying the vulgar dance, instrumental music and songs of women, Ṛṣyaśṛnga, born of a deer, became a plaything in the hands of women. (18)
Enraptured by love of taste, a foolish person, through his uncontrollable tongue, is destroyed like the fish by the hooks. (19)
Through fasting wise men can soon control their senses, except the tongue which becomes more powerful in the case of a fasting person. (20)
One may have subdued all other senses; but, unless one conquers the sense of taste, one cannot be said to have gained self-control; all senses get subdued when the sense of taste is conquered. (21)
Now hear O prince, what I learnt from Piṅgalā, a courtesan, who at one time lived in the city of Videha (Mithilā). (22)
One day that courtesan decorated her person at night and in order to take her paramour in the pleasure-house she sat just outside the house at the door. (23)
O the best of men, on seeing the passers-by she, desirous of money, took them as rich men seeking pleasure on payment of money. (24)
Seeing the passers-by gone, she, who lived upon her solicitations, began to indulge in the hope that some other rich man would come and give her plentiful money. (25)
Waiting at the door thus frustrated, and having lost her sleep, she kept going inside and outside the house till it was midnight. (26)
Her mouth was parched and she felt dejected through hope for earning money; but ultimately the sense of frustration leading to happiness dawned on her through thinking as mentioned below. (27)
Now duly hear from me the song she sang in her utter disappointment; because for people dispassion is like a sword to cut asunder the noose of hope. (28)
For no person, O King, who has not acquired this feeling of disgust for the world would snap the bodily ties any more than he who is devoid of discretion could give up the sense of my-ness. (29) (1-29)
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पिङ्गलोवाच ।
अहो मे मोहविततिं पश्यताविजितात्मनः ।
या कान्तादसतः कामं कामये येन बालिशा ॥ ३०॥
सन्तं समीपे रमणं रतिप्रदं
वित्तप्रदं नित्यमिमं विहाय ।
अकामदं दुःखभयाधिशोक-
मोहप्रदं तुच्छमहं भजेऽज्ञा ॥ ३१॥
अहो मयाऽऽत्मा परितापितो वृथा
साङ्केत्यवृत्त्यातिविगर्ह्यवार्तया ।
स्त्रैणान्नराद्यार्थतृषोऽनुशोच्यात्
क्रीतेन वित्तं रतिमात्मनेच्छती ॥ ३२॥
यदस्थिभिर्निर्मितवंशवंश्य-
स्थूणं त्वचा रोमनखैः पिनद्धम् ।
क्षरन्नवद्वारमगारमेत-
द्विण्मूत्रपूर्णं मदुपैति कान्या ॥ ३३॥
विदेहानां पुरे ह्यस्मिन्नहमेकैव मूढधीः ।
यान्यमिच्छन्त्यसत्यस्मादात्मदात्काममच्युतात् ॥ ३४॥
सुहृत्प्रेष्ठतमो नाथ आत्मा चायं शरीरिणाम् ।
तं विक्रीयात्मनैवाहं रमेऽनेन यथा रमा ॥ ३५॥
कियत्प्रियं ते व्यभजन् कामा ये कामदा नराः ।
आद्यन्तवन्तो भार्याया देवा वा कालविद्रुताः ॥ ३६॥
नूनं मे भगवान् प्रीतो विष्णुः केनापि कर्मणा ।
निर्वेदोऽयं दुराशाया यन्मे जातः सुखावहः ॥ ३७॥
मैवं स्युर्मन्दभाग्यायाः क्लेशा निर्वेदहेतवः ।
येनानुबन्धं निर्हृत्य पुरुषः शममृच्छति ॥ ३८॥
तेनोपकृतमादाय शिरसा ग्राम्यसङ्गताः ।
त्यक्त्वा दुराशाः शरणं व्रजामि तमधीश्वरम् ॥ ३९॥
सन्तुष्टा श्रद्दधत्येतद्यथा लाभेन जीवती ।
विहराम्यमुनैवाहमात्मना रमणेन वै ॥ ४०॥
संसारकूपे पतितं विषयैर्मुषितेक्षणम् ।
ग्रस्तं कालाहिनाऽऽत्मानं कोऽन्यस्त्रातुमधीश्वरः ॥ ४१॥
आत्मैव ह्यात्मनो गोप्ता निर्विद्येत यदाखिलात् ।
अप्रमत्त इदं पश्येद्ग्रस्तं कालाहिना जगत् ॥ ४२॥
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Pingalā said : Alas ! how senseless and of uncontrolled mind am I ! Behold the extent of my foolishness; ignorant as I am, I have expected the fulfilment of my desire from a trifling mean paramour ! (30)
Forsaking (the adoration of) the eternal and real Lord, who resides in the heart and gives joy and wealth forever, fondly have I sought a poor man who cannot satisfy my desires and who only gives grief, fear, worry, sorrow and infatuation. (31)
Lo ! how uselessly have I afflicted my soul by leading the life of a courtesan and living by such a highly reproachful profession; I expected wealth and satisfaction from a lustful, greedy and lamentable person through my body sold to him ! (32)
What female other than myself would find enjoyment through a (paramour's) body, which is like a house of which the framework is of bones, covered with skin, hair and nails, which is full of urine and excreta and has nine doors through which constantly flows foul matter ? (33)
Among the (wise) citizens of Mithilā I am the only foolish and wicked person in that I expect satisfaction from anybody else than the immortal Lord, who bestows his own Self. (34)
He is the friend, most beloved Lord and Self of all embodied beings; to Him shall I offer myself as a price and find enjoyment in Him like Lakṣmi, who sports with Him. (35)
To what extent have mortal men and even celestials, subject to the ravages of Time, been able to give satisfying pleasure or enjoyment to their wives ? (36)
Forsooth, Lord Viṣṇu has been pleased with me for some action of mine, as in my heart, full of vicious hope, the feeling of disgust for the world has been engendered, which will lead to happiness. (37)
Had I been unfortunate, I would not have met with miseries which have produced the feeling of disgust for the world. It is this despondency through which man attains peace by snapping the fetters of home etc. (38)
Placing on my head the benefit rendered by Him and forsaking vicious hopes of sense-enjoyments, I shall seek refuge with the said Lord. (39)
Feeling contented with whatever I get and living upon it, and trusting the Lord, who is my own Self, I shall now sport with Him as my husband. (40)
My soul is fallen in the well of worldliness, the senses have deprived me of discrimination, and I stand devoured by the serpent of Time. Who else but the Lord can save me? (41)
When one carefully sees the world devoured by the serpent of Time and feels disgusted with worldly objects, one realizes the fact that one's Self is the only protector. (42) (30-42)
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ब्राह्मण उवाच ।
एवं व्यवसितमतिर्दुराशां कान्ततर्षजाम् ।
छित्त्वोपशममास्थाय शय्यामुपविवेश सा ॥ ४३॥
आशा हि परमं दुःखं नैराश्यं परमं सुखम् ।
यथा सञ्छिद्य कान्ताशां सुखं सुष्वाप पिङ्गला ॥ ४४॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां एकादशस्कन्धे अष्टमोऽध्यायः ॥ ८॥
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The Brāhmaṇa said : Thus determined, she abandoned the vicious hope born of lust and, resorting to peace, she (quietly) sought her bed. (43)
Hope is the greatest misery and the absence of it is the greatest joy; for Piṅgalā, getting rid of the hope to get a paramour, enjoyed a peaceful sleep. (44)
Thus ends the eighth discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (43-44)
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