Source
Texts:
The
Story of Pingalâ
Text
1
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].
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
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].
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
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].
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
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.
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
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
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
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].
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
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.
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
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].
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
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].
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
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].
Just
as the honeybee takes nectar from all flowers, big and
small, an intelligent human being should take the essence
from all religious scriptures.
Text
11
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.
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
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.
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.
Text
13
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.
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
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.
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.
Text
15
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].
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
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].
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
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].
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
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].
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
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.
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
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].
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
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].
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
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.
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
She
as a prostitute once at night, to get a customer into her
house, stood outside in the doorway demonstrating her form of
beauty.
Once
that prostitute, desiring to bring a lover into her house,
stood outside in the doorway at night showing her beautiful
form.
Text
24
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.
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.
Text
25-26
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.
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
With her face
drooping being morose of her desire for money, awakened
in her anxiety a supreme detachment which brought her
happiness.
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
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.
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
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.
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
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.
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
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.
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
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.
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
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]?
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
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.
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
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.
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
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.
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
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!
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
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.
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
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.
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
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.
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
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]?
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
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.'
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
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.
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
The
greatest unhappines for sure the desiring after, and the
greatest happiness the non-expecting; that way having shun the
hankering for lovers, Pingalâ slept
happy.'
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.
*:
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].
