Bhagavata Purana — Skandha 5 — Chapter 19
SB 5 19.1
श्री-शुक उवाच किम्पुरुषे वर्षे भगवन्तम् आदि-पुरुषं लक्ष्मणाग्रजं सीताभिरामं रामं तच्-चरण-सन्निकर्षाभिरतः परम-भागवतो हनुमान् सह किम्पुरुषैर् अविरत-भक्तिर् उपास्ते
śrī-śuka uvāca kimpuruṣe varṣe bhagavantam ādi-puruṣaṃ lakṣmaṇāgrajaṃ sītābhirāmaṃ rāmaṃ tac-caraṇa-sannikarṣābhirataḥ parama-bhāgavato hanumān saha kimpuruṣair avirata-bhaktir upāste
Śrī Śuka said: In the region of Kimpuruṣa, Hanumān, the supreme devotee, delighting in nearness to his feet, together with the Kimpuruṣas, worships with unceasing devotion the Lord, the primeval Person, the elder brother of Lakṣmaṇa, Rāma, who is delightful with Sītā.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.2
_* आर्ष्टिषेणेन सह गन्धर्वैर् अनुगीयमानां परम-कल्याणीं भर्तृ-भगवत्-कथां समुपशृणोति स्वयं चेदं गायति
_* ārṣṭiṣeṇena saha gandharvair anugīyamānāṃ parama-kalyāṇīṃ bhartṛ-bhagavat-kathāṃ samupaśṛṇoti svayaṃ cedaṃ gāyati
He fully listens to the supremely auspicious story of the Lord, his master, sung along by the Gandharvas together with Ārṣṭiṣeṇa, and he himself sings this:
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.3
_* ॐ नमो भगवते उत्तमश्लोकाय नम आर्य-लक्षण-शील-व्रताय नम उपशिक्षितात्मन उपासित-लोकाय नमः साधु-वाद-निकषणाय नमो ब्रह्मण्य-देवाय महा-पुरुषाय महा-राजाय नम इति
_* oṃ namo bhagavate uttamaślokāya nama ārya-lakṣaṇa-śīla-vratāya nama upaśikṣitātmana upāsita-lokāya namaḥ sādhu-vāda-nikaṣaṇāya namo brahmaṇya-devāya mahā-puruṣāya mahā-rājāya nama iti
Oṃ. Obeisance to the Lord, who is praised in the highest verses; obeisance to him whose character and vows bear the marks of the noble; obeisance to him whose self is well trained, who is served by the world, who is the touchstone for the praise of the good; obeisance to the god devoted to the brāhmaṇas, to the great Person, to the great King, obeisance, obeisance.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.4
_* यत् तद् विशुद्धानुभव-मात्रम् एकं स्व-तेजसा ध्वस्त-गुण-व्यवस्थम् प्रत्यक् प्रशान्तं सुधियोपलम्भनं ह्य् अनाम-रूपं निरहं प्रपद्ये
_* yat tad viśuddhānubhava-mātram ekaṃ sva-tejasā dhvasta-guṇa-vyavastham pratyak praśāntaṃ sudhiyopalambhanaṃ hy anāma-rūpaṃ nirahaṃ prapadye
That which is one, pure experience alone, in which the ordering of the qualities is dissolved by its own radiance, inward-turned, wholly at peace, to be grasped only by a purified intellect, without name and form, without ego — to that I resort.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.5
मर्त्यावतारस् त्व् इह मर्त्य-शिक्षणं रक्षो-वधायैव न केवलं विभोः कुतो ऽन्यथा स्याद् रमतः स्व आत्मनः सीता-कृतानि व्यसनानीश्वरस्य
martyāvatāras tv iha martya-śikṣaṇaṃ rakṣo-vadhāyaiva na kevalaṃ vibhoḥ kuto 'nyathā syād ramataḥ sva ātmanaḥ sītā-kṛtāni vyasanānīśvarasya
But (his) descent as a mortal here is for the instruction of mortals, not merely for the slaying of the demon; for otherwise, how could there be for the Lord, the sovereign who takes joy in his own self, the sufferings brought about by Sītā?
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.6
न वै स आत्मात्मवतां सुहृत्तमः सक्तस् त्रि-लोक्यां भगवान् वासुदेवः न स्त्री-कृतं कश्मलम् अश्नुवीत न लक्ष्मणं चापि विहातुम् अर्हति
na vai sa ātmātmavatāṃ suhṛttamaḥ saktas tri-lokyāṃ bhagavān vāsudevaḥ na strī-kṛtaṃ kaśmalam aśnuvīta na lakṣmaṇaṃ cāpi vihātum arhati
Surely he, the Self and best friend of those who possess self-knowledge, the Lord Vāsudeva, is not attached to the three worlds; he would not undergo the anguish caused by a woman, nor would he be one to abandon Lakṣmaṇa.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.7
न जन्म नूनं महतो न सौभगं न वाङ् न बुद्धिर् नाकृतिस् तोष-हेतुः तैर् यद् विसृष्टान् अपि नो वनौकसश् चकार सख्ये बत लक्ष्मणाग्रजः
na janma nūnaṃ mahato na saubhagaṃ na vāṅ na buddhir nākṛtis toṣa-hetuḥ tair yad visṛṣṭān api no vanaukasaś cakāra sakhye bata lakṣmaṇāgrajaḥ
Surely neither high birth, nor good fortune, nor speech, nor intelligence, nor bodily form is the cause of the great one's pleasure — for although we forest-dwellers were devoid of these, ah, the elder brother of Lakṣmaṇa took us into friendship.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.8
सुरो ऽसुरो वाप्य् अथ वानरो नरः सर्वात्मना यः सुकृतज्ञम् उत्तमम् भजेत रामं मनुजाकृतिं हरिं य उत्तरान् अनयत् कोसलान् दिवम् इति
suro 'suro vāpy atha vānaro naraḥ sarvātmanā yaḥ sukṛtajñam uttamam bhajeta rāmaṃ manujākṛtiṃ hariṃ ya uttarān anayat kosalān divam iti
Whether god or demon, or monkey or man, let him with his whole being worship Rāma, the highest one, who acknowledges good done to him, Hari in human form, who led the northern Kosalas to heaven.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.9
भारते ऽपि वर्षे भगवान् नर-नारायणाख्य आकल्पान्तम् उपचित-धर्म-ज्ञान-वैराग्यैश्वर्योपशमोपरमात्मोपलम्भनम् अनुग्रहायात्मवताम् अनुकम्पया तपो ऽव्यक्त-गतिश् चरति
bhārate 'pi varṣe bhagavān nara-nārāyaṇākhya ākalpāntam upacita-dharma-jñāna-vairāgyaiśvaryopaśamoparamātmopalambhanam anugrahāyātmavatām anukampayā tapo 'vyakta-gatiś carati
In the region of Bhārata too, the Lord named Nara-Nārāyaṇa, until the end of the kalpa, his course unmanifest, out of compassion, for the favour of those who possess self-knowledge, practises austerity — (austerity) that is the realization of the self, in which dharma, knowledge, dispassion, lordship, tranquillity and cessation have been amassed.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.10
_* तं भगवान् नारदो वर्णाश्रमवतीभिर् भारतीभिः प्रजाभिर् भगवत्-प्रोक्ताभ्यां साङ्ख्य-योगाभ्यां भगवद्-अनुभावोपवर्णनं सावर्णेर् उपदेक्ष्यमाणः परम-भक्ति-भावेनोपसरति इदं चाभिगृणाति
_* taṃ bhagavān nārado varṇāśramavatībhir bhāratībhiḥ prajābhir bhagavat-proktābhyāṃ sāṅkhya-yogābhyāṃ bhagavad-anubhāvopavarṇanaṃ sāvarṇer upadekṣyamāṇaḥ parama-bhakti-bhāvenopasarati idaṃ cābhigṛṇāti
To him the divine Nārada, about to teach Sāvarṇi the description of the Lord's power by means of the Sāṅkhya and Yoga declared by the Lord, along with the people of Bhārata who follow the divisions of class and stage of life, approaches with the highest devotional feeling, and he praises (him) thus:
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 19.11
_* ॐ नमो भगवते उपशम-शीलायोपरतानात्म्याय नमो ऽकिञ्चन-वित्ताय ऋषि-ऋषभाय नर-नारायणाय परमहंस-परम-गुरवे आत्मारामाधिपतये नमो नम इति
_* oṃ namo bhagavate upaśama-śīlāyoparatānātmyāya namo 'kiñcana-vittāya ṛṣi-ṛṣabhāya nara-nārāyaṇāya paramahaṃsa-parama-gurave ātmārāmādhipataye namo nama iti
Oṃ. Obeisance to the Lord, whose nature is tranquillity, who has done with all that is not the self; obeisance to him who is the wealth of those who own nothing, the bull among sages, Nara-Nārāyaṇa, the supreme teacher of the paramahaṃsas, the ruler of those who take delight in the self — obeisance, obeisance.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.12
_* गायति चेदम् कर्तास्य सर्गादिषु यो न बध्यते न हन्यते देह-गतो ऽपि दैहिकैः द्रष्टुर् न दृग् यस्य गुणैर् विदूष्यते तस्मै नमो ऽसक्त-विविक्त-साक्षिणे
_* gāyati cedam kartāsya sargādiṣu yo na badhyate na hanyate deha-gato 'pi daihikaiḥ draṣṭur na dṛg yasya guṇair vidūṣyate tasmai namo 'sakta-vivikta-sākṣiṇe
And he sings this: He who is the maker of this (world) in its creation and the rest, who is not bound, and who, though entered into a body, is not destroyed by bodily things; whose sight, the sight of the seer, is not sullied by the qualities — to him, the unattached, separate witness, obeisance.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.13
इदं हि योगेश्वर योग-नैपुणं हिरण्यगर्भो भगवाञ् जगाद यत् यद् अन्त-काले त्वयि निर्गुणे मनो भक्त्या दधीतोज्झित-दुष्कलेवरः
idaṃ hi yogeśvara yoga-naipuṇaṃ hiraṇyagarbho bhagavāñ jagāda yat yad anta-kāle tvayi nirguṇe mano bhaktyā dadhītojjhita-duṣkalevaraḥ
O Lord of yoga, this indeed is the excellence of yoga which the divine Hiraṇyagarbha declared: that at the time of the end one should fix the mind with devotion upon you, who are beyond the qualities, having cast off this wretched body.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.14
यथैहिकामुष्मिक-काम-लम्पटः सुतेषु दारेषु धनेषु चिन्तयन् शङ्केत विद्वान् कुकलेवरात्ययाद् यस् तस्य यत्नः श्रम एव केवलम्
yathaihikāmuṣmika-kāma-lampaṭaḥ suteṣu dāreṣu dhaneṣu cintayan śaṅketa vidvān kukalevarātyayād yas tasya yatnaḥ śrama eva kevalam
As one greedy for the pleasures of this world and the next, brooding over sons, wives and wealth (would be anxious), so the learned man would be apprehensive at the passing away of the wretched body; whoever's effort is that, it is mere toil.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 19.15
तन् नः प्रभो त्वं कुकलेवरार्पितां त्वन्-माययाहं-ममताम् अधोक्षज भिन्द्याम येनाशु वयं सुदुर्भिदां विधेहि योगं त्वयि नः स्वभावम् इति
tan naḥ prabho tvaṃ kukalevarārpitāṃ tvan-māyayāhaṃ-mamatām adhokṣaja bhindyāma yenāśu vayaṃ sudurbhidāṃ vidhehi yogaṃ tvayi naḥ svabhāvam iti
Therefore, O master, O Adhokṣaja, ordain for us that yoga in you which is our own nature, by which we may quickly break the very hard-to-break sense of 'I' and 'mine' fixed upon this wretched body by your māyā.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.16
भारते ऽप्य् अस्मिन् वर्षे सरिच्-छैलाः सन्ति बहवो मलयो मङ्गल-प्रस्थो मैनाकस् त्रिकूट ऋषभः कूटकः कोल्लकः सह्यो देवगिरिर् ऋष्यमूकः श्री-शैलो वेङ्कटो महेन्द्रो वारिधारो विन्ध्यः शुक्तिमान् ऋक्षगिरिः पारियात्रो द्रोणश् चित्रकूटो गोवर्धनो रैवतकः ककुभो नीलो गोकामुख इन्द्रकीलः कामगिरिर् इति चान्ये च शत-सहस्रशः शैलास् तेषां नितम्ब-प्रभवा नदा नद्यश् च सन्त्य् असङ्ख्याताः
bhārate 'py asmin varṣe saric-chailāḥ santi bahavo malayo maṅgala-prastho mainākas trikūṭa ṛṣabhaḥ kūṭakaḥ kollakaḥ sahyo devagirir ṛṣyamūkaḥ śrī-śailo veṅkaṭo mahendro vāridhāro vindhyaḥ śuktimān ṛkṣagiriḥ pāriyātro droṇaś citrakūṭo govardhano raivatakaḥ kakubho nīlo gokāmukha indrakīlaḥ kāmagirir iti cānye ca śata-sahasraśaḥ śailās teṣāṃ nitamba-prabhavā nadā nadyaś ca santy asaṅkhyātāḥ
In this region of Bhārata too there are many rivers and mountains: Malaya, Maṅgala-prastha, Maināka, Trikūṭa, Ṛṣabha, Kūṭaka, Kollaka, Sahya, Devagiri, Ṛṣyamūka, Śrī-śaila, Veṅkaṭa, Mahendra, Vāridhāra, Vindhya, Śuktimān, Ṛkṣagiri, Pāriyātra, Droṇa, Citrakūṭa, Govardhana, Raivataka, Kakubha, Nīla, Gokāmukha, Indrakīla, Kāmagiri, and others, mountains by the hundreds of thousands; and rising from their slopes there are countless rivers, male and female.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.17
_* एतासाम् अपो भारत्यः प्रजा नामभिर् एव पुनन्तीनाम् आत्मना चोपस्पृशन्ति
_* etāsām apo bhāratyaḥ prajā nāmabhir eva punantīnām ātmanā copaspṛśanti
The people of Bhārata touch, and also bathe their bodies in, the waters of these (rivers), which purify by their names alone.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.18
_* चन्द्रवसा ताम्रपर्णी अवटोदा कृतमाला वैहायसी कावेरी वेणी पयस्विनी शर्करावर्ता तुङ्गभद्रा कृष्णावेण्या भीमरथी गोदावरी निर्विन्ध्या पयोष्णी तापी रेवा सुरसा नर्मदा चर्मण्वती सिन्धुर् अन्धः शोणश् च नदौ महानदी वेदस्मृतिर् ऋषिकुल्या त्रिसामा कौशिकी मन्दाकिनी यमुना सरस्वती दृषद्वती गोमती सरयू रोधस्वती सप्तवती सुषोमा शतद्रूश् चन्द्रभागा मरुद्वृधा वितस्ता असिक्नी विश्वेति महा-नद्यः
_* candravasā tāmraparṇī avaṭodā kṛtamālā vaihāyasī kāverī veṇī payasvinī śarkarāvartā tuṅgabhadrā kṛṣṇāveṇyā bhīmarathī godāvarī nirvindhyā payoṣṇī tāpī revā surasā narmadā carmaṇvatī sindhur andhaḥ śoṇaś ca nadau mahānadī vedasmṛtir ṛṣikulyā trisāmā kauśikī mandākinī yamunā sarasvatī dṛṣadvatī gomatī sarayū rodhasvatī saptavatī suṣomā śatadrūś candrabhāgā marudvṛdhā vitastā asiknī viśveti mahā-nadyaḥ
Candravasā, Tāmraparṇī, Avaṭodā, Kṛtamālā, Vaihāyasī, Kāverī, Veṇī, Payasvinī, Śarkarāvartā, Tuṅgabhadrā, Kṛṣṇāveṇyā, Bhīmarathī, Godāvarī, Nirvindhyā, Payoṣṇī, Tāpī, Revā, Surasā, Narmadā, Carmaṇvatī, and the two male rivers Sindhu-andha and Śoṇa, Mahānadī, Vedasmṛti, Ṛṣikulyā, Trisāmā, Kauśikī, Mandākinī, Yamunā, Sarasvatī, Dṛṣadvatī, Gomatī, Sarayū, Rodhasvatī, Saptavatī, Suṣomā, Śatadrū, Candrabhāgā, Marudvṛdhā, Vitastā, Asiknī, Viśvā — these are the great rivers.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.19
_* अस्मिन्न् एव वर्षे पुरुषैर् लब्ध-जन्मभिः शुक्ल-लोहित-कृष्ण-वर्णेन स्वारब्धेन कर्मणा दिव्य-मानुष-नारक-गतयो बह्व्य आत्मन आनुपूर्व्येण सर्वा ह्य् एव सर्वेषां विधीयन्ते यथा-वर्ण-विधानम् अपवर्गश् चापि भवति
_* asminn eva varṣe puruṣair labdha-janmabhiḥ śukla-lohita-kṛṣṇa-varṇena svārabdhena karmaṇā divya-mānuṣa-nāraka-gatayo bahvya ātmana ānupūrvyeṇa sarvā hy eva sarveṣāṃ vidhīyante yathā-varṇa-vidhānam apavargaś cāpi bhavati
In this very region, for persons who have obtained birth, by their own undertaken action of white, red or black character, many destinations — divine, human and hellish — are indeed all ordained for all selves in due order, according to the regulation of each class; and liberation also comes about.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.20
_* यो ऽसौ भगवति सर्व-भूतात्मन्य् अनात्म्ये ऽनिरुक्ते ऽनिलयने परमात्मनि वासुदेवे ऽनन्य-निमित्त-भक्ति-योग-लक्षणो नाना-गति-निमित्ताविद्या-ग्रन्थि-रन्धन-द्वारेण यदा हि महा-पुरुष-पुरुष-प्रसङ्गः
_* yo 'sau bhagavati sarva-bhūtātmany anātmye 'nirukte 'nilayane paramātmani vāsudeve 'nanya-nimitta-bhakti-yoga-lakṣaṇo nānā-gati-nimittāvidyā-granthi-randhana-dvāreṇa yadā hi mahā-puruṣa-puruṣa-prasaṅgaḥ
(And) when there arises contact with (a devotee of) the Supreme Person — that (contact) which is characterized by bhakti-yoga having no other motive, directed to the Lord, the Self of all beings, who is not (an ordinary) self, who is indefinable, who has no (fixed) abode, the Supreme Self, Vāsudeva — then, by way of cutting the knot of ignorance that is the cause of the various destinies (that liberation comes about).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 19.21
_* एतद् एव हि देवा गायन्ति अहो अमीषां किम् अकारि शोभनं प्रसन्न एषां स्विद् उत स्वयं हरिः यैर् जन्म लब्धं नृषु भारताजिरे मुकुन्द-सेवौपयिकं स्पृहा हि नः
_* etad eva hi devā gāyanti aho amīṣāṃ kim akāri śobhanaṃ prasanna eṣāṃ svid uta svayaṃ hariḥ yair janma labdhaṃ nṛṣu bhāratājire mukunda-sevaupayikaṃ spṛhā hi naḥ
And it is just this that the gods sing: "Ah, what fine thing have these people done, or is Hari himself pleased with them, that by them a birth has been obtained among human beings in the arena of Bhārata, a birth fit for the service of Mukunda? Indeed, we ourselves long for it."
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.22
किं दुष्करैर् नः क्रतुभिस् तपो-व्रतैर् दानादिभिर् वा द्युजयेन फल्गुना न यत्र नारायण-पाद-पङ्कज- स्मृतिः प्रमुष्टातिशयेन्द्रियोत्सवात्
kiṃ duṣkarair naḥ kratubhis tapo-vratair dānādibhir vā dyujayena phalgunā na yatra nārāyaṇa-pāda-paṅkaja- smṛtiḥ pramuṣṭātiśayendriyotsavāt
What good to us are our hard-won sacrifices, austerities and vows, or our gifts and the like, or the trifling conquest of heaven, where the remembrance of Nārāyaṇa's lotus feet is stolen away by the excessive festival of the senses?
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.23
कल्पायुषां स्थानजयात् पुनर्-भवात् क्षणायुषां भारत-भूजयो वरम् क्षणेन मर्त्येन कृतं मनस्विनः सन्न्यस्य संयान्त्य् अभयं पदं हरेः
kalpāyuṣāṃ sthānajayāt punar-bhavāt kṣaṇāyuṣāṃ bhārata-bhūjayo varam kṣaṇena martyena kṛtaṃ manasvinaḥ sannyasya saṃyānty abhayaṃ padaṃ hareḥ
Better than the conquest of the (heavenly) stations of those whose lifespan is a kalpa — since rebirth follows from it — is the conquest of the land of Bhārata by those whose lifespan is (but) a moment; for thoughtful men, renouncing what has been done in a mortal moment, go to the fearless abode of Hari.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 5 19.24
न यत्र वैकुण्ठ-कथा-सुधापगा न साधवो भागवतास् तदाश्रयाः न यत्र यज्ञेश-मखा महोत्सवाः सुरेश-लोको ऽपि न वै स सेव्यताम्
na yatra vaikuṇṭha-kathā-sudhāpagā na sādhavo bhāgavatās tadāśrayāḥ na yatra yajñeśa-makhā mahotsavāḥ sureśa-loko 'pi na vai sa sevyatām
Where there is no river of nectar that is talk of Vaikuṇṭha, no saintly devotees of the Lord who take shelter in it, where there are no sacrifices to the Lord of sacrifice with their great festivals — even if it be the world of the lord of the gods, that (place) is not to be resorted to.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.25
प्राप्ता नृ-जातिं त्व् इह ये च जन्तवो ज्ञान-क्रिया-द्रव्य-कलाप-सम्भृताम् न वै यतेरन्न् अपुनर्-भवाय ते भूयो वनौका इव यान्ति बन्धनम्
prāptā nṛ-jātiṃ tv iha ye ca jantavo jñāna-kriyā-dravya-kalāpa-sambhṛtām na vai yaterann apunar-bhavāya te bhūyo vanaukā iva yānti bandhanam
But those creatures who, having attained here the human kind, which is furnished with the whole apparatus of knowledge, ritual action and materials, do not strive for freedom from rebirth — they go again into bondage, like forest-dwelling (birds caught in a snare).
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.26
यैः श्रद्धया बर्हिषि भागशो हविर् निरुप्तम् इष्टं विधि-मन्त्र-वस्तुतः एकः पृथङ्-नामभिर् आहुतो मुदा गृह्णाति पूर्णः स्वयम् आशिषां प्रभुः
yaiḥ śraddhayā barhiṣi bhāgaśo havir niruptam iṣṭaṃ vidhi-mantra-vastutaḥ ekaḥ pṛthaṅ-nāmabhir āhuto mudā gṛhṇāti pūrṇaḥ svayam āśiṣāṃ prabhuḥ
The oblation which is poured out portion by portion upon the sacred grass with faith by (worshippers), offered according to rule, mantra and substance — he, being one, though invoked by separate names, himself gladly accepts it, he who is full, the master of blessings.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.27
सत्यं दिशत्य् अर्थितम् अर्थितो नृणां नैवार्थदो यत् पुनर् अर्थिता यतः स्वयं विधत्ते भजताम् अनिच्छताम् इच्छापिधानं निज-पाद-पल्लवम्
satyaṃ diśaty arthitam arthito nṛṇāṃ naivārthado yat punar arthitā yataḥ svayaṃ vidhatte bhajatām anicchatām icchāpidhānaṃ nija-pāda-pallavam
He truly gives what is asked when asked by men, yet he is not (merely) a giver of things sought, since from that there is asking again; of his own accord he bestows upon those who worship him, though they do not desire it, the tender sprout of his own feet, which puts an end to (all) desire.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.28
यद्य् अत्र नः स्वर्ग-सुखावशेषितं स्विष्टस्य सूक्तस्य कृतस्य शोभनम् तेनाजनाभे स्मृतिमज् जन्म नः स्याद् वर्षे हरिर् यद्-भजतां शं तनोति
yady atra naḥ svarga-sukhāvaśeṣitaṃ sviṣṭasya sūktasya kṛtasya śobhanam tenājanābhe smṛtimaj janma naḥ syād varṣe harir yad-bhajatāṃ śaṃ tanoti
If here any remainder of our heavenly enjoyment be left over — the merit of our sacrifices well performed, hymns well recited, and works well done — then by that may there be for us a birth possessed of remembrance (of the Lord) in the region of Ajanābha, where Hari spreads out well-being for those who worship him.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.29
श्री-शुक उवाच जम्बूद्वीपस्य च राजन्न् उपद्वीपान् अष्टौ हैक उपदिशन्ति सगरात्मजैर् अश्वान्वेषण इमां महीं परितो निखनद्भिर् उपकल्पितान्
śrī-śuka uvāca jambūdvīpasya ca rājann upadvīpān aṣṭau haika upadiśanti sagarātmajair aśvānveṣaṇa imāṃ mahīṃ parito nikhanadbhir upakalpitān
Śrī Śuka said: And, O King, some teach that there are eight sub-islands of Jambūdvīpa, formed by the sons of Sagara when, in search of the horse, they dug up this earth all around.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.30
_* तद् यथा स्वर्णप्रस्थश् चन्द्रशुक्ल आवर्तनो रमणको मन्दरहरिणः पाञ्चजन्यः सिंहलो लङ्केति
_* tad yathā svarṇaprasthaś candraśukla āvartano ramaṇako mandarahariṇaḥ pāñcajanyaḥ siṃhalo laṅketi
They are as follows: Svarṇaprastha, Candraśukla, Āvartana, Ramaṇaka, Mandara-hariṇa, Pāñcajanya, Siṃhala and Laṅkā.
AI translation rendered from the Sanskrit, not a published edition
SB 5 19.31
_* एवं तव भारतोत्तम जम्बूद्वीप-वर्ष-विभागो यथोपदेशम् उपवर्णित इति
_* evaṃ tava bhāratottama jambūdvīpa-varṣa-vibhāgo yathopadeśam upavarṇita iti
Thus, O best of the Bhāratas, the division of the regions of Jambūdvīpa has been described to you as it was taught (to me).
AI translation rendered from the Sanskrit, not a published edition