श्रीमद्भागवतमहापुराणम् एकादश: स्कन्ध: अष्टम: अध्याय: ब्राह्मण उवाच - The Braahmana said - सुखमैन्द्रियकं राजन् स्वर्गे नरक एव च ।
देहिनां यद् यथा दु:खं तस्मान्नेच्छेत तद् बुध: ॥१॥
सुखम्-ऐन्द्रियकम् राजन् pleasures of the senses, O King!
स्वर्गे नरक एव च in heaven hell also and देहिनाम् यत् यथा दु:खम् of the embodied that which like sorrow, तस्मात्-न-इच्छेत तत् बुध: therefore do not desire that the wise O King! The pleasures and pains of the senses are the same like in heaven and in hell, for the embodied beings. Therefore the wise do not seek them.


ग्रासं सुमृष्टं विरसं महान्तं स्तोकमेव वा ।
यदृच्छयैवापतितं ग्रसेदाजगरोऽक्रिय: ॥२॥
ग्रासम् सुमृष्टम् विरसम् food, tasty, tasteless,
महान्तम् स्तोकम्-एव वा more less only or यदृच्छया-एव-आपतितम् by Providence only having come, ग्रसेद्-अजगर:-अक्रिय: should be taken like python, effortlessly Like a python one must effortlessly take the food which comes by Providence, it may be tasty, tasteless, more or less.


शयीताहानि भूरीणि निराहारोऽनुपक्रम: ।
यदि नोपनमेद् ग्रासो महाहिरिव दिष्टभुक् ॥३॥
शयीत-अहानि भूरीणि may spend days many
निराहार-अनुपक्रम: without food, without effort, यदि न-उपनमेद् ग्रास: if is not available food, महा-अहि:-इव दिष्ट-भुक् great serpent like, by fate eating If food is not available without effort, one may pass the days without food like the great snake who eats what is obtained by fate.


ओज:सहोबलयुतं बिभ्रद् देहमकर्मकम् ।
शयानो वीतनिद्रश्च नेहेतेन्द्रियवानपि ॥४॥
ओज:-सहो-बल-युतम् strength of senses, mind, body
बिभ्रद् देहम्-अकर्मकम् having, in body effortless, शयान: वीत-निद्र:-च sleeping without sleep and न-ईहेत-इन्द्रियवान्-अपि may not desire the senses having also Though having strength of senses mind and body, may remain effortless in body, lying down without sleep and though having the senses in tact, should not desire to use them.


मुनि: प्रसन्नगम्भीरो दुर्विगाह्यो दुरत्यय: ।
अनन्तपारो ह्यक्षोभ्य: स्तिमितोद इवार्णव: ॥५॥
मुनि: प्रसन्न-गम्भीर: an ascetic should be pleasant and grave,
दुर्विगाह्य: दुरत्यय: inscrutable, indominitable अनन्तपार: हि-अक्षोभ्य: unaffected by time, unperturbed स्तिमित-ओद इव-अर्णव: quiet water like sea An ascetic should be pleasant and grave, inscrutable, indominitable, unaffected by time, unperturbed, and quiet like the deep water of the sea.


समृद्धकामो हीनो वा नारायणपरो मुनि: ।
नोत्सर्पेत न शुष्येत सरिद्भिरिव सागर: ॥६॥
समृद्ध-काम: हीन: वा having achieved the desired, being without or
नारायण-पर: मुनि: to Naaraayana devoted ascetic न-उत्सर्पेत न शुष्येत is not bloated nor is shrunk सरिद्भि:-इव सागर: by the rivers like the sea Just as the sea does not swell by the waters of the rivers, nor does it dry up without that, so also an ascetic, devoted to Naaraayana, must not bloat by achieving the desired nor should he shrink when not getting them.


दृष्ट्वा स्त्रियं देवमायां तद्भावैरजितेन्द्रिय: ।
प्रलोभित: पतत्यन्धे तमस्यग्नौ पतङ्गवत् ॥७॥
दृष्ट्वा स्त्रियम् देवमायाम् percieving a woman, of gods' the Maayaa,
तत्-भावै:-अजित-इन्द्रिय: by her gestures, the uncontrolled of senses, प्रलोभित: पतति-अन्धे तमसि allured, falls in blinding darkness अग्नौ पतङ्ग-वत् in fire moth like A man not in control of his senses, perceives a woman, a form of Maayaa of the gods,' is allured by her gestures and falls into blinding darkness like the moth in fire.


योषिद्धिरण्याभरणाम्बरादिद्रव्येषु मायारचितेषु मूढ: ।
प्रलोभितात्मा ह्युपभोगबुद्ध्या पतङ्गवन्नश्यति नष्टदृष्टि: ॥८॥
योषित्-हिरण्य-आभरण- a woman in gold, ornaments
अम्बर-आदि-द्रव्येषु clothes, and other articles माया-रचितेषु मूढ: by Maayaa created, a fool, प्रलोभित-आत्मा allured at heart हि-उपभोग-बुद्ध्या indeed, to enjoy wanting to पतङ्ग-वत्-नश्यति नष्ट-दृष्टि: moth like is ruined, losing discrimination An ignorant fool, with his heart allured by woman, gold, ornaments, clothes, and other objects, wanting to enjoy them, loses his discrimination and is ruined like a moth.


स्तोकं स्तोकं ग्रसेद् ग्रासं देहो वर्तेत यावता ।
गृहानहिंसन्नातिष्ठेद् वृत्तिं माधुकरीं मुनि: ॥९॥
स्तोकम् स्तोकम् ग्रसेत् ग्रासम् small must eat morsel
देह: वर्तेत यावता the body remains until, गृहान्-अहिंसन्-आतिष्ठेत् taking, not causing trouble, must carry on वृत्तिम् माधुकरीम् मुनि: life, black bee like, an ascetic An ascetic must eat small portions, taken from people, without causing them trouble, and maintain the body, and live like the black bee.


अणुभ्यश्च महद्भ्यश्च शास्त्रेभ्य: कुशलो नर: ।
सर्वत: सारमादद्यात् पुष्पेभ्य इव षट्पद: ॥१०॥
अणुभ्य:-च महद्भ्य:-च from small and big, and
शास्त्रेभ्य: कुशलो: नर: scriptures, an expert person सर्वत: सारम्-आदद्यात् from all essence must gather पुष्पेभ्य: इव षट्पद: from flowers like the bee An expert person must gather the essence from all small and big scriptures, like the bee gathers honey from the flowers.


सायन्तनं श्वस्तनं वा न संगृह्णीत भिक्षितम् ।
पाणिपात्रोदरामत्रो मक्षिकेव न सङ्ग्रही ॥११॥
सायन्तनम् श्वस्तनम् वा for evening for next day or,
न संगृह्णीत भिक्षितम् must not collect alms पाणि-पात्र-उदर-आमत्र: hand the vassal belly the food holder मक्षिका-इव न सङ्ग्रही bee like must not be hoarder He must not collect the begged food for the evening or for the next day. His hands should be the vassal and the belly the food holder. He should not be a hoarder like the bee.


सायन्तनं श्वस्तनं वा न संगृह्णीत भिक्षुक: ।
मक्षिका इव सङ्गृह्णन् सह तेन विनश्यति ॥१२॥
सायन्तनम् श्वस्तनम् वा for evening, the following day or
न संगृह्णीत भिक्षुक: must not collect the mendicant मक्षिका इव सङ्गृह्णन् bee like collecting सह तेन विनश्यति with that perishes A mendicant should not collect food for the evening or for the following day. If he does so, he perishes with it like the bee with its collection.


पदापि युवतीं भिक्षुर्न स्पृशेद् दारवीमपि ।
स्पृशन् करीव बध्येत करिण्या अङ्गसङ्गत: ॥१३॥
पदा-अपि युवतीम् भिक्षु:- by foot also a young woman, an ascetic
न स्पृशेत् दारवीम्-अपि must not touch, wooden even, स्पृशन् करि-इव बध्येत touching, elephant like is bound करिण्या अङ्ग-सङ्गत: by the she elephant, by physical contact An ascetic must not touch even a wooden young woman by the foot. Because by physical contact he is chained like the elephant is bound by the she elephant.


नाधिगच्छेत् स्त्रियं प्राज्ञ: कर्हिचिन्मृत्युमात्मन: ।
बलाधिकै: स हन्येत गजैरन्यैर्गजो यथा ॥१४॥
न-अधिगच्छेत् स्त्रियम् प्राज्ञ: must not seek a woman a wise one
कर्हिचित्-मृत्युम्-आत्मन: ever, death of himself बल-अधिकै: स: हन्येत by strong more he is killed गजै:-अन्यै:-गज: यथा by elephants others the elephant like A wise one must not seek a woman, his death incarnate, for he might be killed by other stronger people, like the elephant is killed by other elephants.


न देयं नोपभोग्यं च लुब्धैर्यद् दु:खसञ्चितम् ।
भुङ्क्ते तदपि तच्चान्यो मधुहेवार्थविन्मधु ॥१५॥
न देयम् न-उपभोग्यम् च not is given, nor consumed and
लुब्धै:-यत् दु:ख-सञ्चितम् by a miser that which is painfully amassed, भुङ्क्ते तत्-अपि तत्-च- consumes that also that and अन्य: मधुहा-इव-अर्थ-वित्-मधु other honey gather like, benefit knower, honey The wealth painfully amassed by the miser is not given by him to others nor is consumed by himself. All that, is also consumed by others, who know its benefit, like the honey gatherer enjoys the honey.


सुदु:खोपार्जितैर्वित्तैराशासानां गृहाशिष: ।
मधुहेवाग्रतो भुङ्क्ते यतिर्वै गृहमेधिनाम् ॥१६॥
सुदु:ख-उपार्जितै:-वित्तै:- with good pain earned wealth
आशासानाम् गृह-आशिष: the hopeful householder of domestic joy मधुहा-इव-अग्रत: भुङ्क्ते honey gatherer like first enjoys यति:-वै गृह-मेधिनाम् ascetic indeed of the householder A householder who has amassed wealth with great pains, and hopes to enjoy the domestic pleasures, that is first consumed by the ascetics, like the honey gatherer enjoys the honey.


ग्राम्यगीतं न शृणुयाद् यतिर्वनचर: क्वचित् ।
शिक्षेत हरिणाद् बद्धान्मृगयोर्गीतमोहितात् ॥१७॥
ग्राम्य-गीतम् न शृणुयात् vulgar songs may not hear
यति:-वनचर: क्वचित् an ascetic roaming the forest, शिक्षेत हरिणाद् बद्धान्- must learn from the deer snared, मृगयो:-गीत-मोहितात् hunter's music attracted by An ascetic roaming the forest, may not hear vulgar songs, learning from the deer, who is ensnared, being attracted by the music of the hunter.


नृत्यवादित्रगीतानि जुषन् ग्राम्याणि योषिताम् ।
आसां कीडनको वश्य ऋष्यशृङ्गो मृगीसुत: ॥१८॥
नृत्य-वादित्र-गीतानि dance, instrumental music, songs
जुषन् ग्राम्याणि योषिताम् enjoying vulgar, of the women आसाम् कीडनक: वश्य: of them, a plaything, in control ऋष्यशृङ्ग: मृगी-सुत: Rishyashringa, of the she deer's son Rishyashringa, born of a deer, in control of the women, became a plaything to them, by enjoying their vulgar dances instrumental music and songs.


जिह्वयातिप्रमाथिन्या जनो रसविमोहित: ।
मृत्युमृच्छत्यसद्बुद्धिर्मीनस्तु बडिशैर्यथा ॥१९॥
जिह्वया-अति-प्रमाथिन्या by the tongues very uncontrolled
जन: रस-विमोहित: a person by the taste obsessed मृत्युम्-ऋच्छति-असत्-बुद्धि:- death invites, foolish minded, मीन:-तु बडिशै:-यथा fish indeed by the bait like A foolish minded person with an uncontrolled tongue, obsessed by taste, invites death like the fish by the bait.


इन्द्रियाणि जयन्त्याशु निराहारा मनीषिण: ।
वर्जयित्वा तु रसनं तन्निरन्नस्य वर्धते ॥२०॥
इन्द्रियाणि जयन्ति-आशु the senses are won over soon
निराहारा: मनीषिण: by fasting by the wise, वर्जयित्वा तु रसनम् except indeed the tongue, तत्-निरन्नस्य वर्धते that by not eating increases (its power) The senses are soon won over by a wise person by fasting, except for the tongue, whose demand for taste increases by not eating.


तावज्जितेन्द्रियो न स्याद् विजितान्येन्द्रिय: पुमान् ।
न जयेद् रसनं यावज्जितं सर्वं जिते रसे ॥२१॥
तावत्-जितेन्द्रिय: न स्याद् till then controlled of senses will not be,
विजितानि-इन्द्रिय: पुमान् won over the senses a man, न जयेद् रसनम् यावत्- does not control the tongue until जितम् सर्वम् जिते रसे controlled is every thing, having controlled tongue, Even if a man has won over the senses, he will not be a sense controlled man, unless he controls his tongue. Having controlled the tongue, everything else is controlled.


पिङ्गला नाम वेश्याऽऽसीद् विदेहनगरे पुरा ।
तस्या मे शिक्षितं किञ्चिन्निबोध नृपनन्दन ॥२२॥
पिङ्गला नाम वेश्या-आसीत् Pingalaa named courtesan was
विदेह-नगरे पुरा in Videha town, once, तस्या: मे शिक्षितम् किञ्चित्- from her to me the teaching some, निबोध नृप-नन्दन do hear, O Prince! O Prince! Once, in the town of Videha, there lived a courtesan, named Pingalaa. Hear of her teaching to me.


सा स्वैरिण्येकदा कान्तं सङ्केत उपनेष्यती ।
अभूत् काले बहिर्द्वारि बिभ्रती रूपमुत्तमम् ॥२३॥
सा स्वैरिणी-एकदा she, of her will the master, one day,
कान्तम् सङ्केत उपनेष्यती paramour in pleasure house to take, अभूत् काले बहि:-द्वारि stayed at night, on the outside gate, बिभ्रती रूपम्-उत्तमम् adorned in form excellent One day, she, the master of her own will, adorning herself in good form, stayed on the outer gate at night, to take her paramour into the pleasure house.


मार्ग आगच्छतो वीक्ष्य पुरुषान् पुरुषर्षभ ।
ताञ्छुल्कदान् वित्तवत: कान्तान् मेनेऽर्थकामुका ॥२४॥
मार्गे आगच्छत: वीक्ष्य on the way coming, seeing,
पुरुषान् पुरुषर्षभ the men, O foremost of men! तान्-शुल्कदान् वित्तवत: to them by paying money, rich ones कान्तान् मेने-अर्थ-कामुका the desirous, understood, money seeking O foremost of men! She, who was seeking money, saw the men coming on the way, and took them as rich men, seeking pleasure, on payment of money.


आगतेष्वपयातेषु सा सङ्केतोपजीविनी ।
अप्यन्यो वित्तवान् कोऽपि मामुपैष्यति भूरिद: ॥२५॥
आगतेषु-अपयातेषु सा in the coming and going away, she,
सङ्केत-उपजीविनी on solicitations thriving, अपि-अन्य: वित्तवान् क:-अपि even another wealthy some one माम्-उपैष्यति भूरिद: me will come to plenty giver She thriving on solicitations, watched the people coming and going, and hoped that some wealthy one will come and give her plenty of money.


एवं दुराशया ध्वस्तनिद्रा द्वार्यवलम्बती ।
निर्गच्छन्ती प्रविशती निशीथं समपद्यत ॥२६॥
एवम् दुराशया ध्वस्त-निद्रा in this manner, she of bad intent, losing sleep
द्वारि-अवलम्बती on the door waiting निर्गच्छन्ती प्रविशती going out and coming in, निशीथम् समपद्यत midnight it was In this manner, she of evil intent lost her sleep, and kept going in and coming out, waited at the door, till it was midnight.


तस्या वित्ताशया शुष्यद्वक्त्राया दीनचेतस: ।
निर्वेद: परमो जज्ञे चिन्ताहेतु: सुखावह: ॥२७॥
तस्या: वित्त-आशया her, in money's hope
शुष्यत्-वक्त्राया दीन-चेतस: parched throated, helpless minded, निर्वेद: परम: जज्ञे frustration much arose चिन्ता-हेतु: सुख-आवह: the cause of worry was pleasure bringing In the hope of money, her throat was parched, she was helpless, and much frustration arose in her mind. The cause of her worry was to bring pleasure.


तस्या निर्विण्णचित्ताया गीतं शृणु यथा मम ।
निर्वेद आशापाशानां पुरुषस्य यथा ह्यसि: ॥२८॥
तस्या: निर्विण्ण-चित्ताया: of her, dejected minded,
गीतम् शृणु यथा मम song, hear, such as, from me निर्वेद आशा-पाशानाम् dispassion, for in hope snared पुरुषस्य यथा हि-असि: person's just as sword Now hear from me, the song of the dejected minded. Dispassion is the sword to cut off the snare of hope for the people.


न ह्यङ्गाजातनिर्वेदो देहबन्धं जिहासति ।
यथा विज्ञानरहितो मनुजो ममतां नृप ॥२९॥
न हि-अङ्ग-अजात-निर्वेद: not, indeed, O Dear! Not having dispassion
देह-बन्धम् जिहासति bodily bondage sheds, यथा विज्ञान-रहित: just as discrimination devoid of मनुज: ममताम् नृप man, meekness (gives up), O King! O My dear King! A person who has not acquired dispassion cannot shed bodily bondage, just as a person devoid of discrimination cannot give up my-ness.


पिङ्गल-उवाच - Pingalaa said - अहो मे मोहविततिं पश्यताविजितात्मन: ।
या कान्तादसत: कामं कामये येन बालिशा ॥३०॥
अहो मे मोह-विततिम् Alas! My delusion's extent
पश्यत-अविजित-आत्मन: look at, of uncontrolled senses या कान्तात्-असत: कामम् who from man evil desire कामये येन बालिशा wishes, because foolish Alas! Look at the extent of my delusion. A fool of uncontrolled senses that I am, in that, I am looking for fulfilling my evil desires from men.


सन्तं समीपे रमणं रतिप्रदं वित्तप्रदं नित्यमिमं विहाय ।
अकामदं दु:खभयाधिशोक मोहप्रदं तुच्छमहं भजेऽज्ञा ॥३१॥
सन्तम् समीपे रमणम् present close by, The Adorable,
रति-प्रदम् वित्त-प्रदम् love giver, wealth giver, नित्यम्-इमम् विहाय always, Him forsaking, अकामदम् दु:ख-भय- not desires satisfying, sorrow, fear, अधिशोक-मोह-प्रदम् worry, infatuation giver, तुच्छम्-अहम् भजे-अज्ञा menial, I seek, the foolish I, the foolish one, forsaking the close to heart, The Adorable Lord, always the giver of love and wealth, was seeking a poor fellow unable to fulfil my desires, rather bringing sorrow, fear, worry and infatuation to me.


अहो मयाऽऽत्मा परितापितो वृथा साङ्केत्यवृत्त्यातिविगर्ह्यवार्तया ।
स्त्रैणान्नराद् यार्थतृषोऽनुशोच्यात् क्रीतेन वित्तं रतिमात्मनेच्छती ॥३२॥
अहो मया-आत्मा परितापित: Alas! by me, soul is tortured
वृथा साङ्केत्य-वृत्त्या- uselessly, by courtesan's livelihood, अति-विगर्ह्य-वार्तया by very demeaning profession, स्त्रैणात्-नरात् या-अर्थ-तृष:- from a lustful man, who, of wealth thirsting, अनुशोच्यात् क्रीतेन वित्तम् lamentable bought wealth रतिम्-आत्मना-इच्छती love by body desiring 'Alas! My soul is well tortured by me, by uselessly taking on the courtesan's livelihood, a very demeaning profession. I, who was thirsting for wealth, also desired love from a lustful lamentable wretched man, through my sold body.


यदस्थिभिर्निर्मितवंशवंश्यस्थूणं त्वचा रोमनखै: पिनद्धम् ।
क्षरन्नवद्वारमगारमेतद् विण्मूत्रपूर्णं मदुपैति कान्या ॥३३॥
यत्-अस्थिभि:-निर्मित- which by bones made
वंश-वंश्य-स्थूणम् crooked bamboo skeleton, त्वचा रोम-नखै: पिनद्धम् by skin hair nails covered क्षरन्-नव-द्वारम्- flowing from the nine outlets, अगारम्-एतत् विण्मूत्र-पूर्णम् house this of excreta urine full, मत्-उपैति का-अन्या except me will enjoy who other This body, of a paramour, which is made of crooked bones into a skeleton, which is covered by skin, hair and nails, which is a house full of excreta and urine, which keep flowing through its nine outlets, who other will enjoy except me?


विदेहानां पुरे ह्यस्मिन्नहमेकैव मूढधी: ।
यान्यमिच्छन्त्यसत्यस्मादात्मदात् काममच्युतात् ॥३४॥
विदेहानां पुरे हि-अस्मिन्- among of the wise, the city, indeed, this,
अहम्-एक-एव मूढ-धी: I am one only stupid minded या-अन्यम्-इच्छन्ती- who the other coveting असती-अस्मात्-आत्मदात् the wicked, from This Self giving कामम्-अच्युतात् satisfaction, The Immortal Indeed, in this city of the wise, I am the only one stupid minded, wicked one. Who other would covet satisfaction from anyone other than The Self-giving Immortal Lord?


सुहृत् प्रेष्ठतमो नाथ आत्मा चायं शरीरिणाम् ।
तं विक्रीयात्मनैवाहं रमेऽनेन यथा रमा ॥३५॥
सुहृत् प्रेष्ठतम: नाथ friend, most beloved The Lord,
आत्मा च-अयम् शरीरिणाम् The Self and He of the embodied, तम् विक्रीय-आत्मना-एव- to Him selling, myself only अहम् रमे-अनेन यथा रमा I will find satisfaction with Him, like Laxmi To The Lord, who is a friend, the most beloved, and The Self of all embodied beings, I will sell myself and find satisfaction in Him, like Laxmi does.


कियत् प्रियं ते व्यभजन् कामा ये कामदा नरा: ।
आद्यन्तवन्तो भार्याया देवा वा कालविद्रुता: ॥३६॥
कियत् प्रियम् ते व्यभजन् how much love, they, the givers
कामा: ये काम-दा नरा: of pleasure, those satisfaction giving men आदि-अन्तवन्त: भार्याया: by birth and death subjected, for the wives, देवा: वा काल-विद्रुता: the gods, or those by Time ravaged How much love or care have, the givers of pleasure, and satisfaction giving men, the mortals subject to birth and death, been able to give to their wives, be they gods or those ravaged by Time?


नूनं मे भगवान् प्रीतो विष्णु: केनापि कर्मणा ।
निर्वेदोऽयं दुराशाया यन्मे जात: सुखावह: ॥३७॥
नूनम् मे भगवान् प्रीत: certainly, with me, The Lord is pleased
विष्णु: केन-अपि कर्मणा Vishnu, by some or the other action निर्वेद:-अयम् दुराशाया: dispassion this, to the evil minded यत्-मे जात: सुख-आवह: that to me, has come, happiness entailing Certainly, Lord Vishnu is pleased with me, by some or the other action of mine. That this dispassion has come to me, the evil minded, which is happiness entailing.


मैवं स्युर्मन्दभाग्याया: क्लेशा निर्वेदहेतव: ।
येनानुबन्धं निर्हृत्य पुरुष: शममृच्छति ॥३८॥
मा-एवम् स्यु:-मन्द-भाग्याया: may this happen, to (me) of little fortune
क्लेशा: निर्वेद-हेतव: miseries, by disgust caused, येन-अनुबन्धम् निर्हृत्य by which the bondages shattering पुरुष: शमम्-ऋच्छति man peace attains This must have happened to me, the one with little fortune, that the miseries suffered by me, caused this disgust in me, which shatter the bondages of man and bring peace to him.


तेनोपकृतमादाय शिरसा ग्राम्यसङ्गता: ।
त्यक्त्वा दुराशा: शरणं व्रजामि तमधीश्वरम् ॥३९॥
तेन-उपकृतम्-आदाय by Him blessed, accepting
शिरसा ग्राम्य-सङ्गता: on the head, त्यक्त्वा दुराशा: शरणम् abandoning the evil hopes, shelter व्रजामि तम्-अधीश्वरम् will seek of Him, The Great Lord Blessed by Him, I accept the blessings on my head. I, engaged in sensuous pleasures will abandon the evil hopes and seek shelter of Him, The Great Lord.


सन्तुष्टा श्रद्दधत्येतद्यथालाभेन जीवती ।
विहराम्यमुनैवाहमात्मना रमणेन वै ॥४०॥
सन्तुष्टा श्रद्दधती-एतत्- satisfied, respecting this (dispassion)
यथा-लाभेन जीवती by whatever gained, living, विहरामि-अमुना-एव- will revel by this only अहम्-आत्मना रमणेन वै I in self as with husband surely Full of satisfaction and respecting this dispassion, living by whatever comes to me, I will surely revel in myself, as if with my husband.


संसारकूपे पतितं विषयैर्मुशितेक्षणम् ।
ग्रस्तं कालाहिनाऽऽत्मानं कोऽन्यस्त्रातुमधीश्वर: ॥४१॥
संसार-कूपे पतितम् in the world well fallen,
विषयै:-मुशित-ईक्षणम् by the sense pleasures diminished perception, ग्रस्तम् काल-अहिना- devoured by Time serpent आत्मानम् क:-अन्य:- the self, Who other त्रातुम्-अधीश्वर: to redeem, The Great Lord Me, who has fallen in the well of worldliness, whose sense of discrimination is lost by sense pleasures, who is devoured by the Time serpent, Who other can save except The Great Lord?


आत्मैव ह्यात्मनो गोप्ता निर्विद्येत यदाखिलात् ।
अप्रमत्त इदं पश्येद् ग्रस्तं कालाहिना जगत् ॥४२॥
आत्मा-एव हि-आत्मन: गोप्ता the Self alone indeed of Self is the protector
निर्विद्येत यदा-अखिलात् disgusted when by everything अप्रमत्त: इदम् पश्येत् undeluded this sees ग्रस्तम् काल-अहिना जगत् devoured by Time serpent the world One realizes that The Self alone is the protector of the self, when disgusted with everything in the world, sees with undeluded mind, the world being devoured by the Time serpent.


ब्राह्मण उवाच - The Braahmana said - एवं व्यवसितमतिर्दुराशां कान्ततर्षजाम् ।
छित्त्वोपशममास्थाय शय्यामुपविवेश सा ॥४३॥
एवम् व्यवसित-मति:- thus, determined in the mind,
दुराशाम् कान्त-तर्षजाम् the evil intention of lust born, छित्त्वा-उपशमम्-आस्थाय snapping, in peace resorting, शय्याम्-उपविवेश सा on the bed sat she Thus, determined in the mind, snapping the evil intention born of lust, resorting to peace, she sat on the bed.


आशा हि परमं दु:खं नैराश्यं परमं सुखम् ।
यथा सञ्छिद्य कान्ताशां सुखं सुष्वाप पिङ्गला ॥४४॥
आशा हि परमम् दु:खम् hope indeed is the greatest misery
नैराश्यम् परमम् सुखम् devoid of hope the greatest joy यथा सञ्छिद्य कान्त-आशाम् just like snapping paramour's hope सुखम् सुष्वाप पिङ्गला peacefully slept Pingalaa Hope indeed is the greatest misery, and devoid of hope the greatest joy. Just like snapping the hope of a paramour, peacefully slept Pingalaa.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादशस्कन्धे अष्टम: अध्याय: ॥८॥
Thus ends the eighth discourse in Book Eleven of the great and glorious Bhaagavata-Puraana.