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  1. siva.sh/srimad-bhagavatam/skandam-5/10/20
    स वै भवाँल्लोकनिरीक्षणार्थमव्यक्तलिङ्गो विचरत्यपि स्वित् । योगेश्वराणां गतिमन्धबुद्धिः कथं विचक्षीत गृहानुबन्धः ॥ ५-१०-२० ॥sa vai bhavA~llokanirIkSaNArthamavyaktaliGgo vicaratyapi svit । yogezvarANAM gatimandhabuddhiH kathaM vicakSIta gRhAnubandhaH ॥ 5-10-20 ॥Is it not a fact that your good self is the direct representative of Kapiladeva, the incarnation of the Supreme Personality of Godhead? To examine people and see who is actually a human being and who is not, you have presented yourself to be a deaf and dumb person. Are you not moving this way upon the surface of the world? I am very attached to family life and worldly activities, and I am blind to spiritual knowledge. Nonetheless, I am now present before you and am seeking enlightenment from you. How can I advance in spiritual life? ॥ 5-10-20 ॥
  2. siva.sh/srimad-bhagavatam/skandam-5/10/19
    अहं च योगेश्वरमात्मतत्त्वविदां मुनीनां परमं गुरुं वै । प्रष्टुं प्रवृत्तः किमिहारणं तत् साक्षाद्धरिं ज्ञानकलावतीर्णम् ॥ ५-१०-१९ ॥ahaM ca yogezvaramAtmatattvavidAM munInAM paramaM guruM vai । praSTuM pravRttaH kimihAraNaM tat sAkSAddhariM jJAnakalAvatIrNam ॥ 5-10-19 ॥I consider your good self the most exalted master of mystic power. You know the spiritual science perfectly well. You are the most exalted of all learned sages, and you have descended for the benefit of all human society. You have come to give spiritual knowledge, and you are a direct representative of Kapiladeva, the incarnation of God and the plenary portion of knowledge. I am therefore asking you, O spiritual master, what is the most secure shelter in this world? ॥ 5-10-19 ॥
  3. siva.sh/srimad-bhagavatam/skandam-5/10/18
    तद्ब्रूह्यसङ्गो जडवन्निगूढविज्ञानवीर्यो विचरस्यपारः । वचांसि योगग्रथितानि साधो न नः क्षमन्ते मनसापि भेत्तुम् ॥ ५-१०-१८ ॥tadbrUhyasaGgo jaDavannigUDhavijJAnavIryo vicarasyapAraH । vacAMsi yogagrathitAni sAdho na naH kSamante manasApi bhettum ॥ 5-10-18 ॥My dear sir, it appears that the influence of your great spiritual knowledge is hidden. Factually you are bereft of all material association and fully absorbed in the thought of the Supreme. Consequently you are unlimitedly advanced in spiritual knowledge. Please tell me why you are wandering around like a dullard. O great saintly person, you have spoken words approved by the yogic process, but it is not possible for us to understand what you have said. Therefore kindly explain it. ॥ 5-10-18 ॥
  4. siva.sh/srimad-bhagavatam/skandam-5/10/17
    नाहं विशङ्के सुरराजवज्रान्न त्र्यक्षशूलान्न यमस्य दण्डात् । नाग्न्यर्कसोमानिलवित्तपास्त्राच्छङ्के भृशं ब्रह्मकुलावमानात् ॥ ५-१०-१७ ॥nAhaM vizaGke surarAjavajrAnna tryakSazUlAnna yamasya daNDAt । nAgnyarkasomAnilavittapAstrAcchaGke bhRzaM brahmakulAvamAnAt ॥ 5-10-17 ॥My dear sir, I am not at all afraid of the thunderbolt of King Indra, nor am I afraid of the serpentine, piercing trident of Lord Śiva. I do not care about the punishment of Yamarāja, the superintendent of death, nor am I afraid of fire, scorching sun, moon, wind, nor the weapons of Kuvera. Yet I am afraid of offending a brāhmaṇa. I am very much afraid of this. ॥ 5-10-17 ॥
  5. siva.sh/srimad-bhagavatam/skandam-5/10/16
    कस्त्वं निगूढश्चरसि द्विजानां बिभर्षि सूत्रं कतमोऽवधूतः । कस्यासि कुत्रत्य इहापि कस्मात् क्षेमाय नश्चेदसि नोत शुक्लः ॥ ५-१०-१६ ॥kastvaM nigUDhazcarasi dvijAnAM bibharSi sUtraM katamo'vadhUtaH । kasyAsi kutratya ihApi kasmAt kSemAya nazcedasi nota zuklaH ॥ 5-10-16 ॥King Rahūgaṇa said: O brāhmaṇa, you appear to be moving in this world very much covered and unknown to others. Who are you? Are you a learned brāhmaṇa and saintly person? I see that you are wearing a sacred thread. Are you one of those exalted, liberated saints such as Dattātreya and other highly advanced, learned scholars? May I ask whose disciple you are? Where do you live? Why have you come to this place? Is your mission in coming here to do good for us? Please let me know who you are. ॥ 5-10-16 ॥
  6. siva.sh/srimad-bhagavatam/skandam-5/10/15
    स चापि पाण्डवेय सिन्धुसौवीरपतिस्तत्त्वजिज्ञासायां सम्यक् श्रद्धयाधिकृताधिकारस्तद्धृदयग्रन्थिमोचनं द्विजवच आश्रुत्य बहु योगग्रन्थसम्मतं त्वरयावरुह्य शिरसा पादमूलमुपसृतः क्षमापयन् विगतनृपदेवस्मय उवाच ॥ ५-१०-१५ ॥sa cApi pANDaveya sindhusauvIrapatistattvajijJAsAyAM samyak zraddhayAdhikRtAdhikArastaddhRdayagranthimocanaM dvijavaca Azrutya bahu yogagranthasammataM tvarayAvaruhya zirasA pAdamUlamupasRtaH kSamApayan vigatanRpadevasmaya uvAca ॥ 5-10-15 ॥Śukadeva Gosvāmī continued: O best of the Pāṇḍu dynasty ॥ Mahārāja Parīkṣit॥, the King of the Sindhu and Sauvīra states ॥ Mahārāja Rahūgaṇa॥ had great faith in discussions of the Absolute Truth. Being thus qualified, he heard from Jaḍa Bharata that philosophical presentation which is approved by all scriptures on the mystic yoga process and which slackens the knot in the heart. His material conception of himself as a king was thus destroyed. He immediately descended from his palanquin and fell flat on the ground with his head at the lotus feet of Jaḍa Bharata in such a way that he might be excused for his insulting words against the great brāhmaṇa. He then prayed as follows. ॥ 5-10-15 ॥
  7. siva.sh/srimad-bhagavatam/skandam-5/10/14
    श्रीशुक उवाच एतावदनुवादपरिभाषया प्रत्युदीर्य मुनिवर उपशमशील उपरतानात्म्यनिमित्त उपभोगेन कर्मारब्धं व्यपनयन् राजयानमपि तथोवाह ॥ ५-१०-१४ ॥zrIzuka uvAca etAvadanuvAdaparibhASayA pratyudIrya munivara upazamazIla uparatAnAtmyanimitta upabhogena karmArabdhaM vyapanayan rAjayAnamapi tathovAha ॥ 5-10-14 ॥Śukadeva Gosvāmī said: O Mahārāja Parīkṣit, when King Rahūgaṇa chastised the exalted devotee Jaḍa Bharata with harsh words, that peaceful, saintly person tolerated it all and replied properly. Nescience is due to the bodily conception, and Jaḍa Bharata was not affected by this false conception. Out of his natural humility, he never considered himself a great devotee, and he agreed to suffer the results of his past karma. Like an ordinary man, he thought that by carrying the palanquin he was destroying the reactions of his past misdeeds. Thinking in this way, he began to carry the palanquin as before. ॥ 5-10-14 ॥
  8. siva.sh/srimad-bhagavatam/skandam-5/10/13
    उन्मत्तमत्तजडवत्स्वसंस्थां गतस्य मे वीर चिकित्सितेन । अर्थः कियान् भवता शिक्षितेन स्तब्धप्रमत्तस्य च पिष्टपेषः ॥ ५-१०-१३ ॥unmattamattajaDavatsvasaMsthAM gatasya me vIra cikitsitena । arthaH kiyAn bhavatA zikSitena stabdhapramattasya ca piSTapeSaH ॥ 5-10-13 ॥My dear King, you have said, “You rascal, you dull, crazy fellow! I am going to chastise you, and then you will come to your senses.” In this regard, let me say that although I live like a dull, deaf and dumb man, I am actually a self-realized person. What will you gain by punishing me? If your calculation is true and I am a madman, then your punishment will be like beating a dead horse. There will be no effect. When a madman is punished, he is not cured of his madness. ॥ 5-10-13 ॥
  9. siva.sh/srimad-bhagavatam/skandam-5/10/12
    विशेषबुद्धेर्विवरं मनाक्च पश्याम यन्न व्यवहारतोऽन्यत् । क ईश्वरस्तत्र किमीशितव्यं तथापि राजन् करवाम किं ते ॥ ५-१०-१२ ॥vizeSabuddhervivaraM manAkca pazyAma yanna vyavahArato'nyat । ka Izvarastatra kimIzitavyaM tathApi rAjan karavAma kiM te ॥ 5-10-12 ॥My dear King, if you still think that you are the King and that I am your servant, you should order me, and I should follow your order. I can then say that this differentiation is temporary, and it expands only from usage or convention. I do not see any other cause. In that case, who is the master, and who is the servant? Everyone is being forced by the laws of material nature; therefore no one is master, and no one is servant. Nonetheless, if you think that you are the master and that I am the servant, I shall accept this. Please order me. What can I do for you? ॥ 5-10-12 ॥
  10. siva.sh/srimad-bhagavatam/skandam-5/10/11
    जीवन्मृतत्वं नियमेन राजन् आद्यन्तवद्यद्विकृतस्य दृष्टम् । स्वस्वाम्यभावो ध्रुव ईड्य यत्र तर्ह्युच्यतेऽसौ विधिकृत्ययोगः ॥ ५-१०-११ ॥jIvanmRtatvaM niyamena rAjan AdyantavadyadvikRtasya dRSTam । svasvAmyabhAvo dhruva IDya yatra tarhyucyate'sau vidhikRtyayogaH ॥ 5-10-11 ॥My dear King, you have unnecessarily accused me of being dead though alive. In this regard, I can only say that this is the case everywhere because everything material has its beginning and end. As far as your thinking that you are the king and master and are thus trying to order me, this is also incorrect because these positions are temporary. Today you are a king and I am your servant, but tomorrow the position may be changed, and you may be my servant and I your master. These are temporary circumstances created by providence. ॥ 5-10-11 ॥