Bhagavata Purana — Skandha 4 — Chapter 22
SB 4 22.1
मैत्रेय उवाच जनेषु प्रगृणत्स्व् एवं पृथुं पृथुल-विक्रमम् तत्रोपजग्मुर् मुनयश् चत्वारः सूर्य-वर्चसः
maitreya uvāca janeṣu pragṛṇatsv evaṃ pṛthuṃ pṛthula-vikramam tatropajagmur munayaś catvāraḥ sūrya-varcasaḥ
Maitreya said: While the people were thus praising Pṛthu of vast prowess, four sages, with the splendour of the sun, came there.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.2
तांस् तु सिद्धेश्वरान् राजा व्योम्नो ऽवतरतो ऽर्चिषा लोकान् अपापान् कुर्वाणान् सानुगो ऽचष्ट लक्षितान्
tāṃs tu siddheśvarān rājā vyomno 'vatarato 'rciṣā lokān apāpān kurvāṇān sānugo 'caṣṭa lakṣitān
But the king with his attendants saw them, those lords of perfection, descending from the sky, recognizable by their radiance, making the worlds free of sin.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.3
तद्-दर्शनोद्गतान् प्राणान् प्रत्यादित्सुर् इवोत्थितः स-सदस्यानुगो वैन्य इन्द्रियेशो गुणान् इव
tad-darśanodgatān prāṇān pratyāditsur ivotthitaḥ sa-sadasyānugo vainya indriyeśo guṇān iva
Vainya rose up, as if to draw back the life-breaths that had risen up at the sight of them, together with the members of the assembly and his attendants — like the lord of the senses (rising) with the sense-faculties.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 22.4
गौरवाद् यन्त्रितः सभ्यः प्रश्रयानत-कन्धरः विधिवत् पूजयां चक्रे गृहीताध्यर्हणासनान्
gauravād yantritaḥ sabhyaḥ praśrayānata-kandharaḥ vidhivat pūjayāṃ cakre gṛhītādhyarhaṇāsanān
Restrained by reverence, courteous, his neck bent in deference, he duly performed worship of them once they had taken seats of high honour.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.5
तत्-पाद-शौच-सलिलैर् मार्जितालक-बन्धनः तत्र शीलवतां वृत्तम् आचरन् मानयन्न् इव
tat-pāda-śauca-salilair mārjitālaka-bandhanaḥ tatra śīlavatāṃ vṛttam ācaran mānayann iva
With the water from the washing of their feet the fastening of his locks was wetted; and in that he was following the practice of the well-bred, as if (thereby) honouring (them).
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.6
हाटकासन आसीनान् स्व-धिष्ण्येष्व् इव पावकान् श्रद्धा-संयम-संयुक्तः प्रीतः प्राह भवाग्रजान्
hāṭakāsana āsīnān sva-dhiṣṇyeṣv iva pāvakān śraddhā-saṃyama-saṃyuktaḥ prītaḥ prāha bhavāgrajān
To them, seated on golden seats like fires in their own altars, he, filled with faith and self-restraint, gladly spoke — to the elder brothers of Bhava (Śiva).
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.7
पृथुर् उवाच अहो आचरितं किं मे मङ्गलं मङ्गलायनाः यस्य वो दर्शनं ह्य् आसीद् दुर्दर्शानां च योगिभिः
pṛthur uvāca aho ācaritaṃ kiṃ me maṅgalaṃ maṅgalāyanāḥ yasya vo darśanaṃ hy āsīd durdarśānāṃ ca yogibhiḥ
Pṛthu said: Ah, what auspicious deed have I done, O abodes of auspiciousness, that I have obtained the sight of you, who are hard to see even for yogīs?
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.8
किं तस्य दुर्लभतरम् इह लोके परत्र च यस्य विप्राः प्रसीदन्ति शिवो विष्णुश् च सानुगः
kiṃ tasya durlabhataram iha loke paratra ca yasya viprāḥ prasīdanti śivo viṣṇuś ca sānugaḥ
What is harder to obtain for him, here in this world or in the next, with whom the brāhmaṇas are pleased, and Śiva, and Viṣṇu together with his attendants?
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.9
नैव लक्षयते लोको लोकान् पर्यटतो ऽपि यान् यथा सर्व-दृशं सर्व आत्मानं ये ऽस्य हेतवः
naiva lakṣayate loko lokān paryaṭato 'pi yān yathā sarva-dṛśaṃ sarva ātmānaṃ ye 'sya hetavaḥ
People do not notice them at all, though they roam through the worlds — just as all (beings fail to notice) the all-seeing Self — those who are the causes of this (world).
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.10
अधना अपि ते धन्याः साधवो गृह-मेधिनः यद्-गृहा ह्य् अर्ह-वर्याम्बु- तृण-भूमीश्वरावराः
adhanā api te dhanyāḥ sādhavo gṛha-medhinaḥ yad-gṛhā hy arha-varyāmbu- tṛṇa-bhūmīśvarāvarāḥ
Even though without wealth, those saintly householders are fortunate, whose houses (are supplied) with worthy, excellent water, grass and ground, and whose master is humble.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 22.11
व्यालालय-द्रुमा वै तेष्व् अरिक्ताखिल-सम्पदः यद्-गृहास् तीर्थ-पादीय- पादतीर्थ-विवर्जिताः
vyālālaya-drumā vai teṣv ariktākhila-sampadaḥ yad-gṛhās tīrtha-pādīya- pādatīrtha-vivarjitāḥ
But those houses which are devoid of the foot-water of him whose feet are holy places are truly trees that serve as lairs of snakes, though in them no kind of wealth is lacking.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 22.12
स्वागतं वो द्विज-श्रेष्ठा यद्-व्रतानि मुमुक्षवः चरन्ति श्रद्धया धीरा बाला एव बृहन्ति च
svāgataṃ vo dvija-śreṣṭhā yad-vratāni mumukṣavaḥ caranti śraddhayā dhīrā bālā eva bṛhanti ca
Welcome to you, O best of the twice-born, whose vows those who desire release, the steadfast, practise with faith — and you grew great even as boys.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 22.13
कच्चिन् नः कुशलं नाथा इन्द्रियार्थार्थ-वेदिनाम् व्यसनावाप एतस्मिन् पतितानां स्व-कर्मभिः
kaccin naḥ kuśalaṃ nāthā indriyārthārtha-vedinām vyasanāvāpa etasmin patitānāṃ sva-karmabhiḥ
Is it well with us, O lords — with us who know only sense objects as our aim, fallen by our own deeds into this pit of misery?
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.14
भवत्सु कुशल-प्रश्न आत्मारामेषु नेष्यते कुशलाकुशला यत्र न सन्ति मति-वृत्तयः
bhavatsu kuśala-praśna ātmārāmeṣu neṣyate kuśalākuśalā yatra na santi mati-vṛttayaḥ
A question about welfare is not appropriate in your case, who take delight in the Self, in whom there are no movements of mind that are good or bad.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.15
तद् अहं कृत-विश्रम्भः सुहृदो वस् तपस्विनाम् सम्पृच्छे भव एतस्मिन् क्षेमः केनाञ्जसा भवेत्
tad ahaṃ kṛta-viśrambhaḥ suhṛdo vas tapasvinām sampṛcche bhava etasmin kṣemaḥ kenāñjasā bhavet
Therefore, having gained confidence, I ask you ascetics, my well-wishers: by what would well-being readily come about in this existence?
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.16
व्यक्तम् आत्मवताम् आत्मा भगवान् आत्म-भावनः स्वानाम् अनुग्रहायेमां सिद्ध-रूपी चरत्य् अजः
vyaktam ātmavatām ātmā bhagavān ātma-bhāvanaḥ svānām anugrahāyemāṃ siddha-rūpī caraty ajaḥ
It is clear that the Lord, the Self of the self-possessed, who fosters the self, the unborn one, ranges over this (world) in the form of perfected beings for the favour of his own people.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.17
मैत्रेय उवाच पृथोस् तत् सूक्तम् आकर्ण्य सारं सुष्ठु मितं मधु स्मयमान इव प्रीत्या कुमारः प्रत्युवाच ह
maitreya uvāca pṛthos tat sūktam ākarṇya sāraṃ suṣṭhu mitaṃ madhu smayamāna iva prītyā kumāraḥ pratyuvāca ha
Maitreya said: Having heard that well-spoken utterance of Pṛthu — pithy, very well measured, and sweet — the Kumāra, as if smiling, replied with affection.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.18
सनत्-कुमार उवाच साधु पृष्टं महाराज सर्व-भूत-हितात्मना भवता विदुषा चापि साधूनां मतिर् ईदृशी
sanat-kumāra uvāca sādhu pṛṣṭaṃ mahārāja sarva-bhūta-hitātmanā bhavatā viduṣā cāpi sādhūnāṃ matir īdṛśī
Sanat-kumāra said: Well have you asked, great king, you who are intent on the good of all beings and who are learned as well; such indeed is the disposition of the good.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.19
सङ्गमः खलु साधूनाम् उभयेषां च सम्मतः यत्-सम्भाषण-सम्प्रश्नः सर्वेषां वितनोति शम्
saṅgamaḥ khalu sādhūnām ubhayeṣāṃ ca sammataḥ yat-sambhāṣaṇa-sampraśnaḥ sarveṣāṃ vitanoti śam
The meeting of the good is surely welcome to both parties, since conversation and mutual questioning among them spreads well-being for all.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.20
अस्त्य् एव राजन् भवतो मधुद्विषः पादारविन्दस्य गुणानुवादने रतिर् दुरापा विधुनोति नैष्ठिकी कामं कषायं मलम् अन्तर्-आत्मनः
asty eva rājan bhavato madhudviṣaḥ pādāravindasya guṇānuvādane ratir durāpā vidhunoti naiṣṭhikī kāmaṃ kaṣāyaṃ malam antar-ātmanaḥ
It is already present in you, O king — that hard-won love in recounting the qualities of the lotus feet of the foe of Madhu; being steady, it shakes off desire, the astringent stain of the inner self.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.21
शास्त्रेष्व् इयान् एव सुनिश्चितो नृणां क्षेमस्य सध्र्यग्-विमृशेषु हेतुः असङ्ग आत्म-व्यतिरिक्त आत्मनि दृढा रतिर् ब्रह्मणि निर्गुणे च या
śāstreṣv iyān eva suniścito nṛṇāṃ kṣemasya sadhryag-vimṛśeṣu hetuḥ asaṅga ātma-vyatirikta ātmani dṛḍhā ratir brahmaṇi nirguṇe ca yā
In the scriptures just this much is firmly settled, among comprehensive reflections, as the cause of men's welfare: non-attachment to what is other than the Self, and that firm love which is in the Self, in Brahman without qualities.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 22.22
सा श्रद्धया भगवद्-धर्म-चर्यया जिज्ञासयाध्यात्मिक-योग-निष्ठया योगेश्वरोपासनया च नित्यं पुण्य-श्रवः-कथया पुण्यया च
sā śraddhayā bhagavad-dharma-caryayā jijñāsayādhyātmika-yoga-niṣṭhayā yogeśvaropāsanayā ca nityaṃ puṇya-śravaḥ-kathayā puṇyayā ca
That (love arises) through faith, through the practice of the Lord's dharma, through the desire to know, through steadfastness in the yoga concerning the self, through worship of the lord of yoga, and constantly through the holy narrative, the hearing of which is purifying;
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.23
अर्थेन्द्रियाराम-सगोष्ठ्य्-अतृष्णया तत्-सम्मतानाम् अपरिग्रहेण च विविक्त-रुच्या परितोष आत्मनि विना हरेर् गुण-पीयूष-पानात्
arthendriyārāma-sagoṣṭhy-atṛṣṇayā tat-sammatānām aparigraheṇa ca vivikta-rucyā paritoṣa ātmani vinā harer guṇa-pīyūṣa-pānāt
through absence of thirst for the company of those who take pleasure in wealth and the senses, and through not accepting what is approved by them, through a taste for solitude, and through contentment in oneself apart from the drinking of the nectar of Hari's qualities;
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 22.24
अहिंसया पारमहंस्य-चर्यया स्मृत्या मुकुन्दाचरिताग्र्य-सीधुना यमैर् अकामैर् नियमैश् चाप्य् अनिन्दया निरीहया द्वन्द्व-तितिक्षया च
ahiṃsayā pāramahaṃsya-caryayā smṛtyā mukundācaritāgrya-sīdhunā yamair akāmair niyamaiś cāpy anindayā nirīhayā dvandva-titikṣayā ca
through non-injury, through the conduct of a paramahaṃsa, through recollection, through the foremost liquor of Mukunda's deeds, through desireless restraints and observances too, through not finding fault, through freedom from striving, and through endurance of the pairs of opposites;
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.25
हरेर् मुहुस् तत्पर-कर्ण-पूर- गुणाभिधानेन विजृम्भमाणया भक्त्या ह्य् असङ्गः सद्-असत्य् अनात्मनि स्यान् निर्गुणे ब्रह्मणि चाञ्जसा रतिः
harer muhus tatpara-karṇa-pūra- guṇābhidhānena vijṛmbhamāṇayā bhaktyā hy asaṅgaḥ sad-asaty anātmani syān nirguṇe brahmaṇi cāñjasā ratiḥ
By repeatedly naming Hari's qualities — which are ear-ornaments for those devoted to him — devotion expands, and through it there comes detachment from the non-self, whether manifest or unmanifest, and readily a delight in the attributeless Brahman.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.26
यदा रतिर् ब्रह्मणि नैष्ठिकी पुमान् आचार्यवान् ज्ञान-विराग-रंहसा दहत्य् अवीर्यं हृदयं जीव-कोशं पञ्चात्मकं योनिम् इवोत्थितो ऽग्निः
yadā ratir brahmaṇi naiṣṭhikī pumān ācāryavān jñāna-virāga-raṃhasā dahaty avīryaṃ hṛdayaṃ jīva-kośaṃ pañcātmakaṃ yonim ivotthito 'gniḥ
When a man, having a teacher, has firm delight in Brahman, then by the force of knowledge and detachment he burns up the powerless heart, the sheath of the living being made of the five (elements), as a fire risen up burns its own source.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.27
दग्धाशयो मुक्त-समस्त-तद्-गुणो नैवात्मनो बहिर् अन्तर् विचष्टे परात्मनोर् यद्-व्यवधानं पुरस्तात् स्वप्ने यथा पुरुषस् तद्-विनाशे
dagdhāśayo mukta-samasta-tad-guṇo naivātmano bahir antar vicaṣṭe parātmanor yad-vyavadhānaṃ purastāt svapne yathā puruṣas tad-vināśe
With his (mental) dispositions burnt away, freed from all their qualities, he no longer looks outward or inward for the self, just as a man in a dream (does not see) the division that formerly stood between the self and the Supreme Self, when that (dream) is destroyed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 22.28
आत्मानम् इन्द्रियार्थं च परं यद् उभयोर् अपि सत्य् आशय उपाधौ वै पुमान् पश्यति नान्यदा
ātmānam indriyārthaṃ ca paraṃ yad ubhayor api saty āśaya upādhau vai pumān paśyati nānyadā
A man sees himself, the objects of the senses, and what is beyond both only so long as the (mental) disposition, the limiting adjunct, exists — not otherwise.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.29
निमित्ते सति सर्वत्र जलादाव् अपि पूरुषः आत्मनश् च परस्यापि भिदां पश्यति नान्यदा
nimitte sati sarvatra jalādāv api pūruṣaḥ ātmanaś ca parasyāpi bhidāṃ paśyati nānyadā
Only when there is an occasioning cause — water and the like anywhere — does a person see a difference between himself and another; not otherwise.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.30
इन्द्रियैर् विषयाकृष्टैर् आक्षिप्तं ध्यायतां मनः चेतनां हरते बुद्धेः स्तम्बस् तोयम् इव ह्रदात्
indriyair viṣayākṛṣṭair ākṣiptaṃ dhyāyatāṃ manaḥ cetanāṃ harate buddheḥ stambas toyam iva hradāt
For those who meditate, the mind, agitated by the senses that are drawn to their objects, carries off the awareness of the intellect, as a clump of reeds draws water from a lake.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.31
भ्रश्यत्य् अनुस्मृतिश् चित्तं ज्ञान-भ्रंशः स्मृति-क्षये तद्-रोधं कवयः प्राहुर् आत्मापह्नवम् आत्मनः
bhraśyaty anusmṛtiś cittaṃ jñāna-bhraṃśaḥ smṛti-kṣaye tad-rodhaṃ kavayaḥ prāhur ātmāpahnavam ātmanaḥ
Recollection is lost, (and with it) the thinking faculty; when memory is destroyed there is loss of knowledge. Its obstruction, the sages say, is the self's denial of the Self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 22.32
नातः परतरो लोके पुंसः स्वार्थ-व्यतिक्रमः यद्-अध्य् अन्यस्य प्रेयस्त्वम् आत्मनः स्व-व्यतिक्रमात्
nātaḥ parataro loke puṃsaḥ svārtha-vyatikramaḥ yad-adhy anyasya preyastvam ātmanaḥ sva-vyatikramāt
There is no greater failure of a man's own interest in this world than that, whereby, through the neglect of one's own (interest), something else becomes dearer than the self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 22.33
अर्थेन्द्रियार्थाभिध्यानं सर्वार्थापह्नवो नृणाम् भ्रंशितो ज्ञान-विज्ञानाद् येनाविशति मुख्यताम्
arthendriyārthābhidhyānaṃ sarvārthāpahnavo nṛṇām bhraṃśito jñāna-vijñānād yenāviśati mukhyatām
Dwelling in thought on wealth and on the objects of the senses is the ruin of all human aims; fallen from knowledge and discernment by it, one enters into the state of (mere) primacy (in material things).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 22.34
न कुर्यात् कर्हिचित् सङ्गं तमस् तीव्रं तितीरिषुः धर्मार्थ-काम-मोक्षाणां यद् अत्यन्त-विघातकम्
na kuryāt karhicit saṅgaṃ tamas tīvraṃ titīriṣuḥ dharmārtha-kāma-mokṣāṇāṃ yad atyanta-vighātakam
One who wishes to cross over the fierce darkness should never form attachment, for that is the utter destroyer of religious duty, wealth, pleasure, and liberation.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.35
तत्रापि मोक्ष एवार्थ आत्यन्तिकतयेष्यते त्रैवर्ग्यो ऽर्थो यतो नित्यं कृतान्त-भय-संयुतः
tatrāpi mokṣa evārtha ātyantikatayeṣyate traivargyo 'rtho yato nityaṃ kṛtānta-bhaya-saṃyutaḥ
Among those, liberation alone is held to be the (true) aim, as final; for the aim consisting of the three (dharma, artha, kāma) is always bound up with the fear of death.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.36
परे ऽवरे च ये भावा गुण-व्यतिकराद् अनु न तेषां विद्यते क्षेमम् ईश-विध्वंसिताशिषाम्
pare 'vare ca ye bhāvā guṇa-vyatikarād anu na teṣāṃ vidyate kṣemam īśa-vidhvaṃsitāśiṣām
For those states of being, high and low, which follow from the interaction of the qualities, there is no security, since their blessings are destroyed by the Lord.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 22.37
तत् त्वं नरेन्द्र जगताम् अथ तस्थूषां च देहेन्द्रियासु-धिषणात्मभिर् आवृतानाम् अम्प्;यः क्षेत्रवित्-तपतया हृदि विश्वग् आविः प्रत्यक् चकास्ति भगवांस् तम् अवेहि सो ऽस्मि
tat tvaṃ narendra jagatām atha tasthūṣāṃ ca dehendriyāsu-dhiṣaṇātmabhir āvṛtānām yaḥ kṣetravit-tapatayā hṛdi viśvag āviḥ pratyak cakāsti bhagavāṃs tam avehi so 'smi
Therefore, O king, know that One — of the moving and the unmoving alike, covered over by body, senses, life-breath, intellect, and (false) self — who as the knower of the field, shining forth, is manifest everywhere in the heart and shines inwardly: he is the Lord; know him — I am he.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 22.38
यस्मिन्न् इदं सद्-असद्-आत्मतया विभाति माया विवेक-विधुति स्रजि वाहि-बुद्धिः यस्मिन्न् इदं सद्-असद्-आत्मतया विभाति माया विवेक-विधुति स्रजि वाहि-बुद्धिः तं नित्य-मुक्त-परिशुद्ध-विशुद्ध-तत्त्वं प्रत्यूढ-कर्म-कलिल-प्रकृतिं प्रपद्ये
yasminn idaṃ sad-asad-ātmatayā vibhāti māyā viveka-vidhuti sraji vāhi-buddhiḥ yasminn idaṃ sad-asad-ātmatayā vibhāti māyā viveka-vidhuti sraji vāhi-buddhiḥ taṃ nitya-mukta-pariśuddha-viśuddha-tattvaṃ pratyūḍha-karma-kalila-prakṛtiṃ prapadye
I take refuge in him in whom this (world) appears, as real and unreal, as māyā — (the appearance) shaken off by discrimination, as with the notion of a snake in a garland — whose nature is eternally free, wholly pure and utterly clear, whose material nature, muddied by works, has been thrust aside.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 22.39
यत्-पाद-पङ्कज-पलाश-विलास-भक्त्या कर्माशयं ग्रथितम् उद्ग्रथयन्ति सन्तः यत्-पाद-पङ्कज-पलाश-विलास-भक्त्या कर्माशयं ग्रथितम् उद्ग्रथयन्ति सन्तः तद्वन् न रिक्त-मतयो यतयो ऽपि रुद्ध- स्रोतो-गणास् तम् अरणं भज वासुदेवम्
yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā karmāśayaṃ grathitam udgrathayanti santaḥ yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā karmāśayaṃ grathitam udgrathayanti santaḥ tadvan na rikta-matayo yatayo 'pi ruddha- sroto-gaṇās tam araṇaṃ bhaja vāsudevam
By devotion to the play of the petal-like lotus feet of him, the good untie the knotted stock of accumulated action; but ascetics with empty minds, though they have blocked the sensory currents, do not (untie it) likewise — worship him, Vāsudeva, the (only) refuge.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 22.40
कृच्छ्रो महान् इह भवार्णवम् अप्लवेशां षड्-वर्ग-नक्रम् असुखेन तितीर्षन्ति कृच्छ्रो महान् इह भवार्णवम् अप्लवेशां षड्-वर्ग-नक्रम् असुखेन तितीर्षन्ति तत् त्वं हरेर् भगवतो भजनीयम् अङ्घ्रिं कृत्वोडुपं व्यसनम् उत्तर दुस्तरार्णम्
kṛcchro mahān iha bhavārṇavam aplaveśāṃ ṣaḍ-varga-nakram asukhena titīrṣanti kṛcchro mahān iha bhavārṇavam aplaveśāṃ ṣaḍ-varga-nakram asukhena titīrṣanti tat tvaṃ harer bhagavato bhajanīyam aṅghriṃ kṛtvoḍupaṃ vyasanam uttara dustarārṇam
Great is the hardship here for those without a boat, who would cross with difficulty the ocean of existence with its crocodile of the six-fold (senses); therefore, making the worshipful foot of the Lord Hari your raft, cross over the distress, the ocean hard to cross.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 22.41
मैत्रेय उवाच स एवं ब्रह्म-पुत्रेण कुमारेणात्म-मेधसा दर्शितात्म-गतिः सम्यक् प्रशस्योवाच तं नृपः
maitreya uvāca sa evaṃ brahma-putreṇa kumāreṇātma-medhasā darśitātma-gatiḥ samyak praśasyovāca taṃ nṛpaḥ
Maitreya said: Thus the king, having been rightly shown the way of the self by Kumāra, the son of Brahmā, whose intelligence was fixed on the self, praised him and spoke to him.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.42
राजोवाच कृतो मे ऽनुग्रहः पूर्वं हरिणार्तानुकम्पिना तम् आपादयितुं ब्रह्मन् भगवन् यूयम् आगताः
rājovāca kṛto me 'nugrahaḥ pūrvaṃ hariṇārtānukampinā tam āpādayituṃ brahman bhagavan yūyam āgatāḥ
The king said: Formerly a favour was done to me by Hari, who has compassion for the afflicted; to bring it to fulfilment, O brāhmaṇa, O revered one, you have come.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.43
निष्पादितश् च कार्त्स्न्येन भगवद्भिर् घृणालुभिः साधूच्छिष्टं हि मे सर्वम् आत्मना सह किं ददे
niṣpāditaś ca kārtsnyena bhagavadbhir ghṛṇālubhiḥ sādhūcchiṣṭaṃ hi me sarvam ātmanā saha kiṃ dade
And it has been carried out completely by you, revered and compassionate ones. Indeed everything of mine, together with myself, is the remnant left by the saintly — what can I give?
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.44
प्राणा दाराः सुता ब्रह्मन् गृहाश् च स-परिच्छदाः राज्यं बलं मही कोश इति सर्वं निवेदितम्
prāṇā dārāḥ sutā brahman gṛhāś ca sa-paricchadāḥ rājyaṃ balaṃ mahī kośa iti sarvaṃ niveditam
Life-breaths, wife, sons, O brāhmaṇa, and house with its furnishings, kingdom, army, land, treasury — thus everything has been offered.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.45
सैना-पत्यं च राज्यं च दण्ड-नेतृत्वम् एव च सर्व लोकाधिपत्यं च वेद-शास्त्र-विद् अर्हति
sainā-patyaṃ ca rājyaṃ ca daṇḍa-netṛtvam eva ca sarva lokādhipatyaṃ ca veda-śāstra-vid arhati
Command of the army, kingship, the office of wielding the rod of punishment, and sovereignty over all the worlds — (all these) the knower of the Vedas and the scriptures deserves.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.46
स्वम् एव ब्राह्मणो भुङ्क्ते स्वं वस्ते स्वं ददाति च तस्यैवानुग्रहेणान्नं भुञ्जते क्षत्रियादयः
svam eva brāhmaṇo bhuṅkte svaṃ vaste svaṃ dadāti ca tasyaivānugraheṇānnaṃ bhuñjate kṣatriyādayaḥ
The brāhmaṇa eats only what is his own, wears what is his own, and gives away what is his own; it is by his grace alone that the kṣatriyas and the rest eat their food.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.47
यैर् ईदृशी भगवतो गतिर् आत्म-वाद एकान्ततो निगमिभिः प्रतिपादिता नः अम्प्;तुष्यन्त्व् अदभ्र-करुणाः स्व-कृतेन नित्यं को नाम तत् प्रतिकरोति विनोद-पात्रम्
yair īdṛśī bhagavato gatir ātma-vāda ekāntato nigamibhiḥ pratipāditā naḥ tuṣyantv adabhra-karuṇāḥ sva-kṛtena nityaṃ ko nāma tat pratikaroti vinoda-pātram
May those (sages) of no small compassion, by whom such a path to the Lord — the doctrine of the self, as conclusively established by the masters of scripture — has been expounded to us, ever be pleased by their own doing; for who indeed could requite that, being (only) a vessel of...?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 22.48
मैत्रेय उवाच त आत्म-योग-पतय आदि-राजेन पूजिताः शीलं तदीयं शंसन्तः खे ऽभवन् मिषतां नृणाम्
maitreya uvāca ta ātma-yoga-pataya ādi-rājena pūjitāḥ śīlaṃ tadīyaṃ śaṃsantaḥ khe 'bhavan miṣatāṃ nṛṇām
Maitreya said: Those masters of the yoga of the self, honoured by the first king, praising his character, rose into the sky while the people looked on.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.49
वैन्यस् तु धुर्यो महतां संस्थित्याध्यात्म-शिक्षया आप्त-कामम् इवात्मानं मेन आत्मन्य् अवस्थितः
vainyas tu dhuryo mahatāṃ saṃsthityādhyātma-śikṣayā āpta-kāmam ivātmānaṃ mena ātmany avasthitaḥ
But the son of Vena, the foremost of the great, by (their) instruction concerning the self regarding (right) conduct, considered himself as one whose desires were fulfilled, established in the self.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.50
कर्माणि च यथा-कालं यथा-देशं यथा-बलम् यथोचितं यथा-वित्तम् अकरोद् ब्रह्म-सात्-कृतम्
karmāṇi ca yathā-kālaṃ yathā-deśaṃ yathā-balam yathocitaṃ yathā-vittam akarod brahma-sāt-kṛtam
And he performed his acts according to the time, according to the place, according to his strength, as was fitting, and according to his wealth, making them over to Brahman.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.51
फलं ब्रह्मणि सन्न्यस्य निर्विषङ्गः समाहितः कर्माध्यक्षं च मन्वान आत्मानं प्रकृतेः परम्
phalaṃ brahmaṇi sannyasya nirviṣaṅgaḥ samāhitaḥ karmādhyakṣaṃ ca manvāna ātmānaṃ prakṛteḥ param
Renouncing the fruit in Brahman, unattached and composed, considering the self, which is beyond primal nature, to be the overseer of action,
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.52
गृहेषु वर्तमानो ऽपि स साम्राज्य-श्रियान्वितः नासज्जतेन्द्रियार्थेषु निरहम्-मतिर् अर्कवत्
gṛheṣu vartamāno 'pi sa sāmrājya-śriyānvitaḥ nāsajjatendriyārtheṣu niraham-matir arkavat
Though dwelling in a household and possessed of imperial fortune, he did not become attached to the objects of the senses, being free of the notion of "I," like the sun.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.53
एवम् अध्यात्म-योगेन कर्माण्य् अनुसमाचरन् पुत्रान् उत्पादयाम् आस पञ्चार्चिष्य् आत्म-सम्मतान्
evam adhyātma-yogena karmāṇy anusamācaran putrān utpādayām āsa pañcārciṣy ātma-sammatān
Thus performing his acts by the yoga of the self, he begot upon Arci five sons agreeable to himself.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.54
विजिताश्वं धूम्रकेशं हर्यक्षं द्रविणं वृकम् सर्वेषां लोक-पालानां दधारैकः पृथुर् गुणान्
vijitāśvaṃ dhūmrakeśaṃ haryakṣaṃ draviṇaṃ vṛkam sarveṣāṃ loka-pālānāṃ dadhāraikaḥ pṛthur guṇān
Vijitāśva, Dhūmrakeśa, Haryakṣa, Draviṇa, and Vṛka. Pṛthu alone bore the qualities of all the guardians of the worlds.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.55
गोपीथाय जगत्-सृष्टेः काले स्वे स्वे ऽच्युतात्मकः मनो-वाग्-वृत्तिभिः सौम्यैर् गुणैः संरञ्जयन् प्रजाः
gopīthāya jagat-sṛṣṭeḥ kāle sve sve 'cyutātmakaḥ mano-vāg-vṛttibhiḥ saumyair guṇaiḥ saṃrañjayan prajāḥ
For the protection of the created world, at their several times, having Acyuta as his self, he delighted his subjects with the gentle workings of his mind and speech and with his virtues.
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.56
राजेत्य् अधान् नामधेयं सोम-राज इवापरः सूर्यवद् विसृजन् गृह्णन् प्रतपंश् च भुवो वसु
rājety adhān nāmadheyaṃ soma-rāja ivāparaḥ sūryavad visṛjan gṛhṇan pratapaṃś ca bhuvo vasu
He bore the title "king," like a second king of the moon, releasing and taking back the wealth of the earth like the sun, and burning (with heat).
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.57
दुर्धर्षस् तेजसेवाग्निर् महेन्द्र इव दुर्जयः तितिक्षया धरित्रीव द्यौर् इवाभीष्ट-दो नृणाम्
durdharṣas tejasevāgnir mahendra iva durjayaḥ titikṣayā dharitrīva dyaur ivābhīṣṭa-do nṛṇām
Unassailable like fire in his splendour, hard to conquer like great Indra, like the earth in forbearance, like the sky a giver of what men desire,
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.58
वर्षति स्म यथा-कामं पर्जन्य इव तर्पयन् समुद्र इव दुर्बोधः सत्त्वेनाचल-राड् इव
varṣati sma yathā-kāmaṃ parjanya iva tarpayan samudra iva durbodhaḥ sattvenācala-rāḍ iva
He rained down (gifts) as desired, satisfying (people) like the rain-cloud, unfathomable like the ocean, in steadfastness like the king of mountains,
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.59
धर्म-राड् इव शिक्षायाम् आश्चर्ये हिमवान् इव कुवेर इव कोशाढ्यो गुप्तार्थो वरुणो यथा
dharma-rāḍ iva śikṣāyām āścarye himavān iva kuvera iva kośāḍhyo guptārtho varuṇo yathā
Like the king of dharma in discipline, like the Himālaya in wonders, rich in treasure like Kuvera, and like Varuṇa in keeping his purposes hidden,
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.60
मातरिश्वेव सर्वात्मा बलेन महसौजसा अविषह्यतया देवो भगवान् भूत-राड् इव
mātariśveva sarvātmā balena mahasaujasā aviṣahyatayā devo bhagavān bhūta-rāḍ iva
Like Mātariśvan (the wind), the self of all, in strength, might, and vigour; in being unassailable, like the god, the lord, the king of beings (Śiva),
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.61
कन्दर्प इव सौन्दर्ये मनस्वी मृग-राड् इव वात्सल्ये मनुवन् नृणां प्रभुत्वे भगवान् अजः
kandarpa iva saundarye manasvī mṛga-rāḍ iva vātsalye manuvan nṛṇāṃ prabhutve bhagavān ajaḥ
Like Kandarpa in beauty, high-minded like the king of beasts, like Manu in affection, like the unborn Lord in dominion over men,
AI translation rendered from the Sanskrit, not a published edition
SB 4 22.62
बृहस्पतिर् ब्रह्म-वादे आत्मवत्त्वे स्वयं हरिः भक्त्या गो-गुरु-विप्रेषु विष्वक्सेनानुवर्तिषु ह्रिया प्रश्रय-शीलाभ्याम् आत्म-तुल्यः परोद्यमे
bṛhaspatir brahma-vāde ātmavattve svayaṃ hariḥ bhaktyā go-guru-vipreṣu viṣvaksenānuvartiṣu hriyā praśraya-śīlābhyām ātma-tulyaḥ parodyame
Bṛhaspati in discourse on Brahman, Hari himself in self-mastery; in devotion to cows, teachers and brāhmaṇas and to the followers of Viṣvaksena, in modesty, in deference and good conduct — he was equal to himself; (and so too) in promoting the good of others.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 22.63
कीर्त्योर्ध्व-गीतया पुम्भिस् त्रैलोक्ये तत्र तत्र ह प्रविष्टः कर्ण-रन्ध्रेषु स्त्रीणां रामः सताम् इव
kīrtyordhva-gītayā pumbhis trailokye tatra tatra ha praviṣṭaḥ karṇa-randhreṣu strīṇāṃ rāmaḥ satām iva
By his fame, sung on high by men here and there throughout the three worlds, he entered the ear-holes of women, as Rāma (does) those of the good.
AI translation rendered from the Sanskrit, not a published edition