is this ok: निर्गमनसमये राजा परामृशति - एष इति । निभृताशेषकरणः प्रत्याहृतसर्वेन्द्रियः । अतः सत्यसमाधिकः आहोस्विन्मृषासमाधिस्तत्र हेतुः किंन्विति । अत्र राज्ञो विकर्मेदमभाग्योत्थं न ज्ञेयं किन्तु तं शीघ्रं स्वपार्श्व नेतुं ब्रह्मशापद्वारा विरक्तं विधाय शुकदेवेन संगतं कृत्वा तत्र श्रीभागवतस्वरूपेण स्वयमाविर्भूय जगदुद्धर्तुं च कलौ जनिष्यमाणानपि कांचन भक्तान्स्वकृतं रासलीलाद्यास्वादयितुं च भगवत एवेयमिच्छेति मनीषिण आहुः । तस्यैव मेघस्येत्यादिवक्ष्यमाणत्वात् । मच्छुद्धभक्तस्य दैवाद्विकर्मापि शुभोदर्कमेवेति ज्ञापयितुम् । “यदा यदा हि धर्मस्य ग्लानिर्भवति भारत । अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्” इति श्रीभागवतरूपेण स्वाविर्भावे कारणाभासं चोत्थापयितुं भगवतैव तस्य तथा भाव उद्भावितः । न च तस्य स्वप्नेपि स स्वभावः सम्भवति । "अभूतपूर्वः" इत्युक्तेः । न च देवादभाग्यविशेषोत्थोयं तात्कालिको भावस्तत्फलस्य शुकसमा - गममहाभाग्यस्यानुपपत्तेः । न च तस्य पिपासातिशय एव हेतुरिति वाच्यम्, तत्क्षणानंतरमेव जलमपीतवत एवानुतापशतविदीर्य- माणस्य गृहागतस्य सद्य एव प्रायोपवेशादित्येवं च जन्मनि मरणे च ब्रह्मतेजसो मध्ये वयसि कालस्य च निर्जयात्तस्य राज्ञो भगवत्कृपामहाबलवत्त्वमसाधारणमेव द्रष्टव्यम् ॥ ३१ ॥no transliteration; daj prozaični, gramatički pravilan, tečan prevod celog teksta na engleski, bez dodavanja ili preskakanja reči u originalu, deli tekst na paragrafe; napiši brojeve iz teksta gde treba a povremene sanskritske reči unutar engleskog prevoda napiši sa iast:
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Claude-3-Sonnet
Poe

Here is a prose translation of the entire text into grammatically correct and fluent English, without adding or skipping any words from the original, divided into paragraphs, with numbers included where applicable, and occasional Sanskrit words within the English translation written in IAST transliteration:

[31]
At the time of death, the king murmurs, "eșa iti" (this indeed). Being totally withdrawn, with all his senses fully retracted. Hence, was this a real samādhi or just a semblance thereof? What was the reason behind it? Here, the king's misdeed should not be considered an outcome of misfortune. Rather, it should be understood that to quickly bring him to His side, the Lord made him dispassionate through Brahmā's curse, facilitated his association with Śukadeva, and then appeared before him in the form of Śrīmad-Bhāgavata itself to deliver the world. And in Kali-yuga, He would also appear to relish His own divine rāsa-līlā and other pastimes with certain devotees to be born.

The upcoming description of "tasya eva meghasya" (that very same cloud) is intended to convey that even misdeeds of the Lord's pure devotee result in an auspicious outcome by divine grace, as stated in the verse: "yadā yadā hi dharmasya glānir bhavati bhārata, abhyutthānam adharmasya tadātmānam ṛijāmy aham" (Whenever there is a decline of dharma and an uprising of adharma, O Bhārata, then I manifest Myself). Thus, it was the Lord Himself who evoked such a condition in the king, providing an apparent cause for His own advent in the form of Śrīmad-Bhāgavata. However, such a state never arose in the king, even in his dreams, for it is said "abhūtapūrvam" (unprecedented).

Nor can this temporary condition be attributed to any extraordinary misfortune from the gods, as that would contradict the great fortune of his attaining the association of Śukadeva. It cannot be said that it was merely due to excessive thirst, for immediately after drinking water, he was overwhelmed with remorse and returned home, sitting down right away. Thus, considering his victories over birth, death, the splendor of brahman, old age, and time itself, it is evident that this king was an extraordinary recipient of the Lord's incomparable grace and power.