Sensual Pleasures

If a mortal desires sensual pleasureand their desire succeeds,they definitely become elated,having got what they want.

Kāmaṁ kāmayamānassa, tassa ce taṁ samijjhati; Addhā pītimano hoti, laddhā macco yadicchati.

If a mortal desires sensual pleasureKāmaṁ kāmayamānassa, and their desire succeeds,tassa ce taṁ samijjhati; they definitely become elated,Addhā pītimano hoti, having got what they want.laddhā macco yadicchati.

But for that personage in the throes of pleasure,aroused by desire,when those pleasures fade,it inflicts them like an arrow strike.

Tassa ce kāmayānassa, *kāmayānassa → kāmayamānassa (si, mr)chandajātassa jantuno; Te kāmā parihāyanti, sallaviddhova ruppati.

But for that personage in the throes of pleasure,Tassa ce kāmayānassa, *kāmayānassa → kāmayamānassa (si, mr)aroused by desire,chandajātassa jantuno; when those pleasures fade,Te kāmā parihāyanti, it inflicts them like an arrow strike.sallaviddhova ruppati.

One who, being mindful,avoids sensual pleasureslike side-stepping a snake’s head,transcends attachment to the world.

Yo kāme parivajjeti, sappasseva padā siro; Somaṁ visattikaṁ loke, *Somaṁ → so imaṁ (si, pts-vp-pli1)sato samativattati.

One who, being mindful,Yo kāme parivajjeti, avoids sensual pleasuressappasseva padā siro; like side-stepping a snake’s head,Somaṁ visattikaṁ loke, *Somaṁ → so imaṁ (si, pts-vp-pli1)transcends attachment to the world.sato samativattati.

There are many objects of sensual desire:fields, lands, and gold; cattle and horses;slaves and servants; women and relatives.When a man lusts over these,

Khettaṁ vatthuṁ hiraññaṁ vā, gavāssaṁ dāsaporisaṁ; *gavāssaṁ → gavassaṁ (csp1ed, csp2ed)Thiyo bandhū puthu kāme, yo naro anugijjhati.

There are many objects of sensual desire:Khettaṁ vatthuṁ hiraññaṁ vā, fields, lands, and gold; cattle and horses;gavāssaṁ dāsaporisaṁ; *gavāssaṁ → gavassaṁ (csp1ed, csp2ed)slaves and servants; women and relatives.Thiyo bandhū puthu kāme, When a man lusts over these,yo naro anugijjhati.

the weak overpower himand adversities crush him.Suffering follows him*Bodhi, Norman, and Ñāṇadīpa all have “enter” here, while Ṭhānissaro has “invades”. But this is a stock line, and it’s hard to read anveti as anything other than “follows”. Niddesa (Mnd 1:70.2) has anveti anugacchati anvāyikaṁ hoti. The metaphor is not that water “enters” a boat, but that a leaky boat already contains water and takes it along (like a shadow or an ox-cart per the opening verses of the Dhammapada). That’s why it has to be bailed out in the next verse.like water in a leaky boat.

Abalā naṁ balīyanti, maddantenaṁ parissayā; Tato naṁ dukkhamanveti, nāvaṁ bhinnamivodakaṁ.

the weak overpower himAbalā naṁ balīyanti, and adversities crush him.maddantenaṁ parissayā; Suffering follows him*Bodhi, Norman, and Ñāṇadīpa all have “enter” here, while Ṭhānissaro has “invades”. But this is a stock line, and it’s hard to read anveti as anything other than “follows”. Niddesa (Mnd 1:70.2) has anveti anugacchati anvāyikaṁ hoti. The metaphor is not that water “enters” a boat, but that a leaky boat already contains water and takes it along (like a shadow or an ox-cart per the opening verses of the Dhammapada). That’s why it has to be bailed out in the next verse.Tato naṁ dukkhamanveti, like water in a leaky boat.nāvaṁ bhinnamivodakaṁ.

That’s why a personage, ever mindful,should avoid sensual pleasures.Give them up and cross the flood,as a bailed-out boat reaches the far shore.

Tasmā jantu sadā sato, Kāmāni parivajjaye; Te pahāya tare oghaṁ, Nāvaṁ sitvāva pāragūti. *sitvāva → siñcitvā (si, pts-vp-pli1)

That’s why a personage, ever mindful,Tasmā jantu sadā sato, should avoid sensual pleasures.Kāmāni parivajjaye; Give them up and cross the flood,Te pahāya tare oghaṁ, as a bailed-out boat reaches the far shore.Nāvaṁ sitvāva pāragūti. *sitvāva → siñcitvā (si, pts-vp-pli1)