> > Srimad Bhagavatam - Canto 5
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > Canto 5

> > **************

> > Chapter Nine: The Supreme Character of Jada Bharata

> > *******

> > TEXT 1-2

> > srî-suka uvâca

> > atha kasyacid dvija-varasyângrah-pravarasya sama-dama-tapah-

> > svâdhyâyâdhyayana-tyâga-santosa-titiksâ-prasraya-vidyânasûyâtma-

> > jnânânanda-yuktasyâtma-sadrsa-sruta-sîlâcâra-rûpaudârya-gunâ nava

> > sodaryâ angajâ babhûvur mithunam ca yavîyasyâm bhâryâyâm. yas

> > tu tatra pumâms tam parama-bhâgavatam râjarsi-pravaram bhara-

> > tam utsrsta-mrga-sarîram carama-sarîrena vipratvam gatam âhuh.

> > srî-sukah uvâca--Sukadeva Gosvâmî continued to speak; atha--thereafter; kasyacit--of some; dvija-varasya--brâhmana; angirah-pravarasya--who came in the dynasty of the great saint Angirâ; sama--control of the mind; dama--control of the senses; tapah--practice of austerities and penances; svâdhyâya--recitation of the Vedic literatures; adhyayana--studying; tyâga--renunciation; santosa--satisfaction; titiksâ--tolerance; prasraya--very gentle; vidyâ--knowledge; anasûya--without envy; âtma jnâna-ânanda--satisfied in self-realization; yuktasya--who was qualified with; âtma-sadrsa--and exactly like himself; sruta--in education; sila--in character; âcâra--in behavior; rûpa--in beauty; audârya--in magnanimity; gunâh--possessing all these qualities; nava sa-udaryâh--nine brothers born of the same womb; anga jâh--sons; babhûvuh--were born; mithunam--a twin brother and sister; ca--and; yavîyasyâm--in the youngest; bhâryâyâm--wife; yah--who; tu--but; tatra--there; pumân--the male child; tam--him; parama-bhâgavatam--the most exalted devotee; râja-rsi--of saintly kings; pravaram--most honored; bharatam--Bharata Mahârâja; utsrsta--having given up; mrga-sarîram--the body of a deer; carama-sarîrena--with the last body; vipratvam--being a brâhmana; gatam--obtained; âhuh--they said.

> > TRANSLATION

> > Srila Sukadeva Gosvami continued: My dear King, after giving up the body of a deer, Bharata Maharaja took birth in a very pure brahmana family. There was a brahmana who belonged to the dynasty of Angira. He was fully qualified with brahminical qualifications. He could control his mind and senses, and he had studied the Vedic literatures and other subsidiary literatures. He was expert in giving charity, and he was always satisfied, tolerant, very gentle, learned and nonenvious. He was self-realized and engaged in the devotional service of the Lord. He remained always in a trance. He had nine equally qualified sons by his first wife, and by his second wife he begot twins--a brother and a sister, of which the male child was said to be the topmost devotee and foremost of saintly kings--Bharata Maharaja. This, then, is the story of the birth he took after giving up the body of a deer.

> > *******

> > TEXT 3

> > tatrâpi svajana-sangâc ca bhrsam udvijamâno bhagavatah karma-

> > bandha-vidhvamsana-sravana-smarana-guna-vivarana-

> > caranâravinda-yugalam manasâ vidadhad âtmanah pratighâtam

> > âsankamâno bhagavad-anugrahenânusmrta-sva-pûrva janmâvalir

> > âtmânam unmatta jadândha-badhira-svarûpena darsayâm âsa lokasya.

> > tatra api--in that brâhmana birth also; sva jana-sangât--from association with relatives and friends; ca--and; bhrsam--greatly; udvijamânah--being always afraid that he would fall down again; bhagavatah--of the Supreme Personality of Godhead; karma-bandha--the bondage of the reactions of fruitive activities; vidhvamsana--which vanquishes; sravana--hearing; smarana--remembering; guna-vivarana--hearing descriptions of the qualities of the Lord; carana-aravinda--lotus feet; yugalam--the two; manasâ--with the mind; vidadhat--always thinking of; âtmanah--of his soul; pratighâtam--obstruction on the path of devotional service; âsankamânah--always fearing; bhagavat-anugrahena--by the special mercy of the Supreme Personality of Godhead; anusmrta--remembered; sva-pûrva--his own previous; janma-âvalih--string of births; âtmânam--himself; unmatta--mad; jada--dull; andha--blind; badhira--and deaf; sva-rûpena--with these features; darsayâm âsa--he exhibited; lokasya--to people in general.

> > TRANSLATION

> > Due to his being especially gifted with the Lord's mercy, Bharata Maharaja could remember the incidents of his past life. Although he received the body of a brahmana, he was still very much afraid of his relatives and friends who were not devotees. He was always very cautious of such association because he feared that he would again fall down. Consequently he manifested himself before the public eye as a madman--dull, blind and deaf--so that others would not try to talk to him. In this way he saved himself from bad association. Within he was always thinking of the lotus feet of the Lord and chanting the Lord's glories, which save one from the bondage of fruitive action. In this way he saved himself from the onslaught of nondevotee associates.

> > *******

> > TEXT 4

> > tasyâpi ha vâ âtmajasya viprah putra-snehânubaddha-manâ

> > âsamâvartanât samskârân yathopadesam vidadhâna upanîtasya ca

> > punah saucâcamanâdîn kamaa-niyamân anabhipretân api

> > samasiksayad anusistena hi bhâvyam pituh putreneti.

> > tasya--of him; api ha vâ--certainly; âtma jasya--of his son; viprah--the brâhmana father of Jada Bharata (mad, crazy Bharata); putra-sneha-anubaddha-manâh--who was obliged by affection for his son; â-sama-âvartanât--until the end of the brahmacarya-âsrama; samskârân--the purificatory processes; yathâ-upadesam--as prescribed in the sâstras; vidadhânah--performing; upanîtasya--of one who has a sacred thread; ca--also; punah--again; sauca-âcamana-âdîn--practice of cleanliness, washing of the mouth, legs and hands, etc.; karma-niyamân--the regulative principles of fruitive activities; anabhipretân api--although not wanted by Jada Bharata; samasiksayat--taught; anusistena--taught to follow the regulative principles; hi--indeed; bhâvyam--should be; pituh--from the father; putrena--the son; iti--thus.

> > TRANSLATION

> > The brahmana father's mind was always filled with affection for his son, Jada Bharata [Bharata Maharaja]. Therefore he was always attached to Jada Bharata. Because Jada Bharata was unfit to enter the grhastha-asrama, he simply executed the purificatory process up to the end of the brahmacarya-asrama. Although Jada Bharata was unwilling to accept his father's instructions, the brahmana nonetheless instructed him in how to keep clean and how to wash, thinking that the son should be taught by the father.

> > *******

> > TEXT 5

> > sa câpi tad u ha pitr-sannidhâv evâsadhrîcînam iva sma karoti

> > chandâmsy adhyâpayisyan saha vyâhrtibhih sapranava-siras tripadîm

> > sâvitrîm graisma-vâsantikân mâsân adhîyânam apy asamaveta-rûpam

> > grâhayâm âsa.

> > sah--he (Jada Bharata); ca--also; api--indeed; tat u ha--that which was instructed by his father; pitr-sannidhau--in the presence of his father; eva--even; asadhrîcînam iva--not correct, as if he could not understand anything; sma karoti--used to perform; chandâmsi adhyapayisyan--desiring to teach him Vedic mantras during the months beginning with Srâvana or during the period of Câturmâsya; saha--along with; vyâhrtibhih--the utterance of the names of the heavenly planets (bhûh, bhuvah, svah); sa-pranava-sirah--headed by omkâra; tri-padîm--three-footed; sâvitrîm--the Gâyatrî mantra; graisma-vâsantikân--for four months, beginning with Caitra, on the fifteenth of May; mâsân--the months; adhîyânam api--although fully studying; asamaveta-rûpam--in an incomplete form; grâhayâm âsa--he made him learn.

> > TRANSLATION

> > Jada Bharata behaved before his father like a fool, despite his father's adequately instructing him in Vedic knowledge. He behaved in that way so that his father would know that he was unfit for instruction and would abandon the attempt to instruct him further. He would behave in a completely opposite way. Although instructed to wash his hands after evacuating, he would wash them before. Nonetheless, his father wanted to give him Vedic instructions during the spring and summer. He tried to teach him the Gayatri mantra along with omkara and vyahrti, but after four months, his father still was not successful in instructing him.

> > *******

> > TEXT 6

> > evam sva-tanuja âtmany anurâgâvesita-cittah saucâdhyayana-vrata-

> > niyama-gurv-anala-susrûsanâdy-aupakurvânaka-karmâny

> > anabhiyuktâny api samanusistena bhâvyam ity asad-âgrahah putram

> > anusâsya svayam tâvad anadhigata-manorathah kâlenâpramattena

> > svayam grha eva pramatta upasamhrtah.

> > evam--thus; sva--own; tanu je--in his son, Jada Bharata; âtmani--whom he considered to be himself; anurâga-âvesita-cittah--the brâhmana who was absorbed in love for his son; sauca--cleanliness; adhyayana--study of Vedic literature; vrata--accepting all the vows; niyama--regulative principles; guru--of the spiritual master; anala--of the fire; susrûsana-âdi--the service, etc.; aupakurvânaka--of the brahmacarya-âsrama; karmâni--all the activities; anabhiyuktâni api--although not liked by his son; samanusistena--fully instructed; bhâvyam--should be; iti--thus; asat-âgrahah--having unsuitable obstinacy; putram--his son; anusâsya--instructing; svayam--himself; tâvat--in that way; anadhigata-manorathah--not having fulfilled his desires; kâlena--by the influence of time; apramattena--which is not forgetful; svayam--he himself; grhe--to his home; eva--certainly; pramattah--being madly attached; upasamhrtah--died.

> > TRANSLATION

> > The brahmana father of Jada Bharata considered his son his heart and soul, and therefore he was very much attached to him. He thought it wise to educate his son properly, and being absorbed in this unsuccessful endeavor, he tried to teach his son the rules and regulations of brahmacarya--including the execution of the Vedic vows, cleanliness, study of the Vedas, the regulative methods, service to the spiritual master and the method of offering a fire sacrifice. He tried his best to teach his son in this way, but all his endeavors failed. In his heart he hoped that his son would be a learned scholar, but all his attempts were unsuccessful. Like everyone, this brahmana was attached to his home, and he had forgotten that someday he would die. Death, however, was not forgetful. At the proper time, death appeared and took him away.

> > *******

> > TEXT 7

> > atha yavîyasî dvija-satî sva-garbha jâtam mithunam sapatnyâ

> > upanyasya svayam anusamsthayâ patilokam agât.

> > atha--thereafter; yavîyasî--the youngest; dvija-satî--wife of the brâhmana; sva-garbha jatâm--born of her womb; mithunam--the twins; sapatnyai--unto the co-wife; upanyasya--entrusting; svayam--personally; anusamsthayâ--by following her husband; pati-lokam--the planet named Patiloka; agât--went to.

> > TRANSLATION

> > Thereafter, the brahmana's younger wife, after entrusting her twin children--the boy and girl--to the elder wife, departed for Patiloka, voluntarily dying with her husband.

> > *******

> > TEXT 8

> > pitary uparate bhrâtara enam atat-prabhâva-vidas trayyâm

> > vidyâyâm eva paryavasita-matayo na para-vidyâyâm jada-matir iti

> > bhrâtur anusâsana-nirbandhân nyavrtsanta.

> > pitari uparate--after the death of the father; bhrâtarah--the stepbrothers; enam--unto this Bharata (Jada Bharata); a-tat-prabhâva-vidah--without understanding his exalted position; trayyâm--of the three Vedas; vidyâyâm--in the matter of material ritualistic knowledge; eva--indeed; paryavasita--settled; matayah--whose minds; na--not; para-vidyâyâm--in the transcendental knowledge of spiritual life (devotional service); jada-matih--most dull intelligence; iti--thus; bhrâtuh--their brother (Jada Bharata); anusâsana-nirbandhât--from the endeavor to teach; nyavrtsanta--stopped.

> > TRANSLATION

> > After the father died, the nine stepbrothers of Jada Bharata, who considered Jada Bharata dull and brainless, abandoned the father's attempt to give Jada Bharata a complete education. The stepbrothers of Jada Bharata were learned in the three Vedas--the Rg Veda, Sama Veda and Yajur Veda--which very much encourage fruitive activity. The nine brothers were not at all spiritually enlightened in devotional service to the Lord. Consequently they could not understand the highly exalted position of Jada Bharata.

> > *******

> > TEXT 9-10

> > sa ca prâkrtair dvipada-pasubhir unmatta jada-badhira-mûkety

> > abhibhâsyamâno yadâ tad-anurûpâni prabhâsate karmâni ca

> > kâryamânah parecchayâ karoti vistito vetanato vâ yâcnayâ yadrcchayâ

> > vopasâditam alpam bahu mrstam kadannam vâbhyavaharati param

> > nendriya-prîti-nimittam nitya-nivrtta-nimitta-sva-siddha-

> > visuddhânubhavânanda-svâtma-lâbhâdhigamah sukha-duhkhayor

> > dvanda-nimittayor asambhâvita-dehâbhimânah sîtosna-vâta-varsesu

> > vrsa ivânâvrtângah pînah samhananângah sthandila-

> > samvesânanunmardanâmajjana-rajasâ mahâmanir ivânabhivyakta-

> > brahma-varcasah kupatâvrta-katir upavîtenoru-masinâ dvijâtir iti

> > brahma-bandhur iti samjnayâtaj-jnajanâvamato vicacâra.

> > sah ca--he also; prâkrtaih--by common persons who have no access to spiritual knowledge; dvi-pada-pasubhih--who are nothing but animals with two legs; unmatta--mad; jada--dull; badhira--deaf; mûka--dumb; iti--thus; abhibhâsyamânah--being addressed; yadâ--when; tat-anurûpâni--words suitable to reply to theirs; prabhâsate--he used to speak; karmâni--activities; ca--also; kâryamânah--being caused to execute; para-icchayâ--by the order of others; karoti--he used to act; vistitah--by force; vetanatah--or by some wages; vâ--either; yâcnayâ--by begging; yadrcchayâ--by its own accord; vâ--or; upasâditam--gotten; alpam--a very small quantity; bahu--a large quantity; mrstam--very palatable; kat-annam--stale, tasteless foods; vâ--or; abhyavaharati--he used to eat; param--only; na--not; indriya-prîti-nimittam--for the satisfaction of the senses; nitya--eternally; nivrtta--stopped; nimitta--fruitive activity; sva-siddha--by self-accomplished; visuddha--transcendental; anubhava-ânanda--blissful perception; sva-âtma-lâbha-adhigamah--who has achieved knowledge of the self; sukha-duhkhayoh--in happiness and distress; dvandva-nimittayoh--in the causes of duality; asambhâvita-deha-abhimânah--not identified with the body; sîta--in the winter; usna--in the summer; vâta--in the wind; varsesu--in the rainfall;

> > vrsah--a bull; iva--like; anâvrta-angah--uncovered body; pînah--very strong; samhanana-angah--whose limbs were firm; sthandila-samvesana--from lying down on the ground; anunmardana--without any massage; amajjana--without bathing; rajasâ--by dirt; mahâ-manih--highly valuable gem; iva--like; anabhivyakta--unmanifested; brahma-varcasah--spiritual splendor; ku-pata-âvrta--covered by a dirty cloth; katih--whose loins; upavîtena--with a sacred thread; uru-masinâ--which was highly blackish due to dirt; dvi-jâtih--born in a brâhmana family; iti--thus (saying out of contempt); brahma-bandhuh--a friend of a brâhmana; iti--thus; samjnayâ--by such names; a-tat jna jana--by persons not knowing his real position; avamatah--being disrespected; vicacâra--he wandered.

> > TRANSLATION

> > 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 bull's, and his limbs were very muscular. He didn't 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.

> > *******

> > TEXT 11

> > yadâ tu parata âhâram karma-vetanata îhamânah sva-bhrâtrbhir api

> > kedâra-karmani nirûpitas tad api karoti kintu na samam visamam

> > nyûnam adhikam iti veda kana-pinyâka-phalî-karana-kulmâsa-

> > sthâlîpurîsâdîny apy amrtavad abhyavaharati.

> > yadâ--when; tu--but; paratah--from others; âhâram--food; karma-vetanatah--in exchange for wages from working; îhamânah--looking for; sva-bhrâtrbhih api--even by his own stepbrothers; kedâra-karmani--in working in the field and adjusting the agricultural work; nirûpitah--engaged; tat api--at that time also; karoti--he used to do; kintu--but; na--not; samam--level; visamam--uneven; nyûnam--deficient; adhikam--more raised; iti--thus; veda--he knew; kana--broken rice; pinyâka--oil cakes; phalî-karana--the chaff of rice; kulmâsa--worm-eaten grains; sthâlî-purîsa-âdîni--burned rice stuck to the pot and so on; api--even; amrta-vat--like nectar; abhyavaharati--used to eat.

> > TRANSLATION

> > Jada Bharata used to work only for food. His stepbrothers took advantage of this and engaged him in agricultural field work in exchange for some food, but actually he did not know how to work very well in the field. He did not know where to spread dirt or where to make the ground level or uneven. His brothers used to give him broken rice, oil cakes, the chaff of rice, worm-eaten grains and burned grains that had stuck to the pot, but he gladly accepted all this as if it were nectar. He did not hold any grudges and ate all this very gladly.

> > *******

> > TEXT 12

> > atha kadâcit kascid vrsala-patir bhadra-kâlyai purusa-pasum

> > âlabhatâpatya-kâmah.

> > atha--thereafter; kadâcit--at some time; kascit--some; vrsala-patih--the leader of sûdras engaged in plundering the property of others; bhadra-kâlyai--unto the goddess known as Bhadra Kâlî; purusa-pasum--an animal in the shape of a man; âlabhata--started to sacrifice; apatya-kâmah--desiring a son.

> > TRANSLATION

> > At this time, being desirous of obtaining a son, a leader of dacoits who came from a sudra family wanted to worship the goddess Bhadra Kali by offering her in sacrifice a dull man, who is considered no better than an animal.

> > *******

> > TEXT 13

> > tasya ha daiva-muktasya pasoh padavîm tad-anucarâh paridhâvanto

> > nisi nistha-samaye tamasâvrtâyâm anadhigata-pasava âkasmikena

> > vidhinâ kedârân vîrâsanena mrga-varâhâdibhyah samraksamânam

> > angirah-pravara-sutam apasyan.

> > tasya--of the leader of the dacoits; ha--certainly; daiva-muktasya--by chance having escaped; pasoh--of the human animal; padavîm--the path; tat-anucarâh--his followers or assistants; paridhâvantah--searching here and there to find; nisi--at night; nisîtha-samaye--at midnight; tamasâ âvrtâyâm--being covered by darkness; anadhigata-pasavah--not catching the man-animal; âkasmikena vidhinâ--by the unexpected law of providence; kedârân--the fields; vîra-âsanena--by a seat on a raised place; mrga-varâha-âdibhyah--from the deer, wild pigs and so on; samraksamânam--protecting; angirah-pravara-sutam--the son of the brâhmana descending from the Ângirâ family; apasyan--they found.

> > TRANSLATION

> > The leader of the dacoits captured a man-animal for sacrifice, but he escaped, and the leader ordered his followers to find him. They ran in different directions but could not find him. Wandering here and there in the middle of the night, covered by dense darkness, they came to a paddy field where they saw the exalted son of the Angira family [Jada Bharata], who was sitting in an elevated place guarding the field against the attacks of deer and wild pigs.

> > *******

> > TEXT 14

> > atha ta enam anavadya-laksanam avamrsya bhartr-karma-nispattim

> > manyamânâ baddhvâ rasanayâ candikâ-grham upaninyur mudâ

> > vikasita-vadanâh.

> > atha--thereafter; te--they (the servants of the leader of the dacoits); enam--this (Jada Bharata); anavadya-laksanam--as bearing the characteristics of a dull animal because of a fat body like a bull's and because of being deaf and dumb; avamrsya--recognizing; bhartr-karma-nispattim--the accomplishment of their master's work; manyamânâh--understanding; baddhvâ--binding tightly; rasanayâ--with ropes; candikâ-grham--to the temple of goddess Kâlî; upaninyuh--brought; mudâ--with great happiness; vikasita-vadanâh--with bright faces.

> > TRANSLATION

> > The followers and servants of the dacoit chief considered Jada Bharata to possess qualities quite suitable for a man-animal, and they decided that he was a perfect choice for sacrifice. Their faces bright with happiness, they bound him with ropes and brought him to the temple of the goddess Kali.

> > *******

> > TEXT 15

> > atha panayas tam sva-vidhinâbhisicyâhatena vâsasâcchâdya

> > bhûsanâlepa-srak-tilakâdibhir upaskrtam bhuktavantam dhûpa-dîpa-

> > mâlya-lâja-kisalayânkura-phalopahâropetayâ vaisasa-samsthayâ

> > mahatâ gîta-stuti-mrdanga-panava-ghosena ca purusa-pasum bhadra-

> > kâlyâh purata upavesayâm âsuh.

> > atha--thereafter; panayah--all the followers of the dacoit; tam--him (Jada Bharata); sva-vidhinâ--according to their own ritualistic principles; abhisicya--bathing; ahatena--with new; vâsasâ--garments; âcchâdya--covering; bhûsana--ornaments; âlepa--smearing the body with sandalwood pulp; srak--a flower garland; tilaka-âdibhih--with markings on the body and so on; upaskrtam--completely decorated; bhuktavantam--having eaten; dhûpa--with incense; dîpa--lamps; mâlya--garlands; lâja--parched grain; kisalaya-ankura--twigs and sprouts; phala--fruits; upahâra--other paraphernalia; upetayâ--fully equipped; vaisasa-samsthayâ--with complete arrangements for sacrifice; mahatâ--great; gîta-stuti--of songs and prayers; mrdanga--of the drums; panava--of the bugles; ghosena--by vibration; ca--also; purusa-pasum--the man-animal; bhadra-kâlyâh--of the goddess Kâlî; puratah--just in front; upavesayâm âsuh--made him sit down.

> > TRANSLATION

> > After this, all the thieves, according to their imaginative ritual for killing animalistic men, bathed Jada Bharata, dressed him in new clothes, decorated him with ornaments befitting an animal, smeared his body with scented oils and decorated him with tilaka, sandalwood pulp and garlands. They fed him sumptuously and then brought him before the goddess Kali, offering her incense, lamps, garlands, parched grain, newly grown twigs, sprouts, fruits and flowers. In this way they worshiped the deity before killing the man-animal, and they vibrated songs and prayers and played drums and bugles. Jada Bharata was then made to sit down before the deity.

> > *******

> > TEXT 16

> > atha vrsala-râja-panih purusa-pasor asrg-âsavena devîm bhadra-kâlîm

> > yaksyamânas tad-abhimantritam asim ati-karâla-nisitam upâdade.

> > atha--thereafter; vrsala-râja-panih--the so-called priest of the leader of the dacoits (one of the thieves); purusa-pasoh--of the animalistic man for being sacrificed (Bharata Mahârâja); asrk-âsavena--with the liquor of blood; devîm--to the deity; bhadra-kâlîm--the goddess Kâlî; yaksyamânah--desiring to offer; tat-abhimantritam_consecrated by the mantra of Bhadra Kâlî; asim--the sword; ati-karâla--very fearful; nisitam--finely sharpened; upâdade--he took up.

> > TRANSLATION

> > At this time, one of the thieves, acting as the chief priest, was ready to offer the blood of Jada Bharata, whom they imagined to be an animal-man, to the goddess Kali to drink as a liquor. He therefore took up a very fearsome sword, which was very sharp and, consecrating it by the mantra of Bhadra Kali, raised it to kill Jada Bharata.

> > *******

> > TEXT 17

> > iti tesâm vrsalânâm rajas-tamah-prakrtînâm dhana-mada-raja-

> > utsikta-manasâm bhagavat-kalâ-vîra-kulam kadarthî-krtyotpathena

> > svairam viharatâm himsâ-vihârânâm karmâti-dârunam yad brahma-

> > bhûtasya sâksâd brahmarsi-sutasya nirvairasya sarva-bhûta-suhrdah

> > sûnâyâm apy ananumatam âlambhanam tad upalabhya brahma-

> > tejasâti-durvisahena dandahyamânena vapusâ sahasoccacâta saiva devî

> > bhadra-kâlî.

> > iti--thus; tesâm--of them; vrsalânâm--the sûdras, by whom all religious principles are destroyed; rajah--in passion; tamah--in ignorance; prakrtînâm--having natures; dhana-mada--in the form of infatuation by material wealth; rajah--by passion; utsikta--puffed up; manasâm--whose minds; bhagavat-kalâ--an expansion of the plenary expansion of the Supreme Personality of Godhead; vîra-kulam--the group of elevated personalities (the brâhmanas); kat-arthî-krtya--disrespecting; utpathena--by a wrong path; svairam--independently; viharatâm--who are proceeding; himsâ-vihârânâm--whose business is to commit violence against others; kamaa--the activity; ati-dârunam--very fearful; yat--that which; brahma-bhûtasya--of a self-realized person born in a brâhmana family; sâksât--directly; brahma-rsi-sutasya--of the son born of a brâhmana exalted in spiritual consciousness; nirvairasya--who had no enemies; sarva-bhûta-suhrdah--a well-wisher to all others; sûnâyâm--at the last moment; api--even though; ananumatam--not being sanctioned by law; âlambhanam--against the desire of the Lord; tat--that; upalabhya--perceiving; brahma-tejasâ--with the effulgence of spiritual bliss; ati-durvisahena--being too bright and unbearable; dandahyamânena--burning; vapusâ--with a physical body; sahasâ--suddenly; uccacâta--fractured (the deity); sâ--she; eva--indeed; devî--the goddess; bhadra-kâlî--Bhadra Kâlî.

> > TRANSLATION

> > All the rogues and thieves who had made arrangements for the worship of goddess Kali were low minded and bound to the modes of passion and ignorance. They were overpowered by the desire to become very rich; therefore they had the audacity to disobey the injunctions of the Vedas, so much so that they were prepared to kill Jada Bharata, a self-realized soul born in a brahmana family. Due to their envy, these dacoits brought him before the goddess Kali for sacrifice. Such people are always addicted to envious activities, and therefore they dared to try to kill Jada Bharata. Jada Bharata was the best friend of all living entities. He was no one's enemy, and he was always absorbed in meditation on the Supreme Personality of Godhead. He was born of a good brahmana father, and killing him was forbidden, even though he might have been an enemy or aggressive person. In any case, there was no reason to kill Jada Bharata, and the goddess Kali could not bear this. She could immediately understand that these sinful dacoits were about to kill a great devotee of the Lord. Suddenly the deity's body burst asunder, and the goddess Kali personally emerged from it in a body burning with an intense and intolerable effulgence.

> > *******

> > TEXT 18

> > bhrsam amarsa-rosâvesa-rabhasa-vilasita-bhru-kuti-vitapa-kutila-

> > damstrâruneksanâtopâti-bhayânaka-vadanâ hantu-kâmevedam

> > mahâtta-hâsam ati-samrambhena vimuncantî tata utpatya pâpîyasâm

> > dustânâm tenaivâsinâ vivrkna-sîrsnâm galât sravantam asrg-âsavam

> > atyusnam saha ganena nipîyâti-pâna-mada-vihvaloccaistarâm sva-

> > pârsadaih saha jagau nanarta ca vijahâra ca sirah-kanduka-lîlayâ.

> > bhrsam--very highly; amarsa--in intolerance of the offenses; rosa--in anger; âvesa--of her absorption; rabhasa-vilasita--expanded by the force; bhru-kuti--of her eyebrows; vitapa--the branches; kutila--curved; damstra--teeth; aruna-îksana--of reddish eyes; âtopa--by the agitation; ati--very much; bhayânaka--fearful; vadanâ--having a face; hantu-kâmâ--desirous to destroy; iva--as if; idam--this universe; mahâ-atta-hâsam--a greatly fearful laugh; ati--great; samrambhena--because of anger; vimuncantî--releasing; tatah--from that altar; utpatya--coming forth; pâpîyasâm--of all the sinful; dustânâm--great offenders; tena eva asinâ--by that same chopper; vivrkna--separated; sîrsnâm--whose heads; galât--from the neck; sravantam--oozing out; asrk-âsavam--the blood, compared to an intoxicating beverage; ati-usnam--very hot; saha--with; ganena--her associates; nipîya--drinking; ati-pâna--from drinking so much; mada--by intoxication; vihvalâ--overwhelmed; uccaih-tarâm--very loudly; sva-pârsadaih--her own associates; saha--with; jagau--sang; nanarta--danced; ca--also; vijahâra--played; ca--also; sirah-kanduka--using the heads as balls; lîlayâ--by sports.

> > TRANSLATION

> > Intolerant of the offenses committed, the infuriated goddess Kali flashed her eyes and displayed her fierce, curved teeth. Her reddish eyes glowed, and she displayed her fearsome features. She assumed a frightening body, as if she were prepared to destroy the entire creation. Leaping violently from the altar, she immediately decapitated all the rogues and thieves with the very sword with which they had intended to kill Jada Bharata. She then began to drink the hot blood that flowed from the necks of the beheaded rogues and thieves, as if this blood were liquor. Indeed, she drank this intoxicant with her associates, who were witches and female demons. Becoming intoxicated with this blood, they all began to sing very loudly and dance as though prepared to annihilate the entire universe. At the same time, they began to play with the heads of the rogues and thieves, tossing them about as if they were balls.

> > *******

> > TEXT 19

> > evam eva khalu mahad-abhicârâti-kramah kârtsnyenâtmane phalati.

> > evam eva--in this way; khalu--indeed; mahat--to great personalities; abhicâra--in the form of envy; ati-kramah--the limit of offense; kârtsnyena--always; âtmane--unto oneself; phalati--gives the result.

> > TRANSLATION

> > When an envious person commits an offense before a great personality, he is always punished in the way mentioned above.

> > *******

> > TEXT 20

> > na vâ etad visnudatta mahad-adbhutam yad asambhramah sva-siras-

> > chedana âpatite 'pi vimukta-dehâdy-âtma-bhâva-sudrdha-hrdaya-

> > granthînâm sarva-sattva-suhrd-âtmanâm nirvairânâm sâksâd

> > bhagavatânimisâri-varâyudhenâpramattena tais tair bhâvaih

> > pariraksyamânânâm tat-pâda-mûlam akutascid-bhayam upasrtânâm

> > bhâgavata-paramahamsânâm

> > na--not; vâ--or; etat--this; visnu-datta--O Mahârâja Parîksit, who was protected by Lord Visnu; mahat--a great; adbhutam--wonder; yat--which; asambhramah--lack of perplexity; sva-sirah-chedane--when the chopping off of the head; âpatite--was about to happen; api--even though; vimukta--completely liberated from; deha-âdi-âtma-bhâva--the false bodily concept of life; su-drdha--very strong and tight; hrdaya-granthînâm--of those whose knots within the heart; sarva-sattva-suhrt-âtmanâm--of persons who in their hearts always wish well to all living entities; nirvairânâm--who do not find anyone as their enemy; sâksât--directly; bhagavatâ--by the Supreme personality of Godhead; animisa--invincible time; ari-vara--and the best of weapons, the Sudarsana cakra; âyudhena--by Him who possesses the weapons; apramattena--not agitated at any time; taih taih--by those respective; bhâvaih--moods of the Supreme Personality of Godhead; pariraksyamânânâm--of persons who are protected; tat-pâda-mûlam--at the lotus feet of the Supreme Personality of Godhead; akutascit--from nowhere; bhayam--fear; upasrtânâm--of those who have taken complete shelter; bhâgavata--of devotees of the Lord; parama-hamsânâm--of the most liberated persons.

> > TRANSLATION

> > Sukadeva Gosvami then said to Maharaja Pariksit: O Visnudatta, those who already know that the soul is separate from the body, who are liberated from the invincible knot in the heart, who are always engaged in welfare activities for all living entities and who never contemplate harming anyone are always protected by the Supreme Personality of Godhead, who carries His disc [the Sudarsana cakra] and acts as supreme time to kill the demons and protect His devotees. The devotees always take shelter at the lotus feet of the Lord. Therefore at all times, even if threatened by decapitation, they remain unagitated. For them, this is not at all wonderful.

> > Back to the running text