FolioCorpusŚrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 5.9.9-10

स च प्राकृतैर्द्विपदपशुभिरुन्मत्तजडबधिरमूकेत्यभिभाष्यमाणो यदा तदनुरूपाणि प्रभाषते कर्माणि च कार्यमाण: परेच्छया करोति विष्टितो वेतनतो वा याच्ञया यद‍ृच्छया वोपसादितमल्पं बहु मृष्टं कदन्नं वाभ्यवहरति परं नेन्द्रियप्रीतिनिमित्तम् । नित्यनिवृत्तनिमित्तस्वसिद्धविशुद्धानुभवानन्दस्वात्मलाभाधिगम: सुखदु:खयोर्द्वन्द्वनिमित्तयोरसम्भावितदेहाभिमान: ॥ ९ ॥ शीतोष्णवातवर्षेषु वृष इवानावृताङ्ग: पीन: संहननाङ्ग: स्थण्डिलसंवेशनानुन्मर्दनामज्जनरजसा महामणिरिवानभिव्यक्तब्रह्मवर्चस: कुपटावृतकटिरुपवीतेनोरुमषिणा द्विजातिरिति ब्रह्मबन्धुरिति संज्ञयातज्ज्ञजनावमतो विचचार ॥ १० ॥
sa ca prākṛtair dvipada-paśubhir unmatta-jaḍa-badhira-mūkety abhibhāṣyamāṇo yadā tad-anurūpāṇi prabhāṣate karmāṇi ca kāryamāṇaḥ parecchayā karoti viṣṭito vetanato vā yācṣayā yadṛcchayā vopasāditam alpaṁ bahu mṛṣṭaṁ kadannaṁ vābhyavaharati paraṁ nendriya-prīti-nimittam. nitya-nivṛtta-nimitta-sva-siddha-viśuddhānubhavānanda-svātma-lābhādhigamaḥ sukha-duḥkhayor dvandva-nimittayor asambhāvita-dehābhimānaḥ. śītoṣṇa-vāta-varṣeṣu vṛṣa ivānāvṛtāṅgaḥ pīnaḥ saṁhananāṅgaḥ sthaṇḍila-saṁveśanānunmardanāmajjana-rajasā mahāmaṇir ivānabhivyakta-brahma-varcasaḥ kupaṭāvṛta-kaṭir upavītenoru-maṣiṇā dvijātir iti brahma-bandhur iti saṁjñayātaj-jñajanāvamato vicacāra.
[sa cha praakritair dvipada-pashubhir unmatta-jada-badhira-mookety abhibhaashyamaano yadaa tad-anuroopaani prabhaashate karmaani cha kaaryamaanah parechchayaa karoti vishtito vetanato vaa yaachshayaa yadrichchayaa vopasaaditam alpam bahu mrishtam kadannam vaabhyavaharati param nendriya-preeti-nimittam. nitya-nivritta-nimitta-sva-siddha-vishuddhaanubhavaananda-svaatma-laabhaadhigamah sukha-duhkhayor dvandva-nimittayor asambhaavita-dehaabhimaanah. sheetoshna-vaata-varsheshu vrisha ivaanaavritaangah peenah samhananaangah sthandila-samveshanaanunmardanaamajjana-rajasaa mahaamanir ivaanabhivyakta-brahma-varchasah kupataavrita-katir upaveetenoru-mashinaa dvijaatir iti brahma-bandhur iti samjnayaataj-jnajanaavamato vichachaara.]
saḥ ca — he also prākṛtaiḥ — by common persons who have no access to spiritual knowledge dvi-pada-paśubhiḥ — who are nothing but animals with two legs unmatta — mad jaḍa — dull badhira — deaf mūka — dumb iti — thus abhibhāṣyamāṇaḥ — being addressed yadā — when tat-anurūpāṇi — words suitable to reply to theirs prabhāṣate — he used to speak karmāṇi — activities ca — also kāryamāṇaḥ — being caused to execute para-icchayā — by the order of others karoti — he used to act viṣṭitaḥ — by force vetanataḥ — or by some wages vā — either yācṣayā — by begging yadṛcchayā — by its own accord vā — or upasāditam — gotten alpam — a very small quantity bahu — a large quantity mṛṣṭam — very palatable kat-annam — stale, tasteless foods vā — or abhyavaharati — he used to eat param — only na — not indriya-prīti-nimittam — for the satisfaction of the senses nitya — eternally nivṛtta — stopped nimitta — fruitive activity sva-siddha — by self-accomplished viśuddha — transcendental anubhava-ānanda — blissful perception sva-ātma-lābha-adhigamaḥ — who has achieved knowledge of the self sukha-duḥkhayoḥ — in happiness and distress dvandva-nimittayoḥ — in the causes of duality asambhāvita-deha-abhimānaḥ — not identified with the body śīta — in the winter uṣṇa — in the summer vāta — in the wind varṣeṣu — in the rainfall vṛṣaḥ — a bull iva — like anāvṛta-aṅgaḥ — uncovered body pīnaḥ — very strong saṁhanana-aṅgaḥ — whose limbs were firm sthaṇḍila-saṁveśana — from lying down on the ground anunmardana — without any massage amajjana — without bathing rajasā — by dirt mahā-maṇiḥ — highly valuable gem iva — like anabhivyakta — unmanifested brahma-varcasaḥ — spiritual splendor ku-paṭa-āvṛta — covered by a dirty cloth kaṭiḥ — whose loins upavītena — with a sacred thread uru-maṣiṇā — which was highly blackish due to dirt dvi-jātiḥ — born in a brāhmaṇa family iti — thus (saying out of contempt) brahma-bandhuḥ — a friend of a brāhmaṇa iti — thus saṁjñayā — by such names a-tat-jña-jana — by persons not knowing his real position avamataḥ — being disrespected vicacāra — he wandered.
Blended reading (Sanskrit + English inline)
sa ca prākṛtair dvipada-paśubhir unmatta-jaḍa-badhira-mūkety abhibhāṣyamāṇo yadā tad-anurūpāṇi prabhāṣate karmāṇi ca kāryamāṇaḥ parecchayā karoti viṣṭito vetanato vā yācṣayā yadṛcchayā vopasāditam alpaṁ bahu mṛṣṭaṁ kadannaṁ vābhyavaharati paraṁ nendriya-prīti-nimittam. nitya-nivṛtta-nimitta-sva-siddha-viśuddhānubhavānanda-svātma-lābhādhigamaḥ sukha-duḥkhayor dvandva-nimittayor asambhāvita-dehābhimānaḥ. śītoṣṇa-vāta-varṣeṣu vṛṣa ivānāvṛtāṅgaḥ pīnaḥ saṁhananāṅgaḥ sthaṇḍila-saṁveśanānunmardanāmajjana-rajasā mahāmaṇir ivānabhivyakta-brahma-varcasaḥ kupaṭāvṛta-kaṭir upavītenoru-maṣiṇā dvijātir iti brahma-bandhur iti saṁjñayātaj-jñajanāvamato vicacāra.
saḥ ca
he also
prākṛtaiḥ
by common persons who have no access to spiritual knowledge
dvi-pada-paśubhiḥ
who are nothing but animals with two legs
unmatta
mad
jaḍa
dull
badhira
deaf
mūka
dumb
iti
thus
abhibhāṣyamāṇaḥ
being addressed
yadā
when
tat-anurūpāṇi
words suitable to reply to theirs
prabhāṣate
he used to speak
karmāṇi
activities
ca
also
kāryamāṇaḥ
being caused to execute
para-icchayā
by the order of others
karoti
he used to act
viṣṭitaḥ
by force
vetanataḥ
or by some wages
vā
either
yācṣayā
by begging
yadṛcchayā
by its own accord
vā
or
upasāditam
gotten
alpam
a very small quantity
bahu
a large quantity
mṛṣṭam
very palatable
kat-annam
stale, tasteless foods
vā
or
abhyavaharati
he used to eat
param
only
na
not
indriya-prīti-nimittam
for the satisfaction of the senses
nitya
eternally
nivṛtta
stopped
nimitta
fruitive activity
sva-siddha
by self-accomplished
viśuddha
transcendental
anubhava-ānanda
blissful perception
sva-ātma-lābha-adhigamaḥ
who has achieved knowledge of the self
sukha-duḥkhayoḥ
in happiness and distress
dvandva-nimittayoḥ
in the causes of duality
asambhāvita-deha-abhimānaḥ
not identified with the body
śīta
in the winter
uṣṇa
in the summer
vāta
in the wind
varṣeṣu
in the rainfall
vṛṣaḥ
a bull
iva
like
anāvṛta-aṅgaḥ
uncovered body
pīnaḥ
very strong
saṁhanana-aṅgaḥ
whose limbs were firm
sthaṇḍila-saṁveśana
from lying down on the ground
anunmardana
without any massage
amajjana
without bathing
rajasā
by dirt
mahā-maṇiḥ
highly valuable gem
iva
like
anabhivyakta
unmanifested
brahma-varcasaḥ
spiritual splendor
ku-paṭa-āvṛta
covered by a dirty cloth
kaṭiḥ
whose loins
upavītena
with a sacred thread
uru-maṣiṇā
which was highly blackish due to dirt
dvi-jātiḥ
born in a brāhmaṇa family
iti
thus (saying out of contempt)
brahma-bandhuḥ
a friend of a brāhmaṇa
iti
thus
saṁjñayā
by such names
a-tat-jña-jana
by persons not knowing his real position
avamataḥ
being disrespected
vicacāra
he wandered.
Degraded men are actually no better than animals. The only difference is that animals have four legs and such men have only two. These two-legged, animalistic men used to call Jaḍa Bharata mad, dull, deaf and dumb. They mistreated him, and Jaḍa Bharata behaved for them like a madman who was deaf, blind or dull. He did not protest or try to convince them that he was not so. If others wanted him to do something, he acted according to their desires. Whatever food he could acquire by begging or by wages, and whatever came of its own accord — be it a small quantity, palatable, stale or tasteless — he would accept and eat. He never ate anything for sense gratification because he was already liberated from the bodily conception, which induces one to accept palatable or unpalatable food. He was full in the transcendental consciousness of devotional service, and therefore he was unaffected by the dualities arising from the bodily conception. Actually his body was as strong as a bull’s, and his limbs were very muscular. He didn’t care for winter or summer, wind or rain, and he never covered his body at any time. He lay on the ground, and never smeared oil on his body or took a bath. Because his body was dirty, his spiritual effulgence and knowledge were covered, just as the splendor of a valuable gem is covered by dirt. He only wore a dirty loincloth and his sacred thread, which was blackish. Understanding that he was born in a brāhmaṇa family, people would call him a brahma-bandhu and other names. Being thus insulted and neglected by materialistic people, he wandered here and there.

Śrīla Narottama dāsa Ṭhākura has sung: deha-smṛti nāhi yāra, saṁsāra-bandhana kāhāṅ tāra. One who has no desire to maintain the body or who is not anxious to keep the body in order and who is satisfied in any condition must be either mad or liberated. Actually Bharata Mahārāja in his birth as Jaḍa Bharata was completely liberated from material dualities. He was a paramahaṁsa and therefore did not care for bodily comfort.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When ordinary people, two-legged animals, addressed him as mad, dull, deaf and dumb, he replied suitably. When engaged in work, he worked as others desired either as a slave or for wages. He would eat stale food or excellent food, a little or a lot, by begging or by whatever came of its own accord, not for the satisfaction of his senses. He had realization of Kṛṣṇa with visible, pure, natural bliss and had destroyed all his karmas in his previous birth. Strong as bull, he did not cover his broad, strong limbs in the cold, heat, wind or rain. Like a great jewel, his effulgence from realization was covered by dust from not bathing or applying oil, and from sleeping on the earth. His hips were covered with an old cloth and his sacred thread was soiled. He wandered about, and was called a fallen brāhmaṇa by ignorant people He was sometimes engaged by force, without wages (viṣṭitaḥ). He was at all times not under the influence of karmas, which had been destroyed in his previous birth. He had gained realization of Kṛṣṇa (svātma), with natural, pure, visible bliss. He was free of identifying his body with happiness and distress caused by dualities of respect or disrespect. Because of this he did not eat for the pleasure of his senses. His limbs were uncovered, and very strong. He slept on the earth. He did not rub oil on his body, or take bath. Thus his effulgence arising from his realization was covered by dust. His sacred thread was soiled (urumasinā).
A paramahaṁsa is so detached from bodily comfort that he looks indistinguishable from a madman or a fool. The world reads him wrong, but he is at peace because he no longer needs the world's reading to be correct.
Reflection Questions
  • Where does your sense of self still depend on being read correctly by others?
  • What would liberation from that dependence look like for you, even partially?
📝 My note

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