Bhagavata Purana — Skandha 2 — Chapter 2
SB 2 2.1
श्रीशुक उवाच एवं पुरा धारणयात्मयोनिर् नष्टां स्मृतिं प्रत्यवरुध्य तुष्टात् तथा ससर्जेदम् अमोघदृष्टिर् यथाप्ययात् प्राग् व्यवसायबुद्धिः
śrīśuka uvāca evaṃ purā dhāraṇayātmayonir naṣṭāṃ smṛtiṃ pratyavarudhya tuṣṭāt tathā sasarjedam amoghadṛṣṭir yathāpyayāt prāg vyavasāyabuddhiḥ
Śrī Śuka said: Thus formerly the self-born one (Brahmā), by this concentration, recovering his lost memory from the pleased (Lord), created this (world) again with unfailing vision and resolute intelligence, just as it had been before the dissolution.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 2.2
शाब्दस्य हि ब्रह्मण एष पन्था यन् नामभिर्ध्यायति धीरपार्थैः परिभ्रमंस्तत्र न विन्दते ऽर्थान् मायामये वासनया शयानः
śābdasya hi brahmaṇa eṣa panthā yan nāmabhirdhyāyati dhīrapārthaiḥ paribhramaṃstatra na vindate 'rthān māyāmaye vāsanayā śayānaḥ
For this is the path of the Brahman that is made of words: that the mind meditates by means of names which are void of (real) purpose; wandering about there, it does not find the meanings, lying asleep with desire in what is made of illusion.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 2.3
अतः कविर्नामसु यावदर्थः स्यादप्रमत्तो व्यवसायबुद्धिः सिद्धे ऽन्यथार्थे न यतेत तत्र परिश्रमं तत्र समीक्षमाणः
ataḥ kavirnāmasu yāvadarthaḥ syādapramatto vyavasāyabuddhiḥ siddhe 'nyathārthe na yateta tatra pariśramaṃ tatra samīkṣamāṇaḥ
Therefore let a wise man be one who (uses) names only so far as they serve their purpose; let him be undistracted, of resolute intelligence. When the object is accomplished by another means, let him not strive there, seeing that there is (only) toil in it.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 2.4
सत्यां क्षितौ किं कशिपोः प्रयासैर् बाहौ स्वसिद्धे ह्युपबर्हणैः किम् सत्यञ्जलौ किं पुरुधान्नपात्र्या दिग्वल्कलादौ सति किं दुकूलैः
satyāṃ kṣitau kiṃ kaśipoḥ prayāsair bāhau svasiddhe hyupabarhaṇaiḥ kim satyañjalau kiṃ purudhānnapātryā digvalkalādau sati kiṃ dukūlaiḥ
When the ground is there, why the trouble of a bed? When one's own arm is at hand, why pillows? When there is the hollow of the palms, why a dish with many kinds of food? When the open air and bark and the like exist, why fine garments?
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.5
चीराणि किं पथि न सन्ति दिशन्ति भिक्षां नैवाङ्घ्रिपाः परभृतः सरितो ऽप्यशुष्यन् अम्प्;रुद्धा गुहाः किम् अजितो ऽवति नोपसन्नान् कस्माद्भजन्ति कवयो धनदुर्मदान्धान्
cīrāṇi kiṃ pathi na santi diśanti bhikṣāṃ naivāṅghripāḥ parabhṛtaḥ sarito 'pyaśuṣyan ruddhā guhāḥ kim ajito 'vati nopasannān kasmādbhajanti kavayo dhanadurmadāndhān
Are there no rags along the road? Do the trees, which nourish others, not offer alms? Have the rivers dried up? Are the caves closed off? Does the Unconquered One not protect those who come to him? Why then do wise men court those blinded by the arrogance of wealth?
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.6
एवं स्वचित्ते स्वत एव सिद्ध आत्मा प्रियो ऽर्थो भगवान् अनन्तः तं निर्वृतो नियतार्थो भजेत संसारहेतूपरमश्च यत्र
evaṃ svacitte svata eva siddha ātmā priyo 'rtho bhagavān anantaḥ taṃ nirvṛto niyatārtho bhajeta saṃsārahetūparamaśca yatra
Thus, in one's own mind, self-established by his very own being, is the Self, the beloved goal, the Lord, the endless one. Him, contented and with fixed purpose, one should worship — in whom, too, is the ceasing of the causes of transmigration.
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.7
कस्तां त्वनादृत्य परानुचिन्ताम् ऋते पशून् असतीं नाम कुर्यात् पश्यञ् जनं पतितं वैतरण्यां स्वकर्मजान् परितापाञ् जुषाणम्
kastāṃ tvanādṛtya parānucintām ṛte paśūn asatīṃ nāma kuryāt paśyañ janaṃ patitaṃ vaitaraṇyāṃ svakarmajān paritāpāñ juṣāṇam
But who — apart from beasts — would disregard that contemplation of the Supreme and take up an unreal one, when he sees people fallen into the Vaitaraṇī, undergoing the torments born of their own deeds?
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.8
केचित् स्वदेहान्तर्हृदयावकाशे प्रादेशमात्रं पुरुषं वसन्तम् चतुर्भुजं कञ्जरथाङ्गशङ्ख गदाधरं धारणया स्मरन्ति
kecit svadehāntarhṛdayāvakāśe prādeśamātraṃ puruṣaṃ vasantam caturbhujaṃ kañjarathāṅgaśaṅkha gadādharaṃ dhāraṇayā smaranti
Some, by means of concentration, remember the Person dwelling within their own body in the space of the heart, a mere span in measure, four-armed, bearing lotus, disc, conch and club,
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.9
रसन्नवक्त्रं नलिनायतेक्षणं कदम्बकिञ्जल्कपिशङ्गवाससम् लसन्महारत्नहिरण्मयाङ्गदं स्फुरन्महारत्नकिरीटकुण्डलम्
rasannavaktraṃ nalināyatekṣaṇaṃ kadambakiñjalkapiśaṅgavāsasam lasanmahāratnahiraṇmayāṅgadaṃ sphuranmahāratnakirīṭakuṇḍalam
with a serene face, eyes long as lotus petals, garments tawny as the filaments of the kadamba flower, golden armlets gleaming with great jewels, and a flashing crown and earrings of great jewels,
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.10
उन्निद्रहृत्पङ्कजकर्णिकालये योगेश्वरास्थापितपादपल्लवम् श्रीलक्षणं कौस्तुभरत्नकन्धरम् अम्लानलक्ष्म्या वनमालयाचितम्
unnidrahṛtpaṅkajakarṇikālaye yogeśvarāsthāpitapādapallavam śrīlakṣaṇaṃ kaustubharatnakandharam amlānalakṣmyā vanamālayācitam
his tender, sprout-like feet set by the masters of yoga upon the seat of the pericarp of the opened lotus of the heart, marked with Śrī, with the Kaustubha jewel at his throat, covered with a forest-garland of unfading loveliness,
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.11
विभूषितं मेखलयाङ्गुलीयकैर् महाधनैर्नूपुरकङ्कणादिभिः स्निग्धामलाकुञ्चितनीलकुन्तलैर् विरोचमानाननहासपेशलम्
vibhūṣitaṃ mekhalayāṅgulīyakair mahādhanairnūpurakaṅkaṇādibhiḥ snigdhāmalākuñcitanīlakuntalair virocamānānanahāsapeśalam
adorned with a girdle, with finger-rings, with very costly anklets and bracelets and the like, with glossy, spotless, curling dark locks, charming with the smile of his shining face,
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.12
अदीनलीलाहसितेक्षणोल्लसद् भ्रूभङ्गसंसूचितभूर्यनुग्रहम् ईक्षेत चिन्तामयम् एनम् ईश्वरं यावन् मनो धारणयावतिष्ठते
adīnalīlāhasitekṣaṇollasad bhrūbhaṅgasaṃsūcitabhūryanugraham īkṣeta cintāmayam enam īśvaraṃ yāvan mano dhāraṇayāvatiṣṭhate
radiant with glances of unabject, playful laughter, his abundant favour indicated by the arching of his brows — let him look upon this Lord, made of thought, for as long as the mind holds firm in concentration.
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.13
एकैकशो ऽङ्गानि धियानुभावयेत् पादादि यावद्धसितं गदाभृतः जितं जितं स्थानम् अपोह्य धारयेत् परं परं शुद्ध्यति धीर्यथा यथा
ekaikaśo 'ṅgāni dhiyānubhāvayet pādādi yāvaddhasitaṃ gadābhṛtaḥ jitaṃ jitaṃ sthānam apohya dhārayet paraṃ paraṃ śuddhyati dhīryathā yathā
He should call up the limbs of the club-bearer one by one with the intellect, from the feet up to the smile; each place that is mastered he should leave aside and fix upon the next and the next, as the intellect becomes progressively purified.
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.14
यावन् न जायेत परावरे ऽस्मिन् विश्वेश्वरे द्रष्टरि भक्तियोगः तावत् स्थवीयः पुरुषस्य रूपं क्रियावसाने प्रयतः स्मरेत
yāvan na jāyeta parāvare 'smin viśveśvare draṣṭari bhaktiyogaḥ tāvat sthavīyaḥ puruṣasya rūpaṃ kriyāvasāne prayataḥ smareta
So long as the yoga of devotion does not arise toward this Lord of the universe, the seer, (who is) both higher and lower, so long let him, purified, remember the grosser form of the Person at the conclusion of his ritual acts.
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.15
स्थिरं सुखं चासनम् आस्थितो यतिर् यदा जिहासुरिमम् अङ्ग लोकम् काले च देशे च मनो न सज्जयेत् प्राणान् नियच्छेन् मनसा जितासुः
sthiraṃ sukhaṃ cāsanam āsthito yatir yadā jihāsurimam aṅga lokam kāle ca deśe ca mano na sajjayet prāṇān niyacchen manasā jitāsuḥ
When the ascetic, seated in a firm and comfortable posture, wishes to leave this world, my dear, he should not let his mind cling to time or place, but, having mastered the vital air, should restrain the breaths with the mind.
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.16
मनः स्वबुद्ध्यामलया नियम्य क्षेत्रज्ञ एतां निनयेत् तम् आत्मनि आत्मानम् आत्मन्यवरुध्य धीरो लब्धोपशान्तिर्विरमेत कृत्यात्
manaḥ svabuddhyāmalayā niyamya kṣetrajña etāṃ ninayet tam ātmani ātmānam ātmanyavarudhya dhīro labdhopaśāntirvirameta kṛtyāt
Having restrained the mind with his own purified intelligence, the knower of the field should lead it into the Self; having confined the self within the Self, the steady one, having attained tranquillity, should desist from all action.
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.17
न यत्र कालो ऽनिमिषां परः प्रभुः कुतो नु देवा जगतां य ईशिरे न यत्र सत्त्वं न रजस्तमश्च न वै विकारो न महान् प्रधानम्
na yatra kālo 'nimiṣāṃ paraḥ prabhuḥ kuto nu devā jagatāṃ ya īśire na yatra sattvaṃ na rajastamaśca na vai vikāro na mahān pradhānam
Where time, the supreme master of the unblinking ones, has no (power) — how much less the gods who rule the worlds? — where there is neither sattva nor rajas nor tamas, nor indeed transformation, nor the mahat, nor the pradhāna:
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.18
परं पदं वैष्णवम् आमनन्ति तद् यन् नेति नेतीत्यतदुत्सिसृक्षवः विसृज्य दौरात्म्यम् अनन्यसौहृदा हृदोपगुह्यार्हपदं पदे पदे
paraṃ padaṃ vaiṣṇavam āmananti tad yan neti netītyatadutsisṛkṣavaḥ visṛjya daurātmyam ananyasauhṛdā hṛdopaguhyārhapadaṃ pade pade
that they declare to be the supreme Vaiṣṇava state, which those who wish to cast off what is not That (approach by saying) 'not this, not this' — having abandoned wickedness, with love for none other, embracing in the heart at every step his feet worthy of worship.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 2.19
इत्थं मुनिस्तूपरमेद्व्यवस्थितो विज्ञानदृग्वीर्यसुरन्धिताशयः स्वपार्ष्णिनापीड्य गुदं ततो ऽनिलं स्थानेषु षट्सून्नमयेज् जितक्लमः
itthaṃ munistūparamedvyavasthito vijñānadṛgvīryasurandhitāśayaḥ svapārṣṇināpīḍya gudaṃ tato 'nilaṃ sthāneṣu ṣaṭsūnnamayej jitaklamaḥ
Thus should the sage, firmly established, come to rest, his mind well cleansed by the power of the insight of knowledge; pressing the anus with his heel, he should then, having overcome fatigue, raise the air up through the six stations.
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.20
नाभ्यां स्थितं हृद्यधिरोप्य तस्माद् उदानगत्योरसि तं नयेन् मुनिः ततो ऽनुसन्धाय धिया मनस्वी स्वतालुमूलं शनकैर्नयेत
nābhyāṃ sthitaṃ hṛdyadhiropya tasmād udānagatyorasi taṃ nayen muniḥ tato 'nusandhāya dhiyā manasvī svatālumūlaṃ śanakairnayeta
The sage should raise it from where it stands at the navel to the heart, and from there, by the course of the udāna, lead it to the chest; then, joining it with the intellect, the thoughtful one should lead it slowly to the base of his palate.
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.21
तस्माद्भ्रुवोरन्तरम् उन्नयेत निरुद्धसप्तायतनो ऽनपेक्षः स्थित्वा मुहूर्तार्धम् अकुण्ठदृष्टिर् निर्भिद्य मूर्धन् विसृजेत् परं गतः
tasmādbhruvorantaram unnayeta niruddhasaptāyatano 'napekṣaḥ sthitvā muhūrtārdham akuṇṭhadṛṣṭir nirbhidya mūrdhan visṛjet paraṃ gataḥ
From there he should raise it to the space between the brows; with the seven openings closed and with no further concern, remaining half a moment with unwavering gaze, he should break through the crown of the head and depart, having gone to the Supreme.
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.22
यदि प्रयास्यन् नृप पारमेष्ठ्यं वैहायसानाम् उत यद्विहारम् अष्टाधिपत्यं गुणसन्निवाये सहैव गच्छेन् मनसेन्द्रियैश्च
yadi prayāsyan nṛpa pārameṣṭhyaṃ vaihāyasānām uta yadvihāram aṣṭādhipatyaṃ guṇasannivāye sahaiva gacchen manasendriyaiśca
If, O king, he intends to go to the supreme station of Brahmā, or to the pleasure-realm of those who travel the skies, or to the eightfold lordship — then, within the aggregate of the qualities, he goes along with mind and senses.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 2.23
योगेश्वराणां गतिम् आहुरन्तर् बहिस्त्रिलोक्याः पवनान्तरात्मनाम् न कर्मभिस्तां गतिम् आप्नुवन्ति विद्यातपोयोगसमाधिभाजाम्
yogeśvarāṇāṃ gatim āhurantar bahistrilokyāḥ pavanāntarātmanām na karmabhistāṃ gatim āpnuvanti vidyātapoyogasamādhibhājām
They declare (this to be) the course of the lords of yoga, who move within and outside the three worlds, their inner selves (borne) upon the wind; that course is not reached by (ritual) works — (it belongs) to those who partake of knowledge, austerity, yoga and samādhi.
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.24
वैश्वानरं याति विहायसा गतः सुषुम्णया ब्रह्मपथेन शोचिषा विधूतकल्को ऽथ हरेरुदस्तात् प्रयाति चक्रं नृप शैशुमारम्
vaiśvānaraṃ yāti vihāyasā gataḥ suṣumṇayā brahmapathena śociṣā vidhūtakalko 'tha harerudastāt prayāti cakraṃ nṛpa śaiśumāram
Travelling by the sky through the suṣumṇā, by the blazing path of Brahman, he goes to Vaiśvānara (fire); there his dross burnt away, he then proceeds upward, O king, to Hari's Śiśumāra wheel.
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.25
तद्विश्वनाभिं त्वतिवर्त्य विष्णोर् अणीयसा विरजेनात्मनैकः नमस्कृतं ब्रह्मविदाम् उपैति कल्पायुषो यद्विबुधा रमन्ते
tadviśvanābhiṃ tvativartya viṣṇor aṇīyasā virajenātmanaikaḥ namaskṛtaṃ brahmavidām upaiti kalpāyuṣo yadvibudhā ramante
But passing beyond that, the navel of the universe, of Viṣṇu, alone with a self subtler and free of taint, he approaches that (realm) saluted by the knowers of Brahman, where the gods whose lifespan is a kalpa take their delight.
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.26
अथो अनन्तस्य मुखानलेन दन्दह्यमानं स निरीक्ष्य विश्वम् निर्याति सिद्धेश्वरयुष्टधिष्ण्यं यद्द्वैपरार्ध्यं तदु पारमेष्ठ्यम्
atho anantasya mukhānalena dandahyamānaṃ sa nirīkṣya viśvam niryāti siddheśvarayuṣṭadhiṣṇyaṃ yaddvaiparārdhyaṃ tadu pārameṣṭhyam
Then, having beheld the universe being burnt up by the fire from Ananta's mouth, he goes forth to the abode frequented by the lords of the siddhas, which lasts two halves (of Brahmā's life) — and that is the supreme station of Brahmā.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 2.27
न यत्र शोको न जरा न मृत्युर् नार्तिर्न चोद्वेग ऋते कुतश्चित् यच् चित् ततो ऽदः कृपयानिदंविदां दुरन्तदुःखप्रभवानुदर्शनात्
na yatra śoko na jarā na mṛtyur nārtirna codvega ṛte kutaścit yac cit tato 'daḥ kṛpayānidaṃvidāṃ durantaduḥkhaprabhavānudarśanāt
Where there is no sorrow, no old age, no death, no distress and no agitation, except concern arising from some (other) source — namely, out of compassion for those who do not know this, from observing the origin of their unending suffering.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 2.28
ततो विशेषं प्रतिपद्य निर्भयस् तेनात्मनापो ऽनलमूर्तिरत्वरन् ज्योतिर्मयो वायुम् उपेत्य काले वाय्वात्मना खं बृहदात्मलिङ्गम्
tato viśeṣaṃ pratipadya nirbhayas tenātmanāpo 'nalamūrtiratvaran jyotirmayo vāyum upetya kāle vāyvātmanā khaṃ bṛhadātmaliṅgam
Then, attaining the distinct (subtle form), fearless, unhurried, by that self (he becomes) water, then the form of fire, made of light; reaching air, and in time, with the nature of air, (he enters) space, the great mark of the Self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 2.29
घ्राणेन गन्धं रसनेन वै रसं रूपं च दृष्ट्या श्वसनं त्वचैव श्रोत्रेण चोपेत्य नभोगुणत्वं प्राणेन चाकूतिम् उपैति योगी
ghrāṇena gandhaṃ rasanena vai rasaṃ rūpaṃ ca dṛṣṭyā śvasanaṃ tvacaiva śrotreṇa copetya nabhoguṇatvaṃ prāṇena cākūtim upaiti yogī
Having reached, through smelling, the (essence of) odour, through tasting, flavour, through sight, form, through the skin, touch, and through hearing, the property of space, the yogī through the breath attains (its own) impulse.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 2.30
स भूतसूक्ष्मेन्द्रियसन्निकर्षं मनोमयं देवमयं विकार्यम् संसाद्य गत्या सह तेन याति विज्ञानतत्त्वं गुणसन्निरोधम्
sa bhūtasūkṣmendriyasannikarṣaṃ manomayaṃ devamayaṃ vikāryam saṃsādya gatyā saha tena yāti vijñānatattvaṃ guṇasannirodham
Having accomplished that conjunction of subtle elements and senses, which is made of mind, made of the gods, and subject to change, he goes along with it, by that same course, to the principle of understanding, wherein the qualities are (finally) held back.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 2.31
तेनात्मनात्मानम् उपैति शान्तम् आनन्दम् आनन्दमयो ऽवसाने एतां गतिं भागवतीं गतो यः स वै पुनर्नेह विषज्जते ऽङ्ग
tenātmanātmānam upaiti śāntam ānandam ānandamayo 'vasāne etāṃ gatiṃ bhāgavatīṃ gato yaḥ sa vai punarneha viṣajjate 'ṅga
By that self he approaches, at the end, the peaceful Self, bliss, himself made of bliss. He who has reached this course belonging to the Lord is indeed never again entangled here, dear one.
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.32
एते सृती ते नृप वेदगीते त्वयाभिपृष्टे च सनातने च ये वै पुरा ब्रह्मण आह तुष्ट आराधितो भगवान् वासुदेवः
ete sṛtī te nṛpa vedagīte tvayābhipṛṣṭe ca sanātane ca ye vai purā brahmaṇa āha tuṣṭa ārādhito bhagavān vāsudevaḥ
These, O king, are the two ways, sung in the Vedas, about which you have asked, and they are eternal — which formerly the Lord Vāsudeva, worshipped and well pleased, declared to Brahmā.
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.33
न ह्यतो ऽन्यः शिवः पन्था विशतः संसृताविह वासुदेवे भगवति भक्तियोगो यतो भवेत्
na hyato 'nyaḥ śivaḥ panthā viśataḥ saṃsṛtāviha vāsudeve bhagavati bhaktiyogo yato bhavet
For there is no other auspicious path than this for one who has entered here into the round of rebirth — that from which devotional yoga toward the Lord Vāsudeva may arise.
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.34
भगवान् ब्रह्म कार्त्स्न्येन त्रिरन्वीक्ष्य मनीषया तदध्यवस्यत् कूटस्थो रतिरात्मन् यतो भवेत्
bhagavān brahma kārtsnyena triranvīkṣya manīṣayā tadadhyavasyat kūṭastho ratirātman yato bhavet
The Lord (Brahmā), having surveyed the Veda in its entirety three times with his discernment, concluded, remaining fixed, that (this is the way) by which love for the Self may arise.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 2 2.35
भगवान् सर्वभूतेषु लक्षितः स्वात्मना हरिः दृश्यैर्बुद्ध्यादिभिर्द्रष्टा लक्षणैरनुमापकैः
bhagavān sarvabhūteṣu lakṣitaḥ svātmanā hariḥ dṛśyairbuddhyādibhirdraṣṭā lakṣaṇairanumāpakaiḥ
The Lord Hari, the seer, is discerned in all beings by one's own self, by means of the visible things — intellect and the rest — which are marks giving grounds for inference.
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.36
तस्मात् सर्वात्मना राजन् हरिः सर्वत्र सर्वदा श्रोतव्यः कीर्तितव्यश्च स्मर्तव्यो भगवान् नृणाम्
tasmāt sarvātmanā rājan hariḥ sarvatra sarvadā śrotavyaḥ kīrtitavyaśca smartavyo bhagavān nṛṇām
Therefore, O king, with one's whole being, Hari the Lord should be heard of, celebrated and remembered by men, everywhere and at all times.
AI translation rendered from the Sanskrit, not a published edition
SB 2 2.37
पिबन्ति ये भगवत आत्मनः सतां कथामृतं श्रवणपुटेषु सम्भृतम् पुनन्ति ते विषयविदूषिताशयं व्रजन्ति तच्चरणसरोरुहान्तिकम्
pibanti ye bhagavata ātmanaḥ satāṃ kathāmṛtaṃ śravaṇapuṭeṣu sambhṛtam punanti te viṣayavidūṣitāśayaṃ vrajanti taccaraṇasaroruhāntikam
Those who drink the nectar of the tales of the Lord, the Self of the good, gathered in the hollows of their ears, cleanse their minds defiled by objects of sense and go to the nearness of his lotus feet.
AI translation rendered from the Sanskrit, not a published edition