Srimad Bhagvata Mahapurana: Book 5: Chapter 10: Verses 1-6
The meeting of Jadabharata with king Rahugana
Sri Suka began again : A (certain) king of the principalities of Sindhu and Sauvira, Rahugana (by name), was (once) going (in a palanquin to meet the divine sage Kapila to receive instruction in spiritual knowledge). While looking on the bank of the Iksumati river for a man to serve as a bearer of his palanquin, the mate of the bearers came across this eminent Brahmana as pre-arranged by Providence. On the ground that he was stout, young and muscular and fit to carry a (heavy) load like an ox or a donkey, he was caught hold of by force along with those already employed to work without any wage, and that highly dignified soul bore the palanquin, even though he did not deserve such humiliation. When the gait of the (other) men (bearing the palanquin) did not fall in line with that of
the holy Brahmana, who stepped forward only after (carefully) surveying the ground (ahead of him) up to a distance of three feet only (the standard length of an arrow), king Rahugana on finding his palanquin irregularly borne, said to the bearers, "0 bearers ! March properly, Why is the palanquin borne irregularly in this way ?"
Now, on hearing the reproachful words of their master and afraid at heart of punishment (the last of the four methods of correcting a man, viz., conciliation, gift, sowing seeds of dissension, and coercion), they submitted to him (as follows) :- We are not remiss, 0 ruler of men; (strictly) obeying your commands, we bear the palanquin quite well. Though engaged just now, this (new) man does not walk quickly. We are, therefore, unable to bear the palanquin with him."
Hearing (their) piteous words,king Rahugana concluded that the fault appearing in one through contact (with others) is sure to become the fault of all who are connected with that person. Even though he had sat at the feet of sages, his Ksatriya spirit prevailed over him. His judgment having been clouded by the element of Rajas, he felt a bit enraged and spoke (ironically as follows) to that Brahmana, whose spiritual glory was not distinctly perceived like (the brilliance of) fire (embers) covered with ashes :- "What a pity, brother ! You are evidently very tired, (it seems) you have borne the palanquin single-handed all this long way (and) for long hours (too) and none of these other associates (of yours), O friend, have shared your burden (at all). (Besides) you are neither very stout nor possessed of an adamantine frame and are oppressed with old age (too)." Even when taunted unsparingly in this way, the sage, who had become one with the Infinite and never entertained the false notion of 'I' or 'mine' with regard to his ultimate body-which was nothing but a concatenation of various limbs put together in a particular disposition, consisting as it did of the five gross elements, the (ten) Indriyas (the five senses of perception and the five organs of action), the (impressions of) past actions (both meritorious and sinful) and the mind (the seat or storehouse of such impressions), evolved by ignorance, and (therefore) unreal -quietly bore the palanquin (even) as before.