Jaḍa Bharata

rahūgaṇaitat tapasā na yāti

rahūgaṇaitat tapasā na yāti
na cejyayā nirvapaṇād gṛhād vā |
na cchandasā naiva jalāgni-sūryair
vinā mahat-pāda-rajo’bhiṣekam ||
yatrottamaḥśloka-guṇānuvādaḥ
prastūyate grāmya-kathā-vighātaḥ |
niṣevyamāṇo’nudinaṁ mumukṣor
matiṁ satīṁ yacchati vāsudeve ||
(Śrīmad Bhāgavatam: 5.12.12–13)

“[Jaḍa Bhārata:] O Rahūgaṇa, neither by austerity, nor by sacrifice, nor by giving, nor by household life, nor by the Vedas, nor by [worship of] water, fire, and the sun does one attain this without bathing in the foot-dust of the mahats, amongst whom is sung recounting of the qualities of he of highest praise [i.e., Śrī Bhagavān], on account of which termination of village talk occurs, and which upon being honored daily produces a seeker of mokṣa’s genuine inclination towards Vāsudeva.”

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tathā na te mādhava tāvakāḥ kvacid

tathā na te mādhava tāvakāḥ kvacid
bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ |
tvayābhiguptā vicaranti nirbhayā
vināyakānīkapa-mūrdhasu prabho ||
(Śrīmad Bhāgavatam: 10.2.33; cited in Hari-bhakti-vilāsa: 10.201; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.14; Bhakti-rasāmṛta-sindhu: 2.4.46; Paramātma Sandarbha: 17; Bhakti Sandarbha: 121; Prīti Sandarbha: 7)

“O Mādhava, those who are your own, who are bound to you by cordiality, never fall down from the path in that way. Protected by you on all sides and [thus] fearless, O Prabhu, they roam atop the heads of those who proffer protection from arrays of impediments.”

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na hy adbhutaṁ tvac-caraṇābja-reṇubhir

na hy adbhutaṁ tvac-caraṇābja-reṇubhir
hatāṁhaso bhaktir adhokṣaje’malā |
mauhūrtikād yasya samāgamāc ca me
dustarka-mūlo’pahato’vivekaḥ ||
(Śrīmad Bhāgavatam: 5.13.22)

“[Rahūgaṇa to Jaḍa Bharata:] It is certainly not astonishing that by [touch of] the dust of your lotus feet pure bhakti to Adhokṣaja has manifest within me, whose sin has been dispelled, since my indiscrimination rooted in wrong argumentation has been destroyed by [just] momentary association with you.”

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sauvīra-patir api

sauvīra-patir api sujana-samavagata-paramātma-satattva ātmany avidyādhyāropitāṁ ca dehātma-matiṁ visasarja | evaṁ hi nṛpa bhagavad-āśritāśritānubhāvaḥ |
(Śrīmad Bhāgavatam: 5.13.25)

“The ruler of Suvīra [i.e., King Rahūgana], having fully understood from Sujana [i.e., Jaḍa Bharata] the Paramātmā in truth, forsook the notion superimposed by ignorance (avidyā) upon the ātmā [i.e., self] that the body is the self. Such, O King, is the result of taking shelter of one who has taken shelter of Bhagavān.”

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na vā etad viṣṇudatta

na vā etad viṣṇudatta mahad-adbhutaṁ yad asambhramaḥ sva-śiraś-chedana āpatite’pi vimukta-dehādy-ātma-bhāva-sudṛḍha-hṛdaya-granthīnāṁ sarva-sattva-suhṛd-ātmanāṁ nirvairāṇāṁ sākṣād bhagavatānimiṣāri-varāyudhenāpramattena tais tair bhāvair abhirakṣyamāṇānāṁ tat-pāda-mūlam akutaścid-bhayam upasṛtānāṁ bhāgavata-paramahaṁsānām |
(Śrīmad Bhāgavatam: 5.9.20)

[Śukadeva to Parīkṣit Mahārāja:] “O Viṣṇudatta, it is not greatly astonishing that the topmost ascetic devotees of Bhagavān (Bhāgavata-paramahaṁsas) are undisturbed even in the event of their own head being cut off, as they are completely free from the extremely tight knot in the heart of identification with the body and so forth [i.e., the mind, etc.], are by nature well-wishers of all beings, are free from enmity, are completely protected by ever-vigilant Bhagavān himself armed with the most excellent disc of time in various states of being [i.e., in various forms, such as Bhadrakālī (in this particular case in the life of Jaḍa Bharata), or, on account of his (i.e., Bhagavān’s) various qualities], and have approached the soles of his [i.e., Bhagavān’s] feet, wherein there is no fear [whatsoever].”

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