tvayoditaṁ vyaktam avipralabdhaṁ

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aho kaṣṭaṁ bhrātar vyaktam uru-pariśrānto dīrgham adhvānam eka eva ūhivān suciraṁ nāti-pīvā na saṁhananāṅgo jarasā copadruto bhavān sakhe no evāpara ete saṅghaṭṭina iti bahu-vipralabdho 'py avidyayā racita-dravya-guuṇa-karmāśaya-sva-carama-kalevare 'vastuni saṁsthāna-viśeṣe 'haṁ mamety anadhyāropita-mithyā-pratyayo brahma-bhūtas tūṣṇīṁ śibikāṁ pūrvavad uvāha.

O brother! It is clearly difficult. You are very tired. You have traveled a long path. For a long time you are carrying this load alone. You are not healthy and do not have strong limbs. You are afflicted by old age. O friend! The other workers do not cooperate with you. In this way, though abused badly, Bharata continued to carry the palanquin silently, since he was situated in brahma-bhūta, and was not covered by the false conception of I and mine in his final body not made of the gross elements, senses, karma, and antaḥkaraṇa, not produced by māyā—a body which was real, belonging to Vaikuṇṭha.

The King addressed him as brother with sarcasm. Saṅghaṭtinaḥ means associates. By taking the opposite meaning of the words, the King criticized Bharata. You are not tired, because you have just started carrying the palanquin. You are well-nourished with strong limbs, and you are young. Are you showing deceit to me, the King, by saying “I cannot carry the palanquin in a regular way with these other carriers” even though they are moving in unison? Though he was abused, he remained silent and continued to carry the palanquin. The reason is given.  He was not covered with a false conception of I and mind in his final body made of the five gross elements, the senses, pious and sinful results, and the antaḥkaraṇa, which was insubstantial since he had no relationship with it, though it was real. He had attained brahma-bhūtaḥ.

Actually Bharata, like Śukadeva, had a spiritual body which was not destructible. It was eternal. Because of the arousal of prema at this time, he actually did not have possessiveness for anything except the Lord. However, because of not attaining direct service to the Lord in that body at that moment, he manifested humility produced from increased longing, and therefore did not want to offer his sense of “I” to the Lord. Because of this, Bharata made a show of having a material body, even though he was full of knowledge. Therefore Śukadeva also describes him as if he had a material body, if one takes the superficial meaning of the words. The last phrase appears to mean “

in his final body made of the gross elements, senses, karma, and antaḥkaraṇa, produced by māyā—a body which was insubstantial, though having a particular appearance.” However, it should be explained that his real opinion is that Bharata had a spiritual body. Thus the phrase avidyayāracita-dravya-guuṇa-karmāśaya-sva-carama-kalevare actually means “in his eternal body that remained after all previous bodies had been destroyed, which was not made of (avidyā aracita) material elements, senses, karma and antaḥkaraṇa.” Or svacarame can mean be su acarame kalevare, an exalted body. Instead of avastuni, the word can be vastuni, with no sandhi. Then it means the body was absolute, since it was devoid of prārabdha-karma. That body possessed Vaikuṇṭha-loka (saṁsthāna-viśeṣe). He simply acted like a material person out of humility arising from prema. He had no sense of identification with me and mine.  

|| 5.10.7 ||

atha punaḥ sva-śibikāyāṁ viṣama-gatāyāṁ prakupita uvāca rahūgaṇaḥ kim idam are tvaṁ jīvan-mṛto māṁ kadarthī-kṛtya bhartṛ-śāsanam aticarasi pramattasya ca te karomi cikitsāṁ daṇḍa-pāṇir iva janatāyā yathā prakṛtiṁ svāṁ bhajiṣyasa iti.

Thereafter, when the King saw that his palanquin was still being shaken by the carriers, he became very angry and said, “You fool, what are you doing? Are you dead despite the life within your body? You are disregarding me and are not carrying out my order. I have a remedy for your inattention, just as Yamarāja punishes the people in general, so that you will come to your senses.”

|| 5.10.8 ||

evaṁ bahv abaddham api bhāṣamāṇaṁ nara-devābhimānaṁ rajasā tamasānuviddhena madena tiraskṛtāśeṣa-bhagavat-priya-niketaṁ paṇḍita-māninaṁ sa bhagavān brāhmaṇo brahma-bhūta-sarva-bhūta-suhṛd-ātmā yogeśvara-caryāyāṁ nāti-vyutpanna-matiṁ smayamāna iva vigata-smaya idam āha.

In this manner, the King spoke incoherently, thinking himself a king and thinking himself learned, while abusing the perfect devotee, out of pride combined with passion and ignorance. The powerful brāhmaṇa Bharata, with a slight smile and with no pride, then spoke to the King who did not know much about the conduct of a great yogī who was the friend of all beings and who was situated in Brahman.

Abaddham means incoherent. Anuviddhena means “mixed with.” The King had criticized the perfect (aśesa) devotee (bhagavat-priya-niketam). Bharata was the very form of being the friend of all beings. This means that he was merciful even to those who offended him. The King thought that he was learned. He had a little knowledge, but thought he knew everything. The King did not know much about the conduct of great yogīs, such as acting dull. Bharata smiled, thinking “The King thinks he is a jñānī, but he speaks like a fool.” Iva indicates that the smile did not manifest externally. Bharata was without pride in being a jñānī.

|| 5.10.9 ||

brāhmaṇa uvāca

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