Śrīmad-Bhāgavatam 5.9.9-10
స చ ప్రాకృతైర్ద్విపదపశుభిరున్మత్తజడబధిరమూకేత్యభిభాష్యమాణో యదా తదనురూపాణి ప్రభాషతే కర్మాణి చ కార్యమాణ:
పరేచ్ఛయా కరోతి విష్టితో వేతనతో వా యాచ్ఞయా యదృచ్ఛయా వోపసాదితమల్పం బహు మృష్టం కదన్నం వాభ్యవహరతి పరం నేన్ద్రియప్రీతినిమిత్తమ్ ।
నిత్యనివృత్తనిమిత్తస్వసిద్ధవిశుద్ధానుభవానన్దస్వాత్మలాభాధిగమ: సుఖదు:ఖయోర్ద్వన్ద్వనిమిత్తయోరసమ్భావితదేహాభిమాన: ॥ ౯ ॥
శీతోష్ణవాతవర్షేషు వృష ఇవానావృతాఙ్గ: పీన: సంహననాఙ్గ: స్థణ్డిలసంవేశనానున్మర్దనామజ్జనరజసా మహామణిరివానభివ్యక్తబ్రహ్మవర్చస: కుపటావృతకటిరుపవీతేనోరుమషిణా ద్విజాతిరితి బ్రహ్మబన్ధురితి సంజ్ఞయాతజ్జ్ఞజనావమతో విచచార ॥ ౧౦ ॥
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 saṁjṣayātaj-jṣajanāvamato 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 samjshayaataj-jshajanaavamato vichachaara.]
Word-for-word
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
saṁjṣayā
—
by such names
a-tat-jṣa-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 saṁjṣayātaj-jṣajanāvamato 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
saṁjṣayā
by such names
a-tat-jṣa-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.
Purport
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
Gauḍīya Ācāryas
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).
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Source: vedabase.io