(1) S'rî S'uka said: 'He [Yayâti] this way behaving in lust with the women did disgusted, for his own well-being counteracting with intelligence, narrate the following story to his wife [Devayânî].
(2) 'Please listen o daughter of S'ukra to this tale that exemplifies perfectly the behavior of someone worldly like me, someone over whom the sober ones of the forest [who retired] always lament as being too attached to material enjoyment. (3) There was a goat in the forest searching for some food for his dearmost self. By chance met he with a she-goat that as a consequence of her own actions had fallen into a well. (4) Motivated for lust thought the he-goat of a way to free her and engaged he with the tip of his horns in digging into the earth around the well. (5-6) She getting out of the well had to the taste of the he-goat indeed nice hips and she too fancied him as a sex partner just as the many other onlooking she-goats did. Stout with a nice beard being a first class seed donor and master lover could that he-goat, the number one goat to them all, like someone haunted, ever more lusty as the only one enjoy the great number of them forgetting himself completely [compare 6.5: 6-20]. (7) When the she-goat of the well saw him, her beloved, engaged in delighting with another one could that business of the goat not be tolerated. (8) Him as a lusty cruel hearted pretender, a friend to the occasion only sensually interested, she aggrieved gave up to return to her former caretaker. (9) He then under her spell in pain poorly followed her and tried to pacify her on the road with what goats so say, but he couldn't satisfy her. (10) Angry were thereupon by the brahmin caring about some [other] she-goat [-wife] his dangling testicles cut off but they were for his own good by the yoga expert reattached.
(11) O dearest wife, with his testicles restored could he with the she-goat he had saved from the well for a time of many, many years up to the day of today not get his lusty desires satisfied. (12) I am a poor miser just like that; in the company of you with your beautiful eyebrows am I tied in love and could I as yet, bewildered as I am by your outer appearance, not be of the soul [compare 3.30: 6-12, 4.25: 56, 4.28: 17, 5.4: 18, 7.14 and 8.16: 9]. (13) What of the food grains, barley, gold, animals and women in this world; they do not satisfy the mind of the person who is a victim of lust. (14) Never at any time will by enjoyment the lust of the lusty be pacified, just like feeding fire with butter again and again will increase the fire. (15) When a man does not envy, nor goes at the detriment of any living being will, to that person who then has an equal vision, all directions appear equally happy [see also B.G. 2: 56, 2: 71, & 4: 10]. (16) That which is so difficult to forsake for people who are too attached, that root cause of all tribulation that is not overcome even when one is crippled by old age, such a desire, should by the one who seeks happiness be given up. (17) Nor with one's mother, one's sister or one's daughter should one sit close, because the senses so very strong will even agitate the most learned. (18) For as long as a thousand years enjoyed I without interruption in sense-gratificiation, and still increases the desire for it more and more. (19) For that reason will I give up on these desires by fixing my mind upon the absolute Truth, and will I without duality, without falsely identifying myself, wander with the [freedom of the] animals of nature. (20) As one sees them, as one aspires them should one, knowing them to be temporal, not even think of them nor actually enjoy them nor want the prolongation of material life and the forgetfulness about the real self associated with it; he who is mindful about this is a self-realized soul [see also B.G. 2: 13].'
(21) 'The son of Nahusha having said this to his wife returned, freed from desires, his youth to Pûru and took back from him his old age [see 9.18: 45]. (22) He made [of his other sons] Druhyu king over the southeastern direction, Yadu over the southern side, Turvasu over the western part and Anu over the north. (23) The entire planet its riches and wealth he placed under the control of Pûru as the most admirable of the citizens, crowning him emperor over his elder brothers, and thus having settled matters left he for the forest. (24) Uninterrupted for all those years with the six of his ways [senses and mind] having enjoyed gave he it all up in a moment [see also 2.4: 18] like a bird that leaves its nest when its wings are grown. (25) Doing so was he instantly freed from all his attachments and was he, understanding his constitutional position, cleansed of the influence of the three modes [see also 1.2: 17]. Pure to the beyond achieved he the Absolute Truth of Vâsudeva, achieved he his destination as a confided associate of the Supreme Lord. (26) Hearing the tale understood Devayânî it was an instruction for self-realization presented as a joke in the exchange of love between a husband and a wife. (27-28) She understood that living with friends and relatives who are all subjected to the control of the rigid laws of nature [Time], is like associating with travelers at a water place created by the power of illusion of the Lord [according one's karma]. The daughter of S'ukrâcârya forsaking all attachments in this dreamlike world, fixed her mind fully on Lord Krishna and gave up on as well the gross as the subtle [the linga] of her soul. (29) My obeisances unto You, my Supreme Lord Vâsudeva, Creator of All residing in All beings and abodes; unto You my respect who in perfect peace art the Greatest of All!'