> > S'rîmad Bhâgavatam - Canto 11
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > ******

> > Canto 11: 'General History'

> > ******

> > Chapter Eight: The Story of Pingalâ

> > ******

> > TEXT 1

> > s'rî-brâhmana uvâca

> > sukham aindriyakam râjan

> > svarge naraka eva ca

> > dehinâm yad yathâ duhkham

> > tasmân neccheta tad-budhah

> > s'rî-brâhmanah uvâca - the saintly brâhmana said; sukham - happiness; aindriyakam - generated from the material senses; râjan - O King; svarge - in material heaven; narake - in hell; eva - certainly; ca - also; dehinâm - of the embodied living beings; yat - since; yathâ - just as; duhkham - unhappiness; tasmât - therefore; na - not; iccheta - should desire; tat - that; budhah - one who knows.

> > TRANSLATION

> > The saintly brâhmana said - O King, the embodied living entity automatically experiences unhappiness in heaven or hell. Similarly, happiness will also be experienced, even without one's seeking it. Therefore a person of intelligent discrimination does not make any endeavor to obtain such material happiness.

> > ******

> > TEXT 2

> > grâsam su-mristham virasam

> > mahântam stokam eva vâ

> > yadricchayaivâpatitam

> > grased âjagaro 'kriyah

> > grâsam - food; su-mristham - clean and delicious; virasam - tasteless; mahântam - a large quantity; stokam - a small quantity; eva - certainly; vâ - either; yadricchayâ - without personal endeavor; eva - indeed; âpatitam - obtained; graset - one should eat; âjagarah - like the python; akriyah - remaining neutral without endeavor.

> > TRANSLATION

> > Following the example of the python, one should give up material endeavors and accept for one's maintenance food that comes of its own accord, whether such food be delicious or tasteless, ample or meager.

> > ******

> > TEXT 3

> > s'ayîtâhâni bhûrîni

> > nirâhâro 'nupakramah

> > yadi nopanayed grâso

> > mahâhir iva distha-bhuk

> > s'ayîta - he should remain peacefully; ahâni - days; bhûrîni - for many; nirâhârah - fasting; anupakramah - without endeavor; yadi - if; na upanayet - does not come; grâsah - food; mahâ-ahih - the great python; iva - like; distha - whatever is provided by providence; bhuk - eating.

> > TRANSLATION

> > If at any time food does not come, then a saintly person should fast for many days without making endeavor. He should understand that by God's arrangement he must fast. Thus, following the example of the python, he should remain peaceful and patient.

> > ******

> > TEXT 4

> > ojah-saho-bala-yutam

> > bibhrad deham akarmakam

> > s'ayâno vîta-nidras' ca

> > nehetendriyavân api

> > ojah - sensual strength; sahah - mental strength; bala - physical strength; yutam - endowed with; bibhrat - maintaining; deham - the body; akarmakam - without endeavor; s'ayânah - remaining peacefully; vîta - freed; nidrah - from nescience; ca - and; na - not; îheta - should endeavor; indriya-vân - possessing full bodily, mental and sensual strength; api - even though.

> > TRANSLATION

> > A saintly person should remain peaceful and materially inactive, maintaining his body without much endeavor. Even though possessed of full sensual, mental and physical strength, a saintly person should not become active for material gain but rather should always remain alert to his actual self-interest.

> > ******

> > TEXT 5

> > munih prasanna-gambhîro

> > durvigâhyo duratyayah

> > ananta-pâro hy akshobhyah

> > stimitoda ivârnavah

> > munih - a saintly sage; prasanna - pleasing; gambhîrah - very grave; durvigâhyah - unfathomable; duratyayah - unsurpassable; ananta-pârah - unlimited; hi - certainly; akshobhyah - not to be disturbed; stimita - calm; udah - water; iva - like; arnavah - the ocean.

> > TRANSLATION

> > A saintly sage is happy and pleasing in his external behavior, whereas internally he is most grave and thoughtful. Because his knowledge is immeasurable and unlimited he is never disturbed, and thus in all respects he is like the tranquil waters of the unfathomable and unsurpassable ocean.

> > ******

> > TEXT 6

> > samriddha-kâmo hîno vâ

> > nârâyana-paro munih

> > notsarpeta na s'ushyeta

> > saridbhir iva sâgarah

> > samriddha - flourishing; kâmah - material opulence; hînah - destitute; vâ - or; nârâyana - the Supreme Personality of Godhead; parah - accepting as supreme; munih - a saintly devotee; na - does not; utsarpeta - swell up; na - does not; s'ushyeta - dry up; saridbhih - by the rivers; iva - like; sâgarah - the ocean.

> > TRANSLATION

> > During the rainy season the swollen rivers rush into the ocean, and during the dry summer the rivers, now shallow, severely reduce their supply of water; yet the ocean does not swell up during the rainy season, nor does it dry up in the hot summer. In the same way, a saintly devotee who has accepted the Supreme Personality of Godhead as the goal of his life sometimes will receive by providence great material opulence, and sometimes he will find himself materially destitute. However, such a devotee of the Lord does not rejoice in a flourishing condition, nor is he morose when poverty-stricken.

> > ******

> > TEXT 7

> > dristhvâ striyam deva-mâyâm

> > tad-bhâvair ajitendriyah

> > pralobhitah pataty andhe

> > tamasy agnau patanga-vat

> > dristhvâ - seeing; striyam - a woman; deva-mâyâm - whose form is created by the illusory energy of the Lord; tat-bhâvaih - by the alluring seductive activities of the woman; ajita - one who has not controlled; indriyah - his senses; pralobhitah - enticed; patati - falls down; andhe - into the blindness of ignorance; tamasi - into the darkness of hell; agnau - in the fire; patanga-vat - just like the moth.

> > TRANSLATION

> > One who has failed to control his senses immediately feels attraction upon seeing a woman's form, which is created by the illusory energy of the Supreme Lord. Indeed, when the woman speaks with enticing words, smiles coquettishly and moves her body sensuously, his mind is immediately captured, and thus he falls blindly into the darkness of material existence, just as the moth maddened by the fire rushes blindly into its flames.

> > ******

> > TEXT 8

> > yoshid-dhiranyâbharanâmbarâdi-

> > dravyeshu mâyâ-raciteshu mûdhah

> > pralobhitâtmâ hy upabhoga-buddhyâ

> > patanga-van nas'yati nastha-dristhih

> > yoshit - of women; hiranya - golden; âbharana - ornaments; ambara - clothing; âdi - and so on; dravyeshu - upon seeing such things; mâyâ - by the illusory energy of the Lord; raciteshu - manufactured; mûdhah - a fool with no discrimination; pralobhita - aroused by lusty desires; âtmâ - such a person; hi - certainly; upabhoga - for sense gratification; buddhyâ - with the desire; patanga-vat - like the moth; nas'yati - is destroyed; nastha - is ruined; dristhih - whose intelligence.

> > TRANSLATION

> > A foolish person with no intelligent discrimination is immediately aroused at the sight of a lusty woman beautifully decorated with golden ornaments, fine clothing and other cosmetic features. Being eager for sense gratification, such a fool loses all intelligence and is destroyed just like the moth who rushes into the blazing fire.

> > ******

> > TEXT 9

> > stokam stokam grased grâsam

> > deho varteta yâvatâ

> > grihân ahimsann âtisthhed

> > vrittim mâdhukarîm munih

> > stokam stokam - always, a little bit; graset - one should eat; grâsam - food; dehah - the material body; varteta - that it may live; yâvatâ - with that much; grihân - the householders; ahimsan - not harassing; âtisthhet - one should practice; vrittim - the occupation; mâdhu-karîm - of the honeybee; munih - a saintly person.

> > TRANSLATION

> > A saintly person should accept only enough food to keep his body and soul together. He should go from door to door accepting just a little bit of food from each family. Thus he should practice the occupation of the honeybee.

> > ******

> > TEXT 10

> > anubhyas' ca mahadbhyas' ca

> > s'âstrebhyah kus'alo narah

> > sarvatah sâram âdadyât

> > pushpebhya iva shathpadah

> > anubhyah - from the smallest; ca - and; mahadbhyah - from the greatest; ca - also; s'âstrebhyah - from religious scriptures; kus'alah - intelligent; narah - a man; sarvatah - from all; sâram - the essence; âdadyât - should take; pushpebhyah - from the flowers; iva - like; shathpadah - the honeybee.

> > TRANSLATION

> > Just as the honeybee takes nectar from all flowers, big and small, an intelligent human being should take the essence from all religious scriptures.

> > ******

> > SB 11.8.11

> > TEXT 11

> > sâyantanam s'vastanam vâ

> > na sangrihnîta bhikshitam

> > pâni-pâtrodarâmatro

> > makshikeva na sangrahî

> > sâyantanam - meant for the night; s'vastanam - meant for tomorrow; vâ - either; na - not; sangrihnîta - should accept; bhikshitam - food in charity; pâni - with the hand; pâtra - as one's plate; udara - with the belly; amatrah - as the storage container; makshikâ - the bee; iva - like; na - not; sangrahî - a collector.

> > TRANSLATION

> > A saintly person should not think, 'This food I will keep to eat tonight and this other food I can save for tomorrow.' In other words, a saintly person should not store foodstuffs acquired by begging. Rather, he should use his own hands as his plate and eat whatever fits on them. His only storage container should be his belly, and whatever conveniently fits into his belly should be his stock of food. Thus one should not imitate the greedy honeybee who eagerly collects more and more honey.

> > ******

> > TEXT 12

> > sâyantanam s'vastanam vâ

> > na sangrihnîta bhikshukah

> > makshikâ iva sangrihnan

> > saha tena vinas'yati

> > sâyantanam - meant for the night; s'vastanam - meant for tomorrow; vâ - either; na - not; sangrihnîta - should accept; bhikshukah - a saintly mendicant; makshikâ - honeybee; iva - like; sangrihnan - collecting; saha - with; tena - that collection; vinas'yati - is destroyed.

> > TRANSLATION

> > A saintly mendicant should not even collect foodstuffs to eat later in the same day or the next day. If he disregards this injunction and like the honeybee collects more and more delicious foodstuffs, that which he has collected will indeed ruin him.

> > ******

> > SB 11.8.13

> > TEXT 13

> > padâpi yuvatîm bhikshur

> > na spris'ed dâravîm api

> > spris'an karîva badhyeta

> > karinyâ anga-sangatah

> > padâ - with the foot; api - even; yuvatîm - a young girl; bhikshuh - a saintly mendicant; na - not; spris'et - should touch; dâravîm - made of wood; api - even; spris'an - touching; karî - the elephant; iva - like; badhyeta - becomes captured; karinyâh - of the she-elephant; anga-sangatah - by contact with the body.

> > TRANSLATION

> > A saintly person should never touch a young girl. In fact, he should not even let his foot touch a wooden doll in the shape of a woman. By bodily contact with a woman he will surely be captured by illusion, just as the elephant is captured by the she-elephant due to his desire to touch her body.

> > ******

> > TEXT 14

> > nâdhigacchet striyam prâjn'ah

> > karhicin mrityum âtmanah

> > balâdhikaih sa hanyeta

> > gajair anyair gajo yathâ

> > na adhigacchet - he should not approach to enjoy; striyam - a woman; prâjn'ah - one who can intelligently discriminate; karhicit - at any time; mrityum - death personified; âtmanah - for oneself; bala - in strength; adhikaih - by those who are superior; sah - he; hanyeta - will be destroyed; gajaih - by elephants; anyaih - by others; gajah - an elephant; yathâ - just as.

> > TRANSLATION

> > A man possessing intelligent discrimination should not under any circumstances try to exploit the beautiful form of a woman for his sense gratification. Just as an elephant trying to enjoy a she-elephant is killed by other bull elephants also enjoying her company, one trying to enjoy a lady's company can at any moment be killed by her other lovers who are stronger than he.

> > ******

> > SB 11.8.15

> > TEXT 15

> > na deyam nopabhogyam ca

> > lubdhair yad duhkha-san'citam

> > bhunkte tad api tac cânyo

> > madhu-hevârthavin madhu

> > na - not; deyam - to be given in charity to others; na - not; upabhogyam - to be enjoyed personally; ca - also; lubdhaih - by those who are greedy; yat - that which; duhkha - with great struggle and pain; san'citam - is accumulated; bhunkte - he enjoys; tat - that; api - nevertheless; tat - that; ca - also; anyah - someone else; madhu-hâ - the one who steals the honey from the beehive; iva - like; artha - wealth; vit - one who knows how to recognize; madhu - the honey.

> > TRANSLATION

> > A greedy person accumulates a large quantity of money with great struggle and pain, but the person who has struggled so much to acquire this wealth is not always allowed to enjoy it himself or give it in charity to others. The greedy man is like the bee who struggles to produce a large quantity of honey, which is then stolen by a man who will enjoy it personally or sell it to others. No matter how carefully one hides his hard-earned wealth or tries to protect it, there are those who are expert in detecting the whereabouts of valuable things, and they will steal it.

> > ******

> > TEXT 16

> > su-duhkhopârjitair vittair

> > âs'âsânâm grihâs'ishah

> > madhu-hevâgrato bhunkte

> > yatir vai griha-medhinâm

> > su-duhkha - with great struggle; upârjitaih - that which is acquired; vittaih - material opulence; âs'âsânâm - of those fervently desiring; griha - related to domestic enjoyment; âs'ishah - blessings; madhu-hâ - the person who steals honey from the bees; iva - like; agratah - first, before others; bhunkte - enjoys; yatih - a saintly mendicant; vai - certainly; griha-medhinâm - of those dedicated to material family life.

> > TRANSLATION

> > Just as a hunter takes away the honey laboriously produced by the honeybees, similarly, saintly mendicants such as brahmacârîs and sannyâsîs are entitled to enjoy the property painstakingly accumulated by householders dedicated to family enjoyment.

> > ******

> > TEXT 17

> > grâmya-gîtam na s'rinuyâd

> > yatir vana-carah kvacit

> > s'iksheta harinâd baddhân

> > mrigayor gîta-mohitât

> > grâmya - relating to sense gratification; gîtam - songs; na - not; s'rinuyât - he should hear; yatih - a saintly mendicant; vana - in the forest; carah - moving; kvacit - ever; s'iksheta - one should learn; harinât - from the deer; baddhât - bound up; mrigayoh - of the hunter; gîta - by the song; mohitât - bewildered.

> > TRANSLATION

> > A saintly person dwelling in the forest in the renounced order of life should never listen to songs or music promoting material enjoyment. Rather, a saintly person should carefully study the example of the deer, who is bewildered by the sweet music of the hunter's horn and is thus captured and killed.

> > ******

> > TEXT 18

> > nritya-vâditra-gîtâni

> > jushan grâmyâni yoshitâm

> > âsâm krîdanako vas'ya

> > rishyas'ringo mrigî-sutah

> > nritya - dancing; vâditra - musical performance; gîtâni - songs; jushan - cultivating; grâmyâni - related to sense gratification; yoshitâm - of women; âsâm - of them; krîdanakah - a plaything; vas'yah - fully controlled; rishya-s'ringah - the sage Rishyas'ringa; mrigî-sutah - son of Mrigî

> > TRANSLATION

> > Becoming attracted to the worldly singing, dancing and musical entertainment of beautiful women, even the great sage Rishyas'ringa, the son of Mrigî, fell totally under their control, just like a pet animal.

> > ******

> > TEXT 19

> > jihvayâti-pramâthinyâ

> > jano rasa-vimohitah

> > mrityum ricchaty asad-buddhir

> > mînas tu badis'air yathâ

> > jihvayâ - by the tongue; ati-pramâthinyâ - which is extremely disturbing; janah - a person; rasa-vimohitah - bewildered by attraction to taste; mrityum - death; ricchati - achieves; asat - useless; buddhih - whose intelligence; mînah - the fish; tu - indeed; badis'aih - by the hooks; yathâ - just as.

> > TRANSLATION

> > Just as a fish, incited by the desire to enjoy his tongue, is fatally trapped on the fisherman's hook, similarly, a foolish person is bewildered by the extremely disturbing urges of the tongue and thus is ruined.

> > ******

> > TEXT 20

> > indriyâni jayanty âs'u

> > nirâhârâ manîshinah

> > varjayitvâ tu rasanam

> > tan nirannasya vardhate

> > indriyâni - the material senses; jayanti - they conquer; âs'u - quickly; nirâhârâh - those who restrain the senses from their objects; manîshinah - the learned; varjayitvâ - except for; tu - however; rasanam - the tongue; tat - its desire; nirannasya - for one who is fasting; vardhate - increases.

> > TRANSLATION

> > By fasting, learned men quickly bring all of the senses except the tongue under control, because by abstaining from eating such men are afflicted with an increased desire to gratify the sense of taste.

> > ******

> > TEXT 21

> > tâvaj jitendriyo na syâd

> > vijitânyendriyah pumân

> > na jayed rasanam yâvaj

> > jitam sarvam jite rase

> > tâvat - still; jita-indriyah - one who has conquered the senses; na - not; syât - can be; vijita-anya-indriyah - one who has conquered all of the other senses; pumân - a human being; na jayet - cannot conquer; rasanam - the tongue; yâvat - as long as; jitam - conquered; sarvam - everything; jite - when conquered; rase - the tongue.

> > TRANSLATION

> > Although one may conquer all of the other senses, as long as the tongue is not conquered it cannot be said that one has controlled his senses. However, if one is able to control the tongue, then one is understood to be in full control of all the senses.

> > ******

> > TEXT 22

> > pingalâ nâma ves'yâsîd

> > videha-nagare purâ

> > tasyâ me s'ikshitam kin'cin

> > nibodha nripa-nandana

> > pingalâ nâma - of the name Pingalâ; ves'yâ - a prostitute; âsît - there was; videha-nagare - in the city named Videha; purâ - in the past; tasyâh - from her; me - by me; s'ikshitam - what was learned; kin'cit - something; nibodha - now you learn; nripa-nandana - O son of kings.

> > TRANSLATION

> > O son of kings, previously in the city of Videha there dwelled a prostitute named Pingalâ. Now please hear what I have learned from that lady.

> > ******

> > TEXT 23

> > sâ svairiny ekadâ kântam

> > sanketa upaneshyatî

> > abhût kâle bahir dvâre

> > bibhratî rûpam uttamam

> > sâ - she; svairinî - the prostitute; ekadâ - once; kântam - a paying lover or a customer; sankete - into her house of sex; upaneshyatî - to bring; abhût - she stood; kâle - at night; bahih - outside; dvâre - in the doorway; bibhratî - holding up; rûpam - her form; uttamam - most beautiful.

> > TRANSLATION

> > Once that prostitute, desiring to bring a lover into her house, stood outside in the doorway at night showing her beautiful form.

> > ******

> > TEXT 24

> > mârga âgacchato vîkshya

> > purushân purusharshabha

> > tân s'ulka-dân vittavatah

> > kântân mene 'rtha-kâmukî

> > mârge - in that street; âgacchatah - those who were coming; vîkshya - seeing; purushân - men; purusha-rishabha - O best among men; tân - them; s'ulka-dân - who could pay the price; vitta-vatah - possessing money; kântân - lovers or customers; mene - she considered; artha-kâmukî - desiring money.

> > TRANSLATION

> > O best among men, this prostitute was very anxious to get money, and as she stood on the street at night she studied all the men who were passing by, thinking, 'Oh, this one surely has money. I know he can pay the price, and I am sure he would enjoy my company very much.' Thus she thought about all the men on the street.

> > ******

> > TEXTS 25-26

> > âgateshv apayâteshu

> > sâ sanketopajîvinî

> > apy anyo vittavân ko 'pi

> > mâm upaishyati bhûri-dah

> > evam durâs'ayâ dhvasta-

> > nidrâ dvâry avalambatî

> > nirgacchantî pravis'atî

> > nis'îtham samapadyata

> > âgateshu - when they came; apayâteshu - and they went; sâ - she; sanketa-upajîvinî - she whose only income was from prostitution; api - maybe; anyah - another one; vitta-vân - who has money; kah api - someone; mâm - me; upaishyati - will approach for love; bhûri-dah - and he will give lots of money;

> > evam - thus; durâs'ayâ - with vain hope; dhvasta - spoiled; nidrâ - her sleep; dvâri - in the doorway; avalambatî - hanging on; nirgacchantî - going out toward the street; pravis'atî - going back into her house; nis'îtham - midnight; samapadyata - arrived.

> > TRANSLATION

> > As the prostitute Pingalâ stood in the doorway, many men came and went, walking by her house. Her only means of sustenance was prostitution, and therefore she anxiously thought, 'Maybe this one who is coming now is very rich...Oh, he is not stopping, but I am sure someone else will come. Surely this man who is coming now will want to pay me for my love, and he will probably give lots of money.' Thus, with vain hope, she remained leaning against the doorway, unable to finish her business and go to sleep. Out of anxiety she would sometimes walk out toward the street, and sometimes she went back into her house. In this way, the midnight hour gradually arrived.

> > ******

> > TEXT 27

> > tasyâ vittâs'ayâ s'ushyad-

> > vaktrâyâ dîna-cetasah

> > nirvedah paramo jajn'e

> > cintâ-hetuh sukhâvahah

> > tasyâh - of her; vitta - for money; âs'ayâ - by the desire; s'ushyat - dried up; vaktrâyâh - her face; dîna - morose; cetasah - her mind; nirvedah - detachment; paramah - very great; jajn'e - awakened; cintâ - anxiety; hetuh - because of; sukha - happiness; âvahah - bringing.

> > TRANSLATION

> > As the night wore on, the prostitute, who intensely desired money, gradually became morose, and her face dried up. Thus being filled with anxiety for money and most disappointed, she began to feel a great detachment from her situation, and happiness arose in her mind.

> > ******

> > TEXT 28

> > tasyâ nirvinna-cittâyâ

> > gîtam s'rinu yathâ mama

> > nirveda âs'â-pâs'ânâm

> > purushasya yathâ hy asih

> > tasyâh - of her; nirvinna - disgusted; cittâyâh - whose mind; gîtam - song; s'rinu - please hear; yathâ - as it is; mama - from me; nirvedah - detachment; âs'â - of hopes and yearnings; pâs'ânâm - of the binding network; purushasya - of a person; yathâ - just as; hi - certainly; asih - the sword.

> > TRANSLATION

> > The prostitute felt disgusted with her material situation and thus became indifferent to it. Indeed, detachment acts like a sword, cutting to pieces the binding network of material hopes and desires. Now please hear from me the song sung by the prostitute in that situation.

> > ******

> > TEXT 29

> > na hy angâjâta-nirvedo

> > deha-bandham jihâsati

> > yathâ vijn'âna-rahito

> > manujo mamatâm nripa

> > na - does not; hi - certainly; anga - O King; ajâta - who has not developed; nirvedah - detachment; deha - of the material body; bandham - bondage; jihâsati - he desires to give up; yathâ - just as; vijn'âna - realized knowledge; rahitah - bereft of; manujah - a human being; mamatâm - false sense of proprietorship; nripa - O King.

> > TRANSLATION

> > O King, just as a human being who is bereft of spiritual knowledge never desires to give up his false sense of proprietorship over many material things, similarly, a person who has not developed detachment never desires to give up the bondage of the material body.

> > ******

> > TEXT 30

> > pingalovâca

> > aho me moha-vitatim

> > pas'yatâvijitâtmanah

> > yâ kântâd asatah kâmam

> > kâmaye yena bâlis'â

> > pingalâ - Pingalâ; uvâca - said; aho - oh; me - my; moha - of illusion; vitatim - expansion; pas'yata - just see, everyone; avijita-âtmanah - of one whose mind is not controlled; yâ - which person (me); kântât - from a lover; asatah - useless, insignificant; kâmam - lusty pleasure; kâmaye - I desire; yena - because; bâlis'â - I am a fool.

> > TRANSLATION

> > The prostitute Pingalâ said: Just see how greatly illusioned I am ! Because I cannot control my mind, just like a fool I desire lusty pleasure from an insignificant man.

> > ******

> > TEXT 31

> > santam samîpe ramanam rati-pradam

> > vitta-pradam nityam imam vihâya

> > akâma-dam duhkha-bhayâdhi-s'oka-

> > moha-pradam tuccham aham bhaje 'jn'â

> > santam - being; samîpe - most near (in my heart); ramanam - the most dear; rati - actual love or pleasure; pradam - giving; vitta - prosperity; pradam - giving; nityam - eternal; imam - Him; vihâya - giving up; akâma-dam - who can never satisfy one's desires; duhkha - misery; bhaya - fear; âdhi - mental distress; s'oka - lamentation; moha - illusion; pradam - giving; tuccham - most insignificant; aham - I; bhaje - serve; ajn'â - an ignorant fool.

> > TRANSLATION

> > I am such a fool that I have given up the service of that person who, being eternally situated within my heart, is actually most dear to me. That most dear one is the Lord of the universe, who is the bestower of real love and happiness and the source of all prosperity. Although He is in my own heart, I have completely neglected Him. Instead I have ignorantly served insignificant men who can never satisfy my real desires and who have simply brought me unhappiness, fear, anxiety, lamentation and illusion.

> > ******

> > TEXT 32

> > aho mayâtmâ paritâpito vrithâ

> > sânketya-vrittyâti-vigarhya-vârtayâ

> > strainân narâd yârtha-trisho 'nus'ocyât

> > krîtena vittam ratim âtmanecchatî

> > aho - oh; mayâ - by me; âtmâ - the soul; paritâpitah - subjected to great pain; vrithâ - uselessly; sânketya - of a prostitute; vrittyâ - by the occupation; ati-vigarhya - most reprehensible; vârtayâ - occupation; strainât - from lusty woman-hunters; narât - from men; yâ - who (me); artha-trishah - from the greedy; anus'ocyât - the pitiable; krîtena - with that which was sold; vittam - money; ratim - sex pleasure; âtmanâ - with my body; icchatî - desiring.

> > TRANSLATION

> > Oh, how I have uselessly tortured my own soul! I have sold my body to lusty, greedy men who are themselves objects of pity. Thus practicing the most abominable profession of a prostitute, I hoped to get money and sex pleasure.

> > ******

> > TEXT 33

> > yad asthibhir nirmita-vams'a-vamsya-

> > sthûnam tvacâ roma-nakhaih pinaddham

> > ksharan-nava-dvâram agâram etad

> > vin-mûtra-pûrnam mad upaiti kânyâ

> > yat - which; asthibhih - with bones; nirmita - constructed; vams'a - the spine; vams'ya - the ribs; sthûnam - the bones in the hands and legs; tvacâ - by skin; roma-nakhaih - by hair and nails; pinaddham - covered; ksharat - oozing; nava - nine; dvâram - doors; agâram - house; etat - this; vith - stool; mûtra - urine; pûrnam - full of; mat - besides me; upaiti - devotes oneself to; kâ - what woman; anyâ - other.

> > TRANSLATION

> > This material body is like a house in which I, the soul, am living. The bones forming my spine, ribs, arms and legs are like the beams, crossbeams and pillars of the house, and the whole structure, which is full of stool and urine, is covered by skin, hair and nails. The nine doors leading into this body are constantly excreting foul substances. Besides me, what woman could be so foolish as to devote herself to this material body, thinking that she might find pleasure and love in this contraption?

> > ******

> > TEXT 34

> > videhânâm pure hy asminn

> > aham ekaiva mûdha-dhîh

> > yânyam icchanty asaty asmâd

> > âtma-dât kâmam acyutât

> > videhânâm - of the residents of Videha; pure - in the city; hi - certainly; asmin - this; aham - I; ekâ - alone; eva - undoubtedly; mûdha - fool; dhîh - whose intelligence; yâ - (I am that one) who; anyam - another; icchantî - desiring; asatî - being most unchaste; asmât - other than Him; âtma-dât - who awards us our real, spiritual form; kâmam - sense gratification; acyutât - the Supreme Personality of Godhead, Acyuta.

> > TRANSLATION

> > Certainly in this city of Videha I alone am completely foolish. I neglected the Supreme Personality of Godhead, who awards us everything, even our original spiritual form, and instead I desired to enjoy sense gratification with many men.

> > ******

> > TEXT 35

> > suhrit presthhatamo nâtha

> > âtmâ câyam s'arîrinâm

> > tam vikrîyâtmanaivâham

> > rame 'nena yathâ ramâ

> > su-hrit - well-wishing friend; presthha-tamah - absolutely the most dear one; nâthah - Lord; âtmâ - soul; ca - also; ayam - He; s'arîrinâm - of all embodied beings; tam - Him; vikrîya - purchasing; âtmanâ - by surrendering myself; eva - certainly; aham - I; rame - will enjoy; anena - with the Lord; yathâ - just like; ramâ - Lakshmîdevî.

> > TRANSLATION

> > The Supreme Personality of Godhead is absolutely the most dear one for all living beings because He is everyone's well-wisher and Lord. He is the Supreme Soul situated in everyone's heart. Therefore I will now pay the price of complete surrender, and thus purchasing the Lord I will enjoy with Him just like Lakshmîdevî.

> > ******

> > TEXT 36

> > kiyat priyam te vyabhajan

> > kâmâ ye kâma-dâ narâh

> > âdy-antavanto bhâryâyâ

> > devâ vâ kâla-vidrutâh

> > kiyat - how much; priyam - actual happiness; te - they; vyabhajan - have provided; kâmâh - sense gratification; ye - and those; kâma-dâh - who give sense gratification; narâh - men; âdi - a beginning; anta - and an end; vantah - having; bhâryâyâh - of a wife; devâh - the demigods; vâ - or; kâla - by time; vidrutâh - separated and thus disturbed.

> > TRANSLATION

> > Men provide sense gratification for women, but all these men, and even the demigods in heaven, have a beginning and an end. They are all temporary creations who will be dragged away by time. Therefore how much actual pleasure or happiness could any of them ever give to their wives?

> > ******

> > TEXT 37

> > nûnam me bhagavân prîto

> > vishnuh kenâpi karmanâ

> > nirvedo 'yam durâs'âyâ

> > yan me jâtah sukhâvahah

> > nûnam - undoubtedly; me - with me; bhagavân - the Supreme Lord; prîtah - is pleased; vishnuh - the Personality of Godhead; kena api - by some; karmanâ - activity; nirvedah - detachment from sense gratification; ayam - this; durâs'âyâh - in one who so stubbornly hoped for material enjoyment; yat - because; me - in me; jâtah - it has arisen; sukha - happiness; âvahah - bringing.

> > TRANSLATION

> > Although I most stubbornly hoped to enjoy the material world, somehow or other detachment has arisen in my heart, and it is making me very happy. Therefore the Supreme Personality of Godhead, Vishnu, must be pleased with me. Without even knowing it, I must have performed some activity satisfying to Him.

> > ******

> > TEXT 38

> > maivam syur manda-bhâgyâyâh

> > kles'â nirveda-hetavah

> > yenânubandham nirhritya

> > purushah s'amam ricchati

> > mâ - not; evam - thus; syuh - they could be; manda-bhâgyâyâh - of a woman who is truly unfortunate; kles'âh - miseries; nirveda - of detachment; hetavah - the causes; yena - by which detachment; anubandham - the bondage; nirhritya - removing; purushah - a person; s'amam - real peace; ricchati - obtains.

> > TRANSLATION

> > A person who has developed detachment can give up the bondage of material society, friendship and love, and a person who undergoes great suffering gradually becomes, out of hopelessness, detached and indifferent to the material world. Thus, due to my great suffering, such detachment awoke in my heart; yet how could I have undergone such merciful suffering if I were actually unfortunate? Therefore, I am in fact fortunate and have received the mercy of the Lord. He must somehow or other be pleased with me.

> > ******

> > TEXT 39

> > tenopakritam âdâya

> > s'irasâ grâmya-sangatâh

> > tyaktvâ durâs'âh s'aranam

> > vrajâmi tam adhîs'varam

> > tena - by Him (the Lord); upakritam - the great help rendered; âdâya - accepting; s'irasâ - upon my head, with devotion; grâmya - ordinary sense gratification; sangatâh - related to; tyaktvâ - giving up; durâs'âh - sinful desires; s'aranam - for shelter; vrajâmi - I am now coming; tam - to Him; adhîs'varam - the Supreme Personality of Godhead.

> > TRANSLATION

> > With devotion I accept the great benefit that the Lord has bestowed upon me. Having given up my sinful desires for ordinary sense gratification, I now take shelter of Him, the Supreme Personality of Godhead.

> > ******

> > TEXT 40

> > santusthâ s'raddadhaty etad

> > yathâ-lâbhena jîvatî

> > viharâmy amunaivâham

> > âtmanâ ramanena vai

> > santusthâ - completely satisfied; s'raddadhatî - now having complete faith; etat - in the Lord's mercy; yathâ-lâbhena - with whatever comes of its own accord; jîvatî - living; viharâmi - I will enjoy life; amunâ - with that one; eva - only; aham - I; âtmanâ - with the Supreme Personality of Godhead; ramanena - who is the real source of love and happiness; vai - there is no doubt about it.

> > TRANSLATION

> > I am now completely satisfied, and I have full faith in the Lord's mercy. Therefore I will maintain myself with whatever comes of its own accord. I shall enjoy life with only the Lord, because He is the real source of love and happiness.

> > ******

> > TEXT 41

> > samsâra-kûpe patitam

> > vishayair mushitekshanam

> > grastam kâlâhinâtmânam

> > ko 'nyas trâtum adhîs'varah

> > samsâra - material existence; kûpe - in the dark well; patitam - fallen; vishayaih - by sense gratification; mushita - stolen away; îkshanam - vision; grastam - seized; kâla - of time; ahinâ - by the serpent; âtmânam - the living entity; kah - who; anyah - else; trâtum - is capable of delivering; adhîs'varah - the Supreme Personality of Godhead.

> > TRANSLATION

> > The intelligence of the living entity is stolen away by activities of sense gratification, and thus he falls into the dark well of material existence. Within that well he is then seized by the deadly serpent of time. Who else but the Supreme Personality of Godhead could save the poor living entity from such a hopeless condition?

> > ******

> > TEXT 42

> > âtmaiva hy âtmano goptâ

> > nirvidyeta yadâkhilât

> > apramatta idam pas'yed

> > grastam kâlâhinâ jagat

> > âtmâ - the soul; eva - alone; hi - certainly; âtmanah - of himself; goptâ - the protector; nirvidyeta - becomes detached; yadâ - when; akhilât - from all material things; apramattah - without material fever; idam - this; pas'yet - can see; grastam - seized; kâla - of time; ahinâ - by the serpent; jagat - the universe.

> > TRANSLATION

> > When the living entity sees that the entire universe has been seized by the serpent of time, he becomes sober and sane and at that time detaches himself from all material sense gratification. In that condition the living entity is qualified to be his own protector.

> > ******

> > TEXT 43

> > s'rî-brâhmana uvâca

> > evam vyavasita-matir

> > durâs'âm kânta-tarsha-jâm

> > chittvopas'amam âsthâya

> > s'ayyâm upavives'a sâ

> > s'rî-brâhmanah uvâca - the avadhûta said; evam - thus; vyavasita - determined; matih - her mind; durâs'âm - the sinful desire; kânta - lovers; tarsha - hankering for; jâm - caused by; chittvâ - cutting off; upas'amam - in tranquillity; âsthâya - being situated; s'ayyâm - on her bed; upavives'a - sat down; sâ - she.

> > TRANSLATION

> > The avadhûta said - Thus, her mind completely made up, Pingalâ cut off all her sinful desires to enjoy sex pleasure with lovers, and she became situated in perfect peace. Then she sat down on her bed.

> > ******

> > TEXT 44

> > âs'â hi paramam duhkham

> > nairâs'yam paramam sukham

> > yathâ san'chidya kântâs'âm

> > sukham sushvâpa pingalâ

> > as'â - material desire; hi - certainly; paramam - the greatest; duhkham - unhappiness; nairâs'yam - freedom from material desires; paramam - the greatest; sukham - happiness; yathâ - in that way; san'chidya - completely cutting off; kânta - for lovers; âs'âm - the desire; sukham - happily; sushvâpa - she slept; pingalâ - the former prostitute, Pingalâ.

> > TRANSLATION

> > Material desire is undoubtedly the cause of the greatest unhappiness, and freedom from such desire is the cause of the greatest happiness. Therefore, completely cutting off her desire to enjoy so-called lovers, Pingalâ very happily went to sleep.

> > Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami Prabhupâda to the Eleventh Canto, Eighth Chapter, of the S'rîmad-Bhâgavatam, entitled 'The Story of Pingalâ.

> > Back to the running text