Bhagavata Purana — Skandha 4 — Chapter 29
SB 4 29.1
प्राचीनबर्हिर् उवाच भगवंस् ते वचो ऽस्माभिर् न सम्यग् अवगम्यते कवयस् तद् विजानन्ति न वयं कर्म-मोहिताः
prācīnabarhir uvāca bhagavaṃs te vaco 'smābhir na samyag avagamyate kavayas tad vijānanti na vayaṃ karma-mohitāḥ
Prācīnabarhi said: Lord, your words are not rightly understood by us. The wise understand that; we do not, bewildered as we are by (ritual) action.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.2
नारद उवाच पुरुषं पुरञ्जनं विद्याद् यद् व्यनक्त्य् आत्मनः पुरम् एक-द्वि-त्रि-चतुष्-पादं बहु-पादम् अपादकम्
nārada uvāca puruṣaṃ purañjanaṃ vidyād yad vyanakty ātmanaḥ puram eka-dvi-tri-catuṣ-pādaṃ bahu-pādam apādakam
Nārada said: One should know Purañjana to be the person (puruṣa), inasmuch as he makes manifest for himself a city — one-footed, two-, three-, four-footed, many-footed, or footless.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.3
यो ऽविज्ञाताहृतस् तस्य पुरुषस्य सखेश्वरः यन् न विज्ञायते पुम्भिर् नामभिर् वा क्रिया-गुणैः
yo 'vijñātāhṛtas tasya puruṣasya sakheśvaraḥ yan na vijñāyate pumbhir nāmabhir vā kriyā-guṇaiḥ
He who was called "the Unknown One" is that person's friend and lord, since he is not known by men either by names or by actions and attributes.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 29.4
यदा जिघृक्षन् पुरुषः कार्त्स्न्येन प्रकृतेर् गुणान् नव-द्वारं द्वि-हस्ताङ्घ्रि तत्रामनुत साध्व् इति
yadā jighṛkṣan puruṣaḥ kārtsnyena prakṛter guṇān nava-dvāraṃ dvi-hastāṅghri tatrāmanuta sādhv iti
When the person, wishing to seize entirely the qualities of material nature, (found) the nine-gated (city) with its two hands and two feet, he thought therein, "This is good."
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.5
बुद्धिं तु प्रमदां विद्यान् ममाहम् इति यत्-कृतम् याम् अधिष्ठाय देहे ऽस्मिन् पुमान् भुङ्क्ते ऽक्षभिर् गुणान्
buddhiṃ tu pramadāṃ vidyān mamāham iti yat-kṛtam yām adhiṣṭhāya dehe 'smin pumān bhuṅkte 'kṣabhir guṇān
But one should know the woman to be the intelligence, by whose doing "mine" and "I" arise; resting upon her, the male in this body enjoys the sense objects by means of the senses.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.6
सखाय इन्द्रिय-गणा ज्ञानं कर्म च यत्-कृतम् सख्यस् तद्-वृत्तयः प्राणः पञ्च-वृत्तिर् यथोरगः
sakhāya indriya-gaṇā jñānaṃ karma ca yat-kṛtam sakhyas tad-vṛttayaḥ prāṇaḥ pañca-vṛttir yathoragaḥ
The male friends are the groups of senses, and knowledge and action are what is done by them; the female friends are their functions; the serpent is the vital air with its fivefold operation.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.7
बृहद्-बलं मनो विद्याद् उभयेन्द्रिय-नायकम् पञ्चालाः पञ्च विषया यन्-मध्ये नव-खं पुरम्
bṛhad-balaṃ mano vidyād ubhayendriya-nāyakam pañcālāḥ pañca viṣayā yan-madhye nava-khaṃ puram
One should know Bṛhadbala to be the mind, the leader of both sets of senses; the Pañcālas are the five objects, in whose midst lies the city with nine openings.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.8
अक्षिणी नासिके कर्णौ मुखं शिश्न-गुदाव् इति द्वे द्वे द्वारौ बहिर् याति यस् तद्-इन्द्रिय-संयुतः
akṣiṇī nāsike karṇau mukhaṃ śiśna-gudāv iti dve dve dvārau bahir yāti yas tad-indriya-saṃyutaḥ
The two eyes, the two nostrils, the two ears, the mouth, the penis and the anus — these are the gates, two by two; and he who is joined with those senses goes out (through them).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 29.9
अक्षिणी नासिके आस्यम् इति पञ्च पुरः कृताः दक्षिणा दक्षिणः कर्ण उत्तरा चोत्तरः स्मृतः
akṣiṇī nāsike āsyam iti pañca puraḥ kṛtāḥ dakṣiṇā dakṣiṇaḥ karṇa uttarā cottaraḥ smṛtaḥ
The two eyes, the two nostrils and the mouth — these five were made facing east (in front); the right ear is Dakṣiṇā, and the left is known as Uttarā.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.10
पश्चिमे इत्य् अधो द्वारौ गुदं शिश्नम् इहोच्यते खद्योताविर्मुखी चात्र नेत्रे एकत्र निर्मिते रूपं विभ्राजितं ताभ्यां विचष्टे चक्षुषेश्वरः
paścime ity adho dvārau gudaṃ śiśnam ihocyate khadyotāvirmukhī cātra netre ekatra nirmite rūpaṃ vibhrājitaṃ tābhyāṃ vicaṣṭe cakṣuṣeśvaraḥ
The two gates called "western" are the lower ones: here the anus and the penis are meant. Khadyotā and Āvirmukhī are the two eyes, made in one place; by them, with the faculty of sight, the lord perceives illuminated form.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.11
नलिनी नालिनी नासे गन्धः सौरभ उच्यते घ्राणो ऽवधूतो मुख्यास्यं विपणो वाग् रसविद् रसः
nalinī nālinī nāse gandhaḥ saurabha ucyate ghrāṇo 'vadhūto mukhyāsyaṃ vipaṇo vāg rasavid rasaḥ
Nalinī and Nālinī are the two nostrils; the fragrance is called Saurabha; Avadhūta is the sense of smell; Mukhya is the mouth; Vipaṇa is speech; and Rasavid (Rasajña) is taste.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.12
आपणो व्यवहारो ऽत्र चित्रम् अन्धो बहूदनम् पितृहूर् दक्षिणः कर्ण उत्तरो देवहूः स्मृतः
āpaṇo vyavahāro 'tra citram andho bahūdanam pitṛhūr dakṣiṇaḥ karṇa uttaro devahūḥ smṛtaḥ
Āpaṇa here is (verbal) dealing; the varied food is Bahūdana; the right ear is known as Pitṛhū and the left as Devahū.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.13
प्रवृत्तं च निवृत्तं च शास्त्रं पञ्चाल-संज्ञितम् पितृ-यानं देव-यानं श्रोत्राच् छ्रुत-धराद् व्रजेत्
pravṛttaṃ ca nivṛttaṃ ca śāstraṃ pañcāla-saṃjñitam pitṛ-yānaṃ deva-yānaṃ śrotrāc chruta-dharād vrajet
The scripture (dealing) with engagement in action and with withdrawal from it is what is called Pañcāla; by the path of the forefathers and the path of the gods one goes from the ear, from Śrutadhara.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.14
आसुरी मेढ्रम् अर्वाग्-द्वार् व्यवायो ग्रामिणां रतिः उपस्थो दुर्मदः प्रोक्तो निरृतिर् गुद उच्यते
āsurī meḍhram arvāg-dvār vyavāyo grāmiṇāṃ ratiḥ upastho durmadaḥ prokto nirṛtir guda ucyate
Āsurī is the penis, the downward gate; sexual union is the delight of the villagers; the genital is called Durmada, and the anus is called Nirṛti.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.15
वैशसं नरकं पायुर् लुब्धको ऽन्धौ तु मे शृणु हस्त-पादौ पुमांस् ताभ्यां युक्तो याति करोति च
vaiśasaṃ narakaṃ pāyur lubdhako 'ndhau tu me śṛṇu hasta-pādau pumāṃs tābhyāṃ yukto yāti karoti ca
Vaiśasa is hell; the anus is Lubdhaka. Now hear from me about the two blind ones: they are the hands and the feet, joined with which the man moves and acts.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.16
अन्तः-पुरं च हृदयं विषूचिर् मन उच्यते तत्र मोहं प्रसादं वा हर्षं प्राप्नोति तद्-गुणैः
antaḥ-puraṃ ca hṛdayaṃ viṣūcir mana ucyate tatra mohaṃ prasādaṃ vā harṣaṃ prāpnoti tad-guṇaiḥ
The inner apartment is the heart, and Viṣūcī is said to be the mind; there, through its qualities, he attains bewilderment, calm, or elation.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.17
यथा यथा विक्रियते गुणाक्तो विकरोति वा तथा तथोपद्रष्टात्मा तद्-वृत्तीर् अनुकार्यते
yathā yathā vikriyate guṇākto vikaroti vā tathā tathopadraṣṭātmā tad-vṛttīr anukāryate
In whatever way (the mind), smeared with the guṇas, is transformed or transforms (other things), in just that way the self, the onlooker, is made to imitate its activities.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.18
देहो रथस् त्व् इन्द्रियाश्वः संवत्सर-रयो ऽगतिः द्वि-कर्म-चक्रस् त्रि-गुण- ध्वजः पञ्चासु-बन्धुरः
deho rathas tv indriyāśvaḥ saṃvatsara-rayo 'gatiḥ dvi-karma-cakras tri-guṇa- dhvajaḥ pañcāsu-bandhuraḥ
The body is the chariot, the senses are its horses, the year is its speed, and it gets nowhere; the two kinds of action are its wheels, the three guṇas its banner, the five vital airs its cords (or seat-frame),
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.19
मनो-रश्मिर् बुद्धि-सूतो हृन्-नीडो द्वन्द्व-कूबरः पञ्चेन्द्रियार्थ-प्रक्षेपः सप्त-धातु-वरूथकः
mano-raśmir buddhi-sūto hṛn-nīḍo dvandva-kūbaraḥ pañcendriyārtha-prakṣepaḥ sapta-dhātu-varūthakaḥ
the mind is its rein, the intelligence its driver, the heart its seat, the pairs of opposites its pole, the five sense objects its missiles, and the seven bodily elements its armour.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.20
आकूतिर् विक्रमो बाह्यो मृग-तृष्णां प्रधावति एकादशेन्द्रिय-चमूः पञ्च-सूना-विनोद-कृत्
ākūtir vikramo bāhyo mṛga-tṛṣṇāṃ pradhāvati ekādaśendriya-camūḥ pañca-sūnā-vinoda-kṛt
Its intent is outward valour; it runs after a mirage; the army of eleven senses is its own, and it takes its amusement in the five kinds of slaughter.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 29.21
संवत्सरश् चण्डवेगः कालो येनोपलक्षितः तस्याहानीह गन्धर्वा गन्धर्व्यो रात्रयः स्मृताः हरन्त्य् आयुः परिक्रान्त्या षष्ट्य्-उत्तर-शत-त्रयम्
saṃvatsaraś caṇḍavegaḥ kālo yenopalakṣitaḥ tasyāhānīha gandharvā gandharvyo rātrayaḥ smṛtāḥ haranty āyuḥ parikrāntyā ṣaṣṭy-uttara-śata-trayam
The year is Caṇḍavega, by whom Time is signified; its days are the Gandharvas and its nights are said to be the Gandharvīs — three hundred and sixty of them, who by their circling carry off (one's) lifespan.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.22
काल-कन्या जरा साक्षाल् लोकस् तां नाभिनन्दति स्वसारं जगृहे मृत्युः क्षयाय यवनेश्वरः
kāla-kanyā jarā sākṣāl lokas tāṃ nābhinandati svasāraṃ jagṛhe mṛtyuḥ kṣayāya yavaneśvaraḥ
The daughter of Time is old age itself, whom no one in the world welcomes; Death, the lord of the Yavanas, took her as his sister for the sake of (the world's) destruction.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.23
आधयो व्याधयस् तस्य सैनिका यवनाश् चराः भूतोपसर्गाशु-रयः प्रज्वारो द्वि-विधो ज्वरः
ādhayo vyādhayas tasya sainikā yavanāś carāḥ bhūtopasargāśu-rayaḥ prajvāro dvi-vidho jvaraḥ
Mental afflictions and bodily diseases are his soldiers, the Yavanas his roving agents, and Prajvāra — the twofold fever — is the swift onslaught of calamities from living beings.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 29.24
एवं बहु-विधैर् दुःखैर् दैव-भूतात्म-सम्भवैः क्लिश्यमानः शतं वर्षं देहे देही तमो-वृतः
evaṃ bahu-vidhair duḥkhair daiva-bhūtātma-sambhavaiḥ kliśyamānaḥ śataṃ varṣaṃ dehe dehī tamo-vṛtaḥ
Thus tormented by manifold sufferings arising from fate, other creatures, and oneself, the embodied one, wrapped in darkness, (dwells) a hundred years in the body.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.25
प्राणेन्द्रिय-मनो-धर्मान् आत्मन्य् अध्यस्य निर्गुणः शेते काम-लवान् ध्यायन् ममाहम् इति कर्म-कृत्
prāṇendriya-mano-dharmān ātmany adhyasya nirguṇaḥ śete kāma-lavān dhyāyan mamāham iti karma-kṛt
Superimposing on the self the properties of the vital airs, the senses, and the mind, though himself free of the qualities, he lies (asleep), brooding on scraps of desire, performing action with the thought 'mine' and 'I'.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.26
यदात्मानम् अविज्ञाय भगवन्तं परं गुरुम् पुरुषस् तु विषज्जेत गुणेषु प्रकृतेः स्व-दृक्
yadātmānam avijñāya bhagavantaṃ paraṃ gurum puruṣas tu viṣajjeta guṇeṣu prakṛteḥ sva-dṛk
When a man, not knowing the self — the Lord, the supreme teacher — clings to the qualities of material nature, though he is himself the seer,
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.27
गुणाभिमानी स तदा कर्माणि कुरुते ऽवशः शुक्लं कृष्णं लोहितं वा यथा-कर्माभिजायते
guṇābhimānī sa tadā karmāṇi kurute 'vaśaḥ śuklaṃ kṛṣṇaṃ lohitaṃ vā yathā-karmābhijāyate
then, identifying himself with the qualities, he performs actions helplessly, and is born according to his action — white, black, or red.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.28
शुक्लात् प्रकाश-भूयिष्ठा लोकान् आप्नोति कर्हिचित् दुःखोदर्कान् क्रियायासांस् तमः-शोकोत्कटान् क्वचित्
śuklāt prakāśa-bhūyiṣṭhā lokān āpnoti karhicit duḥkhodarkān kriyāyāsāṃs tamaḥ-śokotkaṭān kvacit
From the white (action) he sometimes attains worlds abounding in light; sometimes (from the red) worlds full of toilsome activity ending in sorrow; and sometimes (from the black) those overwhelmed by darkness and grief.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.29
क्वचित् पुमान् क्वचिच् च स्त्री क्वचिन् नोभयम् अन्ध-धीः देवो मनुष्यस् तिर्यग् वा यथा-कर्म-गुणं भवः
kvacit pumān kvacic ca strī kvacin nobhayam andha-dhīḥ devo manuṣyas tiryag vā yathā-karma-guṇaṃ bhavaḥ
Sometimes a man, sometimes a woman, sometimes neither, with blinded intelligence; a god, a human, or an animal — existence follows the quality of one's action.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.30
क्षुत्-परीतो यथा दीनः सारमेयो गृहं गृहम् चरन् विन्दति यद्-दिष्टं दण्डम् ओदनम् एव वा
kṣut-parīto yathā dīnaḥ sārameyo gṛhaṃ gṛham caran vindati yad-diṣṭaṃ daṇḍam odanam eva vā
Just as a wretched dog beset by hunger, roaming from house to house, gets whatever is allotted — a beating or else food —
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.31
तथा कामाशयो जीव उच्चावच-पथा भ्रमन् उपर्य् अधो वा मध्ये वा याति दिष्टं प्रियाप्रियम्
tathā kāmāśayo jīva uccāvaca-pathā bhraman upary adho vā madhye vā yāti diṣṭaṃ priyāpriyam
so the living being, whose resting-place is desire, wandering along the high and low paths, goes above or below or in the middle, (obtaining) the allotted pleasant and unpleasant.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.32
दुःखेष्व् एकतरेणापि दैव-भूतात्म-हेतुषु जीवस्य न व्यवच्छेदः स्याच् चेत् तत्-तत्-प्रतिक्रिया
duḥkheṣv ekatareṇāpi daiva-bhūtātma-hetuṣu jīvasya na vyavacchedaḥ syāc cet tat-tat-pratikriyā
Even by any one of the sufferings caused by fate, by other beings, or by oneself, there is no cutting off (of misery) for the living being — and if there were, that would be the remedy for each of them.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 29.33
यथा हि पुरुषो भारं शिरसा गुरुम् उद्वहन् तं स्कन्धेन स आधत्ते तथा सर्वाः प्रतिक्रियाः
yathā hi puruṣo bhāraṃ śirasā gurum udvahan taṃ skandhena sa ādhatte tathā sarvāḥ pratikriyāḥ
Just as a man carrying a heavy load on his head shifts it to his shoulder, so are all remedies.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.34
नैकान्ततः प्रतीकारः कर्मणां कर्म केवलम् द्वयं ह्य् अविद्योपसृतं स्वप्ने स्वप्न इवानघ
naikāntataḥ pratīkāraḥ karmaṇāṃ karma kevalam dvayaṃ hy avidyopasṛtaṃ svapne svapna ivānagha
The counteraction of actions is not final; it is merely (more) action. For the pair (of suffering and its remedy) is brought about by ignorance, like a dream within a dream, O sinless one.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.35
अर्थे ह्य् अविद्यमाने ऽपि संसृतिर् न निवर्तते मनसा लिङ्ग-रूपेण स्वप्ने विचरतो यथा
arthe hy avidyamāne 'pi saṃsṛtir na nivartate manasā liṅga-rūpeṇa svapne vicarato yathā
Even when the object does not exist, the round of transmigration does not cease — as for one wandering in a dream by means of the mind in its subtle form.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.36
अथात्मनो ऽर्थ-भूतस्य यतो ऽनर्थ-परम्परा संसृतिस् तद्-व्यवच्छेदो भक्त्या परमया गुरौ
athātmano 'rtha-bhūtasya yato 'nartha-paramparā saṃsṛtis tad-vyavacchedo bhaktyā paramayā gurau
Now, for the self, which is the true (highest) good, the round of transmigration is the source of a succession of evils; its severance comes about through supreme devotion to the guru.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.37
वासुदेवे भगवति भक्ति-योगः समाहितः सध्रीचीनेन वैराग्यं ज्ञानं च जनयिष्यति
vāsudeve bhagavati bhakti-yogaḥ samāhitaḥ sadhrīcīnena vairāgyaṃ jñānaṃ ca janayiṣyati
Devotional practice concentrated on the Lord Vāsudeva, together with what is fitting, will generate both detachment and knowledge.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 29.38
सो ऽचिराद् एव राजर्षे स्याद् अच्युत-कथाश्रयः शृण्वतः श्रद्दधानस्य नित्यदा स्याद् अधीयतः
so 'cirād eva rājarṣe syād acyuta-kathāśrayaḥ śṛṇvataḥ śraddadhānasya nityadā syād adhīyataḥ
That (devotion), O royal sage, would very soon come to rest on the narratives of the infallible Lord; for one who hears with faith and constantly studies (them) it will always be present.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.39
यत्र भागवता राजन् साधवो विशदाशयाः भगवद्-गुणानुकथन- श्रवण-व्यग्र-चेतसः
yatra bhāgavatā rājan sādhavo viśadāśayāḥ bhagavad-guṇānukathana- śravaṇa-vyagra-cetasaḥ
There, O King, where devotees of the Lord, saintly and of pure heart, have their minds eager for the recital and hearing of the Lord's qualities —
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.40
तस्मिन् महन्-मुखरिता मधुभिच्- चरित्र-पीयूष-शेष-सरितः परितः स्रवन्ति ता ये पिबन्त्य् अवितृषो नृप गाढ-कर्णैस् तान् न स्पृशन्त्य् अशन-तृड्-भय-शोक-मोहाः
tasmin mahan-mukharitā madhubhic- caritra-pīyūṣa-śeṣa-saritaḥ paritaḥ sravanti tā ye pibanty avitṛṣo nṛpa gāḍha-karṇais tān na spṛśanty aśana-tṛḍ-bhaya-śoka-mohāḥ
there, uttered by the great ones, rivers of the inexhaustible nectar of the deeds of the slayer of Madhu flow on all sides; those who drink them unsatedly with ears held fast, O King — hunger, thirst, fear, grief, and delusion do not touch them.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.41
एतैर् उपद्रुतो नित्यं जीव-लोकः स्वभावजैः न करोति हरेर् नूनं कथामृत-निधौ रतिम्
etair upadruto nityaṃ jīva-lokaḥ svabhāvajaiḥ na karoti harer nūnaṃ kathāmṛta-nidhau ratim
Constantly harassed by these (afflictions), which arise from its own nature, the world of living beings surely takes no delight in the ocean of nectar that is the discourse about Hari.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.42
प्रजापति-पतिः साक्षाद् भगवान् गिरिशो मनुः दक्षादयः प्रजाध्यक्षा नैष्ठिकाः सनकादयः
prajāpati-patiḥ sākṣād bhagavān giriśo manuḥ dakṣādayaḥ prajādhyakṣā naiṣṭhikāḥ sanakādayaḥ
The lord of the Prajāpatis (Brahmā) himself, Lord Giriśa (Śiva), Manu, Dakṣa and the other overseers of the creatures, the lifelong celibates Sanaka and the rest,
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.43
मरीचिर् अत्र्य्-अङ्गिरसौ पुलस्त्यः पुलहः क्रतुः भृगुर् वसिष्ठ इत्य् एते मद्-अन्ता ब्रह्म-वादिनः
marīcir atry-aṅgirasau pulastyaḥ pulahaḥ kratuḥ bhṛgur vasiṣṭha ity ete mad-antā brahma-vādinaḥ
Marīci, Atri and Aṅgiras, Pulastya, Pulaha, Kratu, Bhṛgu, Vasiṣṭha — these, ending with me, are the speakers of the Veda;
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.44
अद्यापि वाचस्-पतयस् तपो-विद्या-समाधिभिः पश्यन्तो ऽपि न पश्यन्ति पश्यन्तं परमेश्वरम्
adyāpi vācas-patayas tapo-vidyā-samādhibhiḥ paśyanto 'pi na paśyanti paśyantaṃ parameśvaram
even today these masters of speech, though seeing by means of austerity, knowledge and meditative absorption, do not see the Supreme Lord who sees (them).
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.45
शब्द-ब्रह्मणि दुष्पारे चरन्त उरु-विस्तरे मन्त्र-लिङ्गैर् व्यवच्छिन्नं भजन्तो न विदुः परम्
śabda-brahmaṇi duṣpāre caranta uru-vistare mantra-liṅgair vyavacchinnaṃ bhajanto na viduḥ param
Ranging in the Veda of sound, which is hard to cross and vast in extent, worshipping (Him as) divided up by the marks of the mantras, they do not know the Supreme.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.46
सर्वेषाम् एव जन्तूनां सततं देह-पोषणे अस्ति प्रज्ञा समायत्ता को विशेषस् तदा नृणाम्
sarveṣām eva jantūnāṃ satataṃ deha-poṣaṇe asti prajñā samāyattā ko viśeṣas tadā nṛṇām
All creatures whatsoever have an intelligence constantly engaged in nourishing the body; what then is special about human beings?
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.47
तस्मात् कर्मसु बर्हिष्मन्न् अज्ञानाद् अर्थ-काशिषु मार्थ-दृष्टिं कृथाः श्रोत्र- स्पर्शिष्व् अस्पृष्ट-वस्तुषु
tasmāt karmasu barhiṣmann ajñānād artha-kāśiṣu mārtha-dṛṣṭiṃ kṛthāḥ śrotra- sparśiṣv aspṛṣṭa-vastuṣu
Therefore, O Barhiṣmān, do not, out of ignorance, take as real (any true) purpose in ritual acts that (merely) appear to have a purpose, that touch the ear (only), whose objects are untouched (unattained).
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.48
स्वं लोकं न विदुस् ते वै यत्र देवो जनार्दनः आहुर् धूम्र-धियो वेदं सकर्मकम् अतद्-विदः
svaṃ lokaṃ na vidus te vai yatra devo janārdanaḥ āhur dhūmra-dhiyo vedaṃ sakarmakam atad-vidaḥ
They indeed do not know their own realm, where the god Janārdana is; with smoke-clouded minds, not knowing that (truth), they declare the Veda to be (only) about ritual action.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.49
आस्तीर्य दर्भैः प्राग्-अग्रैः कार्त्स्न्येन क्षिति-मण्डलम् स्तब्धो बृहद्-वधान् मानी कर्म नावैषि यत् परम् तत् कर्म हरि-तोषं यत् सा विद्या तन्-मतिर् यया
āstīrya darbhaiḥ prāg-agraiḥ kārtsnyena kṣiti-maṇḍalam stabdho bṛhad-vadhān mānī karma nāvaiṣi yat param tat karma hari-toṣaṃ yat sā vidyā tan-matir yayā
Having covered the whole circle of the earth with darbha grass, its tips pointing east, stiff with pride and vain because of the killing of many (animals), you do not know the work that is higher: that is (real) work which pleases Hari, and that is (real) knowledge by which the mind (turns) to Him.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.50
हरिर् देह-भृताम् आत्मा स्वयं प्रकृतिर् ईश्वरः तत्-पाद-मूलं शरणं यतः क्षेमो नृणाम् इह
harir deha-bhṛtām ātmā svayaṃ prakṛtir īśvaraḥ tat-pāda-mūlaṃ śaraṇaṃ yataḥ kṣemo nṛṇām iha
Hari is the self of the embodied, himself the (material) nature and the controller; the sole of his foot is the refuge, from which comes welfare for men here.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.51
स वै प्रियतमश् चात्मा यतो न भयम् अण्व् अपि इति वेद स वै विद्वान् यो विद्वान् स गुरुर् हरिः
sa vai priyatamaś cātmā yato na bhayam aṇv api iti veda sa vai vidvān yo vidvān sa gurur hariḥ
He indeed is the dearest one and the self, from whom there is not even the slightest fear; he who knows thus is the wise one, and he who is wise is Hari the teacher.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.52
नारद उवाच प्रश्न एवं हि सञ्छिन्नो भवतः पुरुषर्षभ अत्र मे वदतो गुह्यं निशामय सुनिश्चितम्
nārada uvāca praśna evaṃ hi sañchinno bhavataḥ puruṣarṣabha atra me vadato guhyaṃ niśāmaya suniścitam
Nārada said: Thus indeed your question has been resolved, O best of men. Now hear from me, as I speak, a secret that is well ascertained.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.53
क्षुद्रं चरं सुमनसां शरणे मिथित्वा रक्तं षडङ्घ्रि-गण-सामसु लुब्ध-कर्णम् अम्प्;अग्रे वृकान् असु-तृपो ऽविगणय्य यान्तं पृष्ठे मृगं मृगय लुब्धक-बाण-भिन्नम्
kṣudraṃ caraṃ sumanasāṃ śaraṇe mithitvā raktaṃ ṣaḍaṅghri-gaṇa-sāmasu lubdha-karṇam agre vṛkān asu-tṛpo 'vigaṇayya yāntaṃ pṛṣṭhe mṛgaṃ mṛgaya lubdhaka-bāṇa-bhinnam
Search out the deer that grazes on the paltry (grass) in a bower of flowers, mated (with its doe) and attached (to it), its ear greedy for the chanting of the swarms of six-footed ones (bees), heedless of the wolves in front that live on (others') lives, going on with the hunter's arrow (piercing it) from behind.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.54
अस्यार्थः सुमनः-सम-धर्मणां स्त्रीणां शरण आश्रमे पुष्प-मधु-गन्धवत् क्षुद्रतमं काम्य-कर्म-विपाकजं काम-सुख-लवं जैह्व्यौपस्थ्यादि विचिन्वन्तं मिथुनी-भूय तद्-अभिनिवेशित-मनसं षडङ्घ्रि-गण-साम-गीतवद् अतिमनोहर-वनितादि-जनालापेष्व् अतितराम् अतिप्रलोभित-कर्णम् अग्रे वृक-यूथवद् आत्मन आयुर् हरतो ऽहो-रात्रान् तान् काल-लव-विशेषान् अविगणय्य गृहेषु विहरन्तं पृष्ठत एव परोक्षम् अनुप्रवृत्तो लुब्धकः कृतान्तो ऽन्तः शरेण यम् इह पराविध्यति तम् इमम् आत्मानम् अहो राजन् भिन्न-हृदयं द्रष्टुम् अर्हसीति
asyārthaḥ sumanaḥ-sama-dharmaṇāṃ strīṇāṃ śaraṇa āśrame puṣpa-madhu-gandhavat kṣudratamaṃ kāmya-karma-vipākajaṃ kāma-sukha-lavaṃ jaihvyaupasthyādi vicinvantaṃ mithunī-bhūya tad-abhiniveśita-manasaṃ ṣaḍaṅghri-gaṇa-sāma-gītavad atimanohara-vanitādi-janālāpeṣv atitarām atipralobhita-karṇam agre vṛka-yūthavad ātmana āyur harato 'ho-rātrān tān kāla-lava-viśeṣān avigaṇayya gṛheṣu viharantaṃ pṛṣṭhata eva parokṣam anupravṛtto lubdhakaḥ kṛtānto 'ntaḥ śareṇa yam iha parāvidhyati tam imam ātmānam aho rājan bhinna-hṛdayaṃ draṣṭum arhasīti
Its meaning is this: (a man) in the shelter, the household, of women, who share the nature of flowers, gathering — like the honey-scent of blossoms — the most paltry drop of pleasure of desire, born of the ripening of desire-prompted acts, consisting of gratification of the tongue and the genitals and so on; who, coupling (with a woman), has his mind fixed on that; whose ear is exceedingly and utterly enticed by the talk of charming women and other people, which is like the Sāma-singing of the swarms of six-footed ones; who, disregarding those days and nights, those particular fragments of time, which like a pack of wolves in front carry off his own life-span, disports himself in his home; while behind him, unseen, follows the hunter, Death (the Ender), who here pierces him through within with an arrow — that very self, O king, with its heart pierced, you ought to see.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.55
_* स त्वं विचक्ष्य मृग-चेष्टितम् आत्मनो ऽन्तश् चित्तं नियच्छ हृदि कर्ण-धुनीं च चित्ते स त्वं विचक्ष्य मृग-चेष्टितम् आत्मनो ऽन्तश् चित्तं नियच्छ हृदि कर्ण-धुनीं च चित्ते जह्य् अङ्गनाश्रमम् असत्तम-यूथ-गाथं प्रीणीहि हंस-शरणं विरम क्रमेण
_* sa tvaṃ vicakṣya mṛga-ceṣṭitam ātmano 'ntaś cittaṃ niyaccha hṛdi karṇa-dhunīṃ ca citte sa tvaṃ vicakṣya mṛga-ceṣṭitam ātmano 'ntaś cittaṃ niyaccha hṛdi karṇa-dhunīṃ ca citte jahy aṅganāśramam asattama-yūtha-gāthaṃ prīṇīhi haṃsa-śaraṇaṃ virama krameṇa
(text repeated) You, having discerned the deer's behaviour, restrain your mind inwardly upon the self, in the heart, and (restrain) the ear's stream (of hearing) within the mind; abandon the household of women, whose talk is that of a herd of the basest men; foster the refuge of the swans (holy men), and by degrees desist.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.56
राजोवाच श्रुतम् अन्वीक्षितं ब्रह्मन् भगवान् यद् अभाषत नैतज् जानन्त्य् उपाध्यायाः किं न ब्रूयुर् विदुर् यदि
rājovāca śrutam anvīkṣitaṃ brahman bhagavān yad abhāṣata naitaj jānanty upādhyāyāḥ kiṃ na brūyur vidur yadi
The king said: What the Lord has spoken, O brāhmaṇa, I have heard and considered. My teachers do not know this — or, if they knew it, why would they not speak it?
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.57
संशयो ऽत्र तु मे विप्र सञ्छिन्नस् तत्-कृतो महान् ऋषयो ऽपि हि मुह्यन्ति यत्र नेन्द्रिय-वृत्तयः
saṃśayo 'tra tu me vipra sañchinnas tat-kṛto mahān ṛṣayo 'pi hi muhyanti yatra nendriya-vṛttayaḥ
And here, O brāhmaṇa, the great doubt that had been produced in me has been cut away — (a matter) in which even sages are bewildered, where the functions of the senses do not reach.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.58
कर्माण्य् आरभते येन पुमान् इह विहाय तम् अमुत्रान्येन देहेन जुष्टानि स यद् अश्नुते
karmāṇy ārabhate yena pumān iha vihāya tam amutrānyena dehena juṣṭāni sa yad aśnute
(The doubt is:) a man here begins works by means of one (body), and abandoning that, in the next world with another body he enjoys the things (thus) obtained;
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.59
इति वेद-विदां वादः श्रूयते तत्र तत्र ह कर्म यत् क्रियते प्रोक्तं परोक्षं न प्रकाशते
iti veda-vidāṃ vādaḥ śrūyate tatra tatra ha karma yat kriyate proktaṃ parokṣaṃ na prakāśate
such is the doctrine of the knowers of the Veda that is heard here and there. But the work said to be done (in one body) is imperceptible; it does not become manifest (in the other).
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.60
नारद उवाच येनैवारभते कर्म तेनैवामुत्र तत् पुमान् भुङ्क्ते ह्य् अव्यवधानेन लिङ्गेन मनसा स्वयम्
nārada uvāca yenaivārabhate karma tenaivāmutra tat pumān bhuṅkte hy avyavadhānena liṅgena manasā svayam
Nārada said: By that very (subtle body) with which a man begins his work, by that very one he himself enjoys it in the next world, without interruption, through the subtle body and the mind.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.61
शयानम् इमम् उत्सृज्य श्वसन्तं पुरुषो यथा कर्मात्मन्य् आहितं भुङ्क्ते तादृशेनेतरेण वा
śayānam imam utsṛjya śvasantaṃ puruṣo yathā karmātmany āhitaṃ bhuṅkte tādṛśenetareṇa vā
As a man, abandoning this (body) that lies asleep and breathing, enjoys the karma stored up within himself by means of a body like it or by another one —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 29.62
ममैते मनसा यद् यद् असाव् अहम् इति ब्रुवन् गृह्णीयात् तत् पुमान् राद्धं कर्म येन पुनर् भवः
mamaite manasā yad yad asāv aham iti bruvan gṛhṇīyāt tat pumān rāddhaṃ karma yena punar bhavaḥ
Whatever a man lays hold of with his mind, saying "these are mine" and "I am this," that is the karma accomplished by which there is rebirth.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.63
यथानुमीयते चित्तम् उभयैर् इन्द्रियेहितैः एवं प्राग्-देहजं कर्म लक्ष्यते चित्त-वृत्तिभिः
yathānumīyate cittam ubhayair indriyehitaiḥ evaṃ prāg-dehajaṃ karma lakṣyate citta-vṛttibhiḥ
Just as the mind is inferred from the activities of both (sets of) senses, so the karma produced by the previous body is discerned through the workings of the mind.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.64
नानुभूतं क्व चानेन देहेनादृष्टम् अश्रुतम् कदाचिद् उपलभ्येत यद् रूपं यादृग् आत्मनि
nānubhūtaṃ kva cānena dehenādṛṣṭam aśrutam kadācid upalabhyeta yad rūpaṃ yādṛg ātmani
Whatever has not been experienced anywhere by this (present) body, never seen and never heard, and yet is at some time perceived in the mind — such a form as it is —
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.65
तेनास्य तादृशं राज लिङ्गिनो देह-सम्भवम् श्रद्धत्स्वाननुभूतो ऽर्थो न मनः स्प्रष्टुम् अर्हति
tenāsya tādṛśaṃ rāja liṅgino deha-sambhavam śraddhatsvānanubhūto 'rtho na manaḥ spraṣṭum arhati
— by that, O king, be assured that such (an experience) of this bearer of the subtle body arose from a (former) body; for an object never experienced cannot touch the mind.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.66
मन एव मनुष्यस्य पूर्व-रूपाणि शंसति भविष्यतश् च भद्रं ते तथैव न भविष्यतः
mana eva manuṣyasya pūrva-rūpāṇi śaṃsati bhaviṣyataś ca bhadraṃ te tathaiva na bhaviṣyataḥ
The mind alone declares a man's former shapes, and also those of one who will come to be — blessings on you — and likewise of one who will not come to be (again).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 29.67
अदृष्टम् अश्रुतं चात्र क्वचिन् मनसि दृश्यते यथा तथानुमन्तव्यं देश-काल-क्रियाश्रयम्
adṛṣṭam aśrutaṃ cātra kvacin manasi dṛśyate yathā tathānumantavyaṃ deśa-kāla-kriyāśrayam
And whatever is unseen and unheard here yet is somewhere seen in the mind — just so it should be inferred as resting on (some other) place, time and action.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.68
सर्वे क्रमानुरोधेन मनसीन्द्रिय-गोचराः आयान्ति बहुशो यान्ति सर्वे समनसो जनाः
sarve kramānurodhena manasīndriya-gocarāḥ āyānti bahuśo yānti sarve samanaso janāḥ
All the objects of the senses come into the mind in accordance with their sequence and depart again and again; all people are possessed of mind.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.69
सत्त्वैक-निष्ठे मनसि भगवत्-पार्श्व-वर्तिनि तमश् चन्द्रमसीवेदम् उपरज्यावभासते
sattvaika-niṣṭhe manasi bhagavat-pārśva-vartini tamaś candramasīvedam uparajyāvabhāsate
When the mind is fixed solely in sattva and stands beside the Lord, this (mass of darkness) shows itself, tinging it, as darkness (appears) in the moon.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 29.70
नाहं ममेति भावो ऽयं पुरुषे व्यवधीयते यावद् बुद्धि-मनो-ऽक्षार्थ- गुण-व्यूहो ह्य् अनादिमान्
nāhaṃ mameti bhāvo 'yaṃ puruṣe vyavadhīyate yāvad buddhi-mano-'kṣārtha- guṇa-vyūho hy anādimān
This notion of "I" and "mine" is interposed upon the puruṣa for just so long as the beginningless aggregate of intellect, mind, senses, objects and qualities (lasts).
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.71
सुप्ति-मूर्च्छोपतापेषु प्राणायन-विघाततः नेहते ऽहम् इति ज्ञानं मृत्यु-प्रज्वारयोर् अपि
supti-mūrcchopatāpeṣu prāṇāyana-vighātataḥ nehate 'ham iti jñānaṃ mṛtyu-prajvārayor api
In deep sleep, in fainting, and in severe affliction, through the obstruction of the movement of the vital airs, the knowledge "I" does not function — nor in death and in delirious fever.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.72
गर्भे बाल्ये ऽप्य् अपौष्कल्याद् एकादश-विधं तदा लिङ्गं न दृश्यते यूनः कुह्वां चन्द्रमसो यथा
garbhe bālye 'py apauṣkalyād ekādaśa-vidhaṃ tadā liṅgaṃ na dṛśyate yūnaḥ kuhvāṃ candramaso yathā
In the womb, and in childhood too, because of undevelopment, the eleven-fold subtle body of the (future) youth is not then seen, as the moon is not seen on the new-moon night.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.73
अर्थे ह्य् अविद्यमाने ऽपि संसृतिर् न निवर्तते ध्यायतो विषयान् अस्य स्वप्ने ऽनर्थागमो यथा
arthe hy avidyamāne 'pi saṃsṛtir na nivartate dhyāyato viṣayān asya svapne 'narthāgamo yathā
Indeed, though the object does not (really) exist, the round of transmigration does not cease for him who broods on sense objects, just as in a dream misfortune comes upon (one).
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.74
एवं पञ्च-विधं लिङ्गं त्रि-वृत् षोडश विस्तृतम् एष चेतनया युक्तो जीव इत्य् अभिधीयते
evaṃ pañca-vidhaṃ liṅgaṃ tri-vṛt ṣoḍaśa vistṛtam eṣa cetanayā yukto jīva ity abhidhīyate
Thus the subtle body is fivefold, threefold, and spread out as sixteen; this, joined with consciousness, is called the jīva.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.75
अनेन पुरुषो देहान् उपादत्ते विमुञ्चति हर्षं शोकं भयं दुःखं सुखं चानेन विन्दति
anena puruṣo dehān upādatte vimuñcati harṣaṃ śokaṃ bhayaṃ duḥkhaṃ sukhaṃ cānena vindati
By this (subtle body) the person takes on bodies and lets them go, and by this he meets with joy, grief, fear, pain and pleasure.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.76
भक्तिः कृष्णे दया जीवेष्व् अकुण्ठ-ज्ञानम् आत्मनि यदि स्याद् आत्मनो भूयाद् अपवर्गस् तु संसृतेः
bhaktiḥ kṛṣṇe dayā jīveṣv akuṇṭha-jñānam ātmani yadi syād ātmano bhūyād apavargas tu saṃsṛteḥ
If there be devotion to Kṛṣṇa, compassion toward living beings, and unblunted knowledge regarding the self, then there would come to the self release from transmigration.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.77
अदृष्टं दृष्टवन् नङ्क्षेद् भूतं स्वप्नवद् अन्यथा भूतं भवद् भविष्यच् च सुप्तं सर्व-रहो-रहः
adṛṣṭaṃ dṛṣṭavan naṅkṣed bhūtaṃ svapnavad anyathā bhūtaṃ bhavad bhaviṣyac ca suptaṃ sarva-raho-rahaḥ
The unseen would vanish like the seen; what has come to be (would vanish) otherwise, like a dream; what has been, what is, and what is to be lies asleep (in the mind) — the secret of all secrets.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 29.78
यदाक्षैश् चरितान् ध्यायन् कर्माण्य् आचिनुते ऽसकृत् सति कर्मण्य् अविद्यायां बन्धः कर्मण्य् अनात्मनः
yadākṣaiś caritān dhyāyan karmāṇy ācinute 'sakṛt sati karmaṇy avidyāyāṃ bandhaḥ karmaṇy anātmanaḥ
When, brooding on the things done through the senses, he heaps up karmas again and again — karma being present and ignorance being present — there is bondage in karma for one who is not the self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 4 29.79
अतस् तद् अपवादार्थं भज सर्वात्मना हरिम् पश्यंस् तद्-आत्मकं विश्वं स्थित्य्-उत्पत्त्य्-अप्यया यतः
atas tad apavādārthaṃ bhaja sarvātmanā harim paśyaṃs tad-ātmakaṃ viśvaṃ sthity-utpatty-apyayā yataḥ
Therefore, to do away with that, worship Hari with your whole being, seeing the universe as having Him for its self, since from Him come its maintenance, origination and dissolution.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.80
मैत्रेय उवाच भागवत-मुख्यो भगवान् नारदो हंसयोर् गतिम् प्रदर्श्य ह्य् अमुम् आमन्त्र्य सिद्ध-लोकं ततो ऽगमत्
maitreya uvāca bhāgavata-mukhyo bhagavān nārado haṃsayor gatim pradarśya hy amum āmantrya siddha-lokaṃ tato 'gamat
Maitreya said: The Lord Nārada, foremost of the devotees, having shown (the story of) the course of the two swans, took leave of him and thereupon went to Siddhaloka.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.81
प्राचीनबर्ही राजर्षिः प्रजा-सर्गाभिरक्षणे आदिश्य पुत्रान् अगमत् तपसे कपिलाश्रमम्
prācīnabarhī rājarṣiḥ prajā-sargābhirakṣaṇe ādiśya putrān agamat tapase kapilāśramam
Prācīnabarhi, the royal sage, having instructed his sons in the begetting and protection of offspring, went off to the hermitage of Kapila for austerity.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.82
तत्रैकाग्र-मना धीरो गोविन्द-चरणाम्बुजम् विमुक्त-सङ्गो ऽनुभजन् भक्त्या तत्-साम्यताम् अगात्
tatraikāgra-manā dhīro govinda-caraṇāmbujam vimukta-saṅgo 'nubhajan bhaktyā tat-sāmyatām agāt
There, steady and with mind fixed on one point, free from attachment, worshipping the lotus feet of Govinda with devotion, he attained equality with Him.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.83
एतद् अध्यात्म-पारोक्ष्यं गीतं देवर्षिणानघ यः श्रावयेद् यः शृणुयात् स लिङ्गेन विमुच्यते
etad adhyātma-pārokṣyaṃ gītaṃ devarṣiṇānagha yaḥ śrāvayed yaḥ śṛṇuyāt sa liṅgena vimucyate
This indirect (allegorical) teaching about the self, sung by the divine sage, O sinless one — he who causes it to be heard and he who hears it is freed from the subtle body.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.84
एतन् मुकुन्द-यशसा भुवनं पुनानं देवर्षि-वर्य-मुख-निःसृतम् आत्म-शौचम् अम्प्;यः कीर्त्यमानम् अधिगच्छति पारमेष्ठ्यं नास्मिन् भवे भ्रमति मुक्त-समस्त-बन्धः
etan mukunda-yaśasā bhuvanaṃ punānaṃ devarṣi-varya-mukha-niḥsṛtam ātma-śaucam yaḥ kīrtyamānam adhigacchati pārameṣṭhyaṃ nāsmin bhave bhramati mukta-samasta-bandhaḥ
This purification of the self, which purifies the world with the glory of Mukunda and has issued from the mouth of the best of divine sages — whoever attains it as it is being recited attains the supreme station and, released from all bondage, does not wander in this (round of) existence.
AI translation rendered from the Sanskrit, not a published edition
SB 4 29.85
अध्यात्म-पारोक्ष्यम् इदं मयाधिगतम् अद्भुतम् एवं स्त्रियाश्रमः पुंसश् छिन्नो ऽमुत्र च संशयः
adhyātma-pārokṣyam idaṃ mayādhigatam adbhutam evaṃ striyāśramaḥ puṃsaś chinno 'mutra ca saṃśayaḥ
This wonderful allegorical teaching about the self I have received; thus (was described) the man's dwelling with a woman, and my doubt about the hereafter has been cut away.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain