sa ca prakrtair dvipada-pasubhir unmatta-jada-badhira-mukety abhibhasyamano yada tad-anurupani prabhasate karmani ca karyamanah parecchaya karoti vistito vetanato va yacnaya yadrcchaya vopasaditam alpam bahu mrstam kadannam vabhyavaharati param nendriya-priti-nimittam. nitya-nivrtta-nimitta-sva-siddha-visuddhanubhavananda-svatma-labhadhigamah sukha-duhkhayor dvandva-nimittayor asambhavita-dehabhimanah. sitosna-vata-varsesu vrsa ivanavrtangah pinah samhananangah sthandila-samvesananunmardanamajjana-rajasa mahamanir ivanabhivyakta-brahma-varcasah kupatavrta-katir upavitenoru-masina dvijatir iti brahma-bandhur iti samjnayataj-jnajanavamato vicacara.
sah ca—he also; prakrtaih—by common persons who have no access to spiritual knowledge; dvi-pada-pasubhih—who are nothing but animals with two legs; unmattamad; jada—dull; badhira—deaf; muka—dumb; iti—thus; abhibhasyamanah—being addressed; yada—when; tat-anurupani—words suitable to reply to theirs; prabhasate—he used to speak; karmani—activities; ca—also; karyamanah—being caused to execute; para-icchaya—by the order of others; karoti—he used to act; vistitah—by force; vetanatah—or by some wages; va—either; yacnaya—by begging; yadrcchaya—by its own accord; va—or; upasaditam—gotten; alpam—a very small quantity; bahu—a large quantity; mrstam—very palatable; kat-annam—stale, tasteless foods; va—or; abhyavaharati—he used to eat; param—only; na—not; indriya-priti-nimittam—for the satisfaction of the senses; nitya—eternally; nivrtta—stopped; nimitta—fruitive activity; sva-siddha—by self-accomplished; visuddha—transcendental; anubhava-ananda—blissful perception; sva-atma-labha-adhigamah—who has achieved knowledge of the self; sukha-duhkhayoh—in happiness and distress; dvandva-nimittayoh—in the causes of duality; asambhavita-deha-abhimanah—not identified with the body; sita—in the winter; usna—in the summer; vata—in the wind; varsesu—in the rainfall; vrsah—a bull; iva—like; anavrta-angah—uncovered body; pinah—very strong; samhanana-angah—whose limbs were firm; sthandila-samvesana—from lying down on the ground; anunmardana—without any massage; amajjana—without bathing; rajasa—by dirt; maha-manih—highly valuable gem; iva—like; anabhivyakta—unmanifested; brahma-varcasah—spiritual splendor; ku-pata-avrta—covered by a dirty cloth; katih—whose loins; upavitena—with a sacred thread; uru-masina—which was highly blackish due to dirt; dvi-jatih—born in a brahmana family; iti—thus (saying out of contempt); brahma-bandhuh—a friend of a brahmana; iti—thus; samjnaya—by such names; a-tat-jna-jana—by persons not knowing his real position; avamatah—being disrespected; vicacara—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 Jada Bharata mad, dull, deaf and dumb. They mistreated him, and Jada 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 bullís, and his limbs were very muscular. He didnít 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 brahmana family, people would call him a brahma-bandhu and other names. Being thus insulted and neglected by materialistic people, he wandered here and there.
Srila Narottama dasa Thakura has sung: deha-smrti nahi yara, samsara-bandhana kahan tara. 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 Maharaja in his birth as Jada Bharata was completely liberated from material dualities. He was a paramahamsa and therefore did not care for bodily comfort.

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