> > 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 Eight: A Description of the Character of Bharata Maharaja

> > *******

> > TEXT 1

> > srî-suka uvâca

> > ekadâ tu mahâ-nadyâm krtâbhiseka-naiyamikâvasyako

> > brahmâksaram abhigrnâno muhûrta-trayam udakânta upavivesa.

> > srî-sukah uvâca--Srî Sukadeva Gosvâmî said; ekadâ -- once upon a time; tu--but; mahâ-nadyâm--in the great river known as Gandakî; krta-abhiseka-naiyamika-avasyakah--having taken a bath after finishing the daily external duties such as passing stool and urine and brushing the teeth; brahma-aksaram--the pranava-mantra (om); abhigrnânah--chanting; muhûrta-trayam--for three minutes; udaka-ante--on the bank of the river; upavivesa--he sat down.

> > TRANSLATION

> > Sri Sukadeva Gosvami continued: My dear King, one day, after finishing his morning duties--evacuating, urinating and bathing--Maharaja Bharata sat down on the bank of the River Gandaki for a few minutes and began chanting his mantra, beginning with omkara.

> > *******

> > TEXT 2

> > tatra tadâ râjan harinî pipâsayâ jalâsayâbhyâsam ekaivopajagâma.

> > tatra--on the bank of the river; tadâ--at the time; râjan--O King; harinî--a doe; pipâsayâ--because of thirst; jalâsaya-abhyâsam--near the river; eka--one; eva--certainly; upajagâma--arrived.

> > TRANSLATION

> > O King, while Bharata Maharaja was sitting on the bank of that river, a doe, being very thirsty, came there to drink.

> > *******

> > TEXT 3

> > tayâ pepîyamâna udake tâvad evâvidûrena nadato mrga-pater

> > unnâdo loka-bhayankara udapatat.

> > tayâ--by the doe; pepîyamâne--being drunk with great satisfaction; udake--the water; tâvat eva--exactly at that time; avidûrena--very near; nadatah--roaring; mrga-pateh--of one lion; unnâdah--the tumultuous sound; loka-bhayam-kara--very fearful to all living entities; udapatat--arose.

> > TRANSLATION

> > While the doe was drinking with great satisfaction, a lion, which was very close, roared very loudly. This was frightful to every living entity, and it was heard by the doe.

> > *******

> > TEXT 4

> > tam upasrutya sâ mrga-vadhûh prakrti-viklavâ cakita-nirîksanâ

> > sutarâm api hari-bhayâbhinivesa-vyagra-hrdayâ pâriplava-drstir

> > agata-trsâ bhayât sahasaivoccakrâma.

> > tam upasrutya--hearing that tumultuous sound; sâ--that; mrga-vadhûh--wife of a deer; prakrti-viklavâ--by nature always afraid of being killed by others; cakita-nirîksanâ--having wandering eyes; sutarâm api--almost immediately; hari--of the lion; bhaya--of fear; abhinivesa--by the entrance; vyagra-hrdayâ--whose mind was agitated; pâriplava-drstih--whose eyes were moving to and fro; agata-trsâ--without fully satisfying the thirst; bhayât--out of fear; sahasâ--suddenly; eva--certainly; uccakrâma--crossed the river.

> > TRANSLATION

> > By nature the doe was always afraid of being killed by others, and it was always looking about suspiciously. When it heard the lion's tumultuous roar, it became very agitated. Looking here and there with disturbed eyes, the doe, although it had not fully satisfied itself by drinking water, suddenly leaped across the river.

> > *******

> > TEXT 5

> > tasyâ utpatantyâ antarvatnyâ uru-bhayâvagalito yoni-nirgato

> > garbhah srotasi nipapâta.

> > tasyâh--of it; utpatantyâh--forcefully jumping up; antarvatnyâh--having a full womb; uru-bhaya--due to great fear; avagalitah--having slipped out; yoni-nirgatah--coming out of the womb; garbhah--the offspring; srotasi--in the flowing water; nipapâta--fell down.

> > TRANSLATION

> > The doe was pregnant, and when it jumped out of fear, the baby deer fell from its womb into the flowing waters of the river.

> > *******

> > TEXT 6

> > tat-prasavotsarpana-bhaya-khedâturâ sva-ganena viyujyamânâ

> > kasyâncid daryâm krsna-sârasatî nipapâtâtha ca mamâra.

> > tat-prasava--from untimely discharge of that (baby deer); utsarpana--from jumping across the river; bhaya--and from fear; kheda--by exhaustion; âturâ--afflicted; sva-ganena--from the flock of deer; viyujyamânâ--being separated; kasyâncit--in some; daryâm--cave of a mountain; krsna-sârasatî--the black doe; nipapâta--fell down; atha--therefore; ca--and; mamâra--died.

> > TRANSLATION

> > Being separated from its flock and distressed by its miscarriage, the black doe, having crossed the river, was very much distressed. Indeed, it fell down in a cave and died immediately.

> > *******

> > TEXT 7

> > tam tv ena-kunakam krpanam srotasânûhyamânam

> > abhivîksyâpaviddham bandhur ivânukampayâ râjarsir bharata âdâya

> > mrta-mâtaram ity âsrama-padam anayat.

> > tam--that; tu--but; ena-kunakam--the deer calf; krpanam--helpless; srotasâ--by the waves; anûhyamânam--floating; abhivîksya--seeing; apaviddham--removed from its own kind; bandhuh iva--just like a friend; anukampayâ--with compassion; râja-rsih bharatah--the great, saintly King Bharata; âdâya--taking; mrta-mâtaram--who lost its mother; iti--thus thinking; âsrama-padam--to the âsrama; anayat--brought.

> > TRANSLATION

> > The great King Bharata, while sitting on the bank of the river, saw the small deer, bereft of its mother, floating down the river. Seeing this, he felt great compassion. Like a sincere friend, he lifted the infant deer from the waves, and, knowing it to be motherless, brought it to his asrama.

> > *******

> > TEXT 8

> > tasya ha vâ ena-kunaka uccair etasmin krta-nijâbhimânasyâhar-ahas

> > tat-posana-pâlana-lâlana-prînanânudhyânenâtma-niyamâh saha-

> > yamâh purusa-paricaryâdaya ekaikasah katipayenâhar-ganena

> > viyujyamânâh kila sarva evodavasan.

> > tasya--of that King; ha vâ--indeed; ena-kunake--in the deer calf; uccaih--greatly; etasmin--in this; krta-nija-abhimânasya--who accepted the calf as his own son; ahah-ahah--every day; tat-posana--maintaining that calf; pâlana--protecting from dangers; lâlana--raising it or showing love to it by kissing and so on; prînana--petting it in love; anudhyânena--by such attachment; âtma-niyamâh--his personal activities for taking care of his body; saha-yamâh--with his spiritual duties, such as nonviolence, tolerance and simplicity; purusa-paricaryâ-âdayah--worshiping the Supreme Personality of Godhead and performing other duties; eka-ekasah--every day; katipayena--with only a few; ahah-ganena--days of time; viyujyamânâh--being given up; kila--indeed; sarve--all; eva--certainly; udavasan--became destroyed.

> > TRANSLATION

> > Gradually Maharaja Bharata became very affectionate toward the deer. He began to raise it and maintain it by giving it grass. He was always careful to protect it from the attacks of tigers and other animals. When it itched, he petted it, and in this way he always tried to keep it in a comfortable condition. He sometimes kissed it out of love. Being attached to raising the deer, Maharaja Bharata forgot the rules and regulations for the advancement of spiritual life, and he gradually forgot to worship the Supreme Personality of Godhead. After a few days, he forgot everything about his spiritual advancement.

> > *******

> > TEXT 9

> > aho batâyam harina-kunakah krpana îsvara-ratha-carana-

> > paribhramana-rayena sva-gana-suhrd-bandhu bhyah parivarjitah

> > saranam ca mopasâdito mâm eva mâtâ-pitarau bhrâtr jnâtîn

> > yauthikâms caivopeyâya nânyam kancana veda mayy ati-visrabdhas

> > câta eva mayâ mat-parâyanasya posana-pâlana-prînana-lâlanam

> > anasûyunânustheyam saranyopeksâ-dosa-vidusâ.

> > aho bata--alas; ayam--this; harina-kunakah--the deer calf; krpanah--helpless; îsvara-ratha-carana-paribhramana-rayena--by the force of the rotation of the time agent of the Supreme Personality of Godhead, which is compared to the wheel of His chariot; sva-gana--own kinsmen; suhrt--and friends; bandhubhyah--relatives; parivarjitah--deprived of; saranam--as shelter; ca--and; mâ--me; upasâditah--having obtained; mâm--me; eva--alone; mâtâ-pitarau--father and mother; bhrâtr jnâtîn--brothers and kinsmen; yauthikân--belonging to the herd; ca--also; eva--certainly; upeyâya--having gotten; na--not; anyam--anyone else; kancana--some person; veda--it knows; mayi--in me; ati--very great; visrabdhah--having faith; ca--and; atah eva--therefore; mayâ--by me; mat-parâyanasya--of one who is so dependent upon me; posana-pâlana-prînana-lâlanam--raising, maintaining, petting and protecting; anasûyunâ--who am without any grudge; anustheyam--to be executed; saranya--the one who has taken shelter; upeksâ--of neglecting; dosa-vidusâ--who knows the fault.

> > TRANSLATION

> > The great King Maharaja Bharata began to think: Alas, this helpless young deer, by the force of time, an agent of the Supreme Personality of Godhead, has now lost its relatives and friends and has taken shelter of me. It does not know anyone but me, as I have become its father, mother, brother and relatives. This deer is thinking in this way, and it has full faith in me. It does not know anyone but me; therefore I should not be envious and think that for the deer my own welfare will be destroyed. I should certainly raise, protect, gratify and fondle it. When it has taken shelter with me, how can I neglect it? Even though the deer is disturbing my spiritual life, I realize that a helpless person who has taken shelter cannot be neglected. That would be a great fault.

> > *******

> > TEXT 10

> > nûnam hy âryâh sâdhava upasama-sîlâh krpana-suhrda evam-

> > vidhârthe svârthân api gurutarân upeksante.

> > nûnam--indeed; hi--certainly; âryâh--those who are advanced in civilization; sâdhavah--saintly persons; upasama-sîlâh--even though completely in the renounced order of life; krpana-suhrdah--the friends of the helpless; evam-vidha-arthe--to execute such principles; sva-arthân api--even their own personal interests; guru-tarân--very important; upeksante--neglect.

> > TRANSLATION

> > Even though one is in the renounced order, one who is advanced certainly feels compassion for suffering living entities. One should certainly neglect his own personal interests, although they may be very important, to protect one who has surrendered.

> > *******

> > TEXT 11

> > iti krtânusanga âsana-sayanâtana-snânâsanâdisu saha mrga jahunâ

> > snehânubaadha-hrdaya âsît.

> > iti--thus; krta-anusangah--having developed attachment; âsana--sitting; sayana--lying down; atana--walking; snâna--bathing; âsana-âdisu--while eating and so on; saha mrga jahunâ--with the deer calf; sneha-anubaddha--captivated by affection; hrdayah--his heart; âsît--became.

> > TRANSLATION

> > Due to attachment for the deer, Maharaja Bharata lay down with it, walked about with it, bathed with it and even ate with it. Thus his heart became bound to the deer in affection.

> > *******

> > TEXT 12

> > kusa-kusuma-samit-palâsa-phala-mûlodakâny âharisyamâno vrkasâlâ-

> > vrkâdibhyo bhayam âsamsamâno yadâ saha harina-kunakena vanam

> > samâvisati.

> > kusa--a kind of grass required for ritualistic ceremonies; kusuma--flowers; samit--firewood; palâsa--leaves; phala-mûla--fruits and roots; udakâni--and water; âharisyamânah--desiring to collect; vrkasâlâ-vrka--from wolves and dogs; âdibhyah--and other animals, such as tigers; bhayam--fear; âsamsamânah--doubting; yadâ--when; saha--with; harina-kunakena--the deer calf; vanam--the forest; samâvisati--enters.

> > TRANSLATION

> > When Maharaja Bharata wanted to enter the forest to collect kusa grass, flowers, wood, leaves, fruits, roots and water, he would fear that dogs, jackals, tigers and other ferocious animals might kill the deer. He would therefore always take the deer with him when entering the forest.

> > *******

> > TEXT 13

> > pathisu ca mugdha-bhâvena tatra tatra visakta-mati-pranaya-bhara-

> > hrdayah kârpanyât skandhenodvahati evam utsanga urasi

> > câdhâyopalâlayan mudam paramâm avâpa.

> > pathisu--on the forest paths; ca--also; mugdha-bhâvena--by the childish behavior of the deer; tatra tatra--here and there; visakta-mati--whose mind was too much attracted; pranaya--with love; bhara--loaded; hrdayah--whose heart; kârpanyât--because of affection and love; skandhena--by the shoulder; udvahati--carries; evam--in this way; utsange--sometimes on the lap; urasi--on the chest while sleeping; ca--also; âdhâya--keeping; upalâlayan--fondling; mudam--pleasure; paramâm--very great; avâpa--he felt.

> > TRANSLATION

> > When entering the forest, the animal would appear very attractive to Maharaja Bharata due to its childish behavior. Maharaja Bharata would even take the deer on his shoulders and carry it due to affection. His heart was so filled with great love for the deer that he would sometimes keep it on his lap or, when sleeping, on his chest. In this way he felt great pleasure in fondling the animal.

> > *******

> > TEXT 14

> > kriyâyâm nirvartyamânâyâm antarâle 'py utthâyotthâya yadainam

> > abhicaksîta tarhi vâva sa varsa-patih prakrti-sthena manasâ tasmâ âsisa

> > âsâste svasti stâd vatsa te sarvata iti.

> > kriyâyâm--the activities of worshiping the Lord or performing ritualistic ceremonies; nirvartyamânâyâm--even without finishing; antarâle--at intervals in the middle; api--although; utthâya utthâya--repeatedly getting up; yadâ--when; enam--the deer calf; abhicaksîta--would see; tarhi vâva--at that time; sah--he; varsa-patih--Mahârâja Bharata; prakrti-sthena--happy; manasâ--within his mind; tasmai--unto it; âsisah âsâste--bestows benedictions; svasti--all auspiciousness; stât--let there be; vatsa--O my dear calf; te--unto you; sarvatah--in all respects; iti--thus.

> > TRANSLATION

> > When Maharaja Bharata was actually worshiping the Lord or was engaged in some ritualistic ceremony, although his activities were unfinished, he would still, at intervals, get up and see where the deer was. In this way he would look for it, and when he could see that the deer was comfortably situated, his mind and heart would be very satisfied, and he would bestow his blessings upon the deer, saying, "My dear calf, may you be happy in all respects."

> > *******

> > TEXT 15

> > anyadâ bhrsam udvigna-manâ nasta-dravina iva krpanah

> > sakarunam ati-tarsena harina-kunaka-viraha-vihvala-hrdaya-santâpas

> > tam evânusocan kila kasmalam mahad abhirambhita iti hovâca.

> > anyadâ--sometimes (not seeing the calf); bhrsam--very much; udvigna-manâh--his mind full of anxiety; nasta-dravinah--who has lost his riches; iva--like; krpanah--a miserly man; sa-karunam--piteously; ati-tarsena--with great anxiety; harina-kunaka--from the calf of the deer; viraha--by separation; vihvala--agitated; hrdaya--in mind or heart; santâpah--whose affliction; tam--that calf; eva--only; anusocan--continuously thinking of; kila--certainly; kasmalam--illusion; mahat--very great; abhirambhitah--obtained; iti--thus; ha--certainly; uvâca--said.

> > TRANSLATION

> > If Bharata Maharaja sometimes could not see the deer, his mind would be very agitated. He would become like a miser, who, having obtained some riches, had lost them and had then become very unhappy. When the deer was gone, he would be filled with anxiety and would lament due to separation. Thus he would become illusioned and speak as follows.

> > *******

> > TEXT 16

> > api bata sa vai krpana ena-bâlako mrta-harinî-suto 'ho mamânârya-

> > sya satha-kirâta-mater akrta-sukrtasya krta-visrambha âtma-

> > pratyayena tad avigancyan sujana ivâgamisyati.

> > api--indeed; bata--alas; sah--that calf; vai--certainly; krpanah--aggrieved; ena-bâlakah--the deer child; mrta-harinî-sutah--the calf of the dead doe; aho--oh; mama--of me; anâryasya--the most ill-behaved; satha--of a cheater; kirâta--or of an uncivilized aborigine; mateh--whose mind is that; akrta-sukrtasya--who has no pious activities; krta-visrambhah--putting all faith; âtma-pratyayena--by assuming me to be like himself; tat aviganayan--without thinking of all these things; su janah iva--like a perfect gentle person; agamisyati--will he again return.

> > TRANSLATION

> > Bharata Maharaja would think: Alas, the deer is now helpless. I am now very unfortunate, and my mind is like a cunning hunter, for it is always filled with cheating propensities and cruelty. The deer has put its faith in me, just as a good man who has a natural interest in good behavior forgets the misbehavior of a cunning friend and puts his faith in him. Although I have proved faithless, will this deer return and place its faith in me?

> > *******

> > TEXT 17

> > api ksemenâsminn âsramopavane saspâni carantam deva-guptam

> > draksyâmi.

> > api--it may be; ksemena--with fearlessness because of the absence of tigers and other animals; asmin--in this; âsrama-upavane--garden of the hermitage; saspâni carantam--walking and eating the soft grasses; deva-guptam--being protected by the demigods; draksyâmi--shall I see.

> > TRANSLATION

> > Alas, is it possible that I shall again see this animal protected by the Lord and fearless of tigers and other animals? Shall I again see him wandering in the garden eating soft grass?

> > *******

> > TEXT 18

> > api ca na vrkah sâlâ-vrko 'nyatamo vâ naika-cara eka-caro vâ bhaksayati.

> > api ca--or; na--not; vrkah--a wolf; sâlâ-vrkah--a dog; anyatamah--any one of many; vâ--or; na-eka-carah--the hogs that flock together; eka-carah--the tiger that wanders alone; vâ--or; bhaksayati--is eating (the poor creature).

> > TRANSLATION

> > I do not know, but the deer might have been eaten by a wolf or a dog or by the boars that flock together or the tiger who travels alone.

> > *******

> > TEXT 19

> > nimlocati ha bhagavân sakala jagat-ksemodayas trayy-âtmâdyâpi

> > mama na mrga-vadhû-nyâsa âgacchati.

> > nimlocati--sets; ha--alas; bhagavân--the Supreme Personality of Godhead, represented as the sun; sakala jagat--of all the universe; ksema-udayah--who increases the auspiciousness; trayî-âtmâ--who consists of the three Vedas; adya api--until now; mama--my; na--not; mrga-vadhû-nyâsah--this baby deer entrusted to me by its mother; âgacchati--has come back.

> > TRANSLATION

> > Alas, when the sun rises, all auspicious things begin. Unfortunately, they have not begun for me. The sun-god is the Vedas personified, but I am bereft of all Vedic principles. That sun-god is now setting, yet the poor animal who trusted in me since its mother died has not returned.

> > *******

> > TEXT 20

> > api svid akrta-sukrtam âgatya mâm sukhayisyati harina-râja-kumâro

> > vividha-rucira-darsanîya-nija-mrga-dâraka-vinodair asantosam

> > svânâm apanudan.

> > api svit--whether it will; akrta-sukrtam--who has never executed any pious activities; âgatya--coming back; mâm--to me; sukhayisyati--give pleasure; harina-râja-kumârah--the deer, who was just like a prince because of my taking care of it exactly like a son; vividha--various; rucira--very pleasing; darsanîya--to be seen; nija--own; mrga-dâraka--befitting the calf of the deer; vinodaih--by pleasing activities; asantosam--the unhappiness; svânâm--of his own kind; apanudan--driving away.

> > TRANSLATION

> > That deer is exactly like a prince. When will it return? When will it again display its personal activities, which are so pleasing? When will it again pacify a wounded heart like mine? I certainly must have no pious assets, otherwise the deer would have returned by now.

> > *******

> > TEXT 21

> > ksvelikâyâm mâm mrsâ-samâdhinâmîlita-drsam prema-samrambhena

> > cakita-cakita âgatya prsad-aparusa-visânâgrena luthati.

> > ksvelikâyâm--while playing; mâm--unto me; mrsâ--feigning; samâdhinâ--by a meditational trance; âmîlita-drsam--with closed eyes; prema-samrambhena--because of anger due to love; cakita-cakitah--with fear; âgatya--coming; prsat--like drops of water; aparusa--very soft; visâna--of the horns; agrena--by the point; luthati--touches my body.

> > TRANSLATION

> > Alas, the small deer, while playing with me and seeing me feigning meditation with closed eyes, would circumambulate me due to anger arising from love, and it would fearfully touch me with the points of its soft horns, which felt like drops of water.

> > *******

> > TEXT 22

> > âsâdita-havisi barhisi dûsite mayopâlabdho bhîta-bhîtah sapady

> > uparata-râsa rsi-kumâravad avahita-karana-kalâpa âste.

> > âsâdita--placed; havisi--all the ingredients to be offered in the sacrifice; barhisi--on the kusa grass; dûsite--when polluted; mayâ upâlabdhah--being scolded by me; bhîta-bhîtah--in great fear; sapadi--immediately; uparata-râsah--stopped its playing; rsi-kumâravat--exactly like the son or disciple of a saintly person; avahita--completely restrained; karana-kalâpah--all the senses; âste--sits.

> > TRANSLATION

> > When I placed all the sacrificial ingredients on the kusa grass, the deer, when playing, would touch the grass with its teeth and thus pollute it. When I chastised the deer by pushing it away, it would immediately become fearful and sit down motionless, exactly like the son of a saintly person. Thus it would stop its play.

> > *******

> > TEXT 23

> > kim vâ are âcaritam tapas tapasvinyânayâ yad iyam avanih

> > savinaya-krsna-sâra-tanaya-tanutara-subhaga-sivatamâkhara-khura-

> > pada-panktibhir dravina-vidhurâturasya krpanasya mama dravina-

> > padavîm sûcayanty âtmânam ca sarvatah krta-kautukam dvijânâm

> > svargâpavarga-kâmânâm deva-yajanam karoti.

> > kim vâ--what; are--oh; âcaritam--practiced; tapah--penance; tapasvinyâ--by the most fortunate; anayâ--this planet earth; yat--since; iyam--this; avanih--earth; sa-vinaya--very mild and well-behaved; krsna-sâra-tanaya--of the calf of the black deer; tanutara--small; subhaga--beautiful; siva-tama--most auspicious; akhara--soft; khura--of the hooves; pada-panktibhih--by the series of the marks; dravina-vidhura-âturasya--who is very aggrieved because of loss of wealth; krpanasya--a most unhappy creature; mama--for me; dravina-padavîm--the way to achieve that wealth; sûcayanti--indicating; âmânam--her own personal body; ca--and; sarvatah--on all sides; krta-kautukam--ornamented; dvijânâm--of the brâhmanas; svarga-apavarga-kâmânâm--who are desirous of achieving heavenly planets or liberation; deva-yajanam--a place of sacrifice to the demigods; karoti--it makes.

> > TRANSLATION

> > After speaking like a madman in this way, Maharaja Bharata got up and went outside. Seeing the footprints of the deer on the ground, he praised the footprints out of love, saying: O unfortunate Bharata, your austerities and penances are very insignificant compared to the penance and austerity undergone by this earth planet. Due to the earth's severe penances, the footprints of this deer, which are small, beautiful, most auspicious and soft, are imprinted on the surface of this fortunate planet. This series of footprints show a person like me, who am bereaved due to loss of the deer, how the animal has passed through the forest and how I can regain my lost wealth. By these footprints, this land has become a proper place for brahmanas who desire heavenly planets or liberation to execute sacrifices to the demigods.

> > *******

> > TEXT 24

> > api svid asau bhagavân udu-patir enam mrga-pati-bhayân mrta-

> > mâtaram mrga-bâlakam svâsrama-paribhrastam anukampayâ

> > krpanajana-vatsalah paripâti.

> > api svit--can it be; asau--that; bhagavân--most powerful; udu-patih--the moon; enam--this; mrga-pati-bhayât--because of fear of the lion; mrta-mâtaram--who lost its mother; mrga-bâlakam--the son of a deer; sva-âsrama-paribhrastam--who strayed from its âsrama; anukampayâ--out of compassion; krpana jana-vatsalah--(the moon) who is very kind to the unhappy men; paripâti--now is protecting it.

> > TRANSLATION

> > Maharaja Bharata continued to speak like a madman. Seeing above his head the dark marks on the rising moon, which resembled a deer, he said: Can it be that the moon, who is so kind to an unhappy man, might also be kind upon my deer, knowing that it has strayed from home and has become motherless? This moon has given the deer shelter near itself just to protect it from the fearful attacks of a lion.

> > *******

> > TEXT 25

> > kim vâtmaja-vislesa jvara-dava-dahana-sikhâbhir upatapyamâna-

> > hrdaya-sthala-nalinîkam mâm upasrta-mrgî-tanayam sisira-

> > sântânurâga-gunita-nija-vadana-salilâmrtamaya-gabhastibhih

> > svadhayatîti ca.

> > kim vâ--or it may be; âtma ja--from the son; vislesa--because of separation; jvara--the heat; dava-dahana--of the forest fire; sikhâbhih--by the flames; upatapyamâna--being burned; hrdaya--the heart; sthala-nalinîkam--compared to a red lotus flower; mâm--unto me; upasrta-mrgî-tanayam--to whom the son of the deer was so submissive; sisira-sânta--which is so peaceful and cool; anurâga--out of love; gunita--flowing; nija-vadana-salila--the water from its mouth; amrta-maya--as good as nectar; gabhastibhih--by the rays of the moon; svadhayati--is giving me pleasure; iti--thus; ca--and.

> > TRANSLATION

> > After perceiving the moonshine, Maharaja Bharata continued speaking like a crazy person. He said: The deer's son was so submissive and dear to me that due to its separation I am feeling separation from my own son. Due to the burning fever of this separation, I am suffering as if inflamed by a forest fire. My heart, which is like the lily of the land, is now burning. Seeing me so distressed, the moon is certainly splashing its shining nectar upon me--just as a friend throws water on another friend who has a high fever. In this way, the moon is bringing me happiness.

> > *******

> > TEXT 26

> > evam aghatamâna-manorathâkula-hrdayo mrga-dârakâbhâsena

> > svârabdha-karmanâ yogârambhanato vibhramsitah sa yoga-tâpaso

> > bhagavad-ârâdhana-laksanâc ca katham itarathâ jâty-antara

> > enakunaka âsangah sâksân nihsreyasa-pratipaksatayâ prâk-parityakta-

> > dustyaja-hrdayâbhijâtasya tasyaivam antarâya-vihata-

> > yogârambhanasya râjarser bharatasya tâvan mrgârbhaka-posana-

> > pâlana-prînana-lâlanânusangenâviganayata âtmânam a hir ivâkhu-

> > bilam duratikramah kâlah karâla-rabhasa âpadyata.

> > evam--in that way; aghatamâna--impossible to be achieved; manah-ratha--by desires, which are like mental chariots; âkula--aggrieved; hrdayah--whose heart; mrga-dâraka-âbhâsena--resembling the son of a deer; sva-ârabdha-karmanâ--by the bad results of his unseen fruitive actions; yoga-ârambhanatah--from the activities of yoga performances; vibhramsitah--fallen down; sah--he (Mahârâja Bharata); yoga-tâpasah--executing the activities of mystic yoga and austerities; bhagavat-ârâdhana-laksanât--from the activities of devotional service rendered to the Supreme Personality of Godhead; ca--and; katham--how; itarathâ--else; jâti-antare--belonging to a different species of life; ena-kunake--to the body of a deer calf; âsangah--so much affectionate attachment; sâksât--directly; nihsreyasa--to achieve the ultimate goal of life; pratipaksatayâ--with the quality of being an obstacle; prâk--who previously; parityakta--given up; dustyaja--although very difficult to give up; hrdaya-abhijâtasya--his sons, born of his own heart; tasya--of him; evam--thus; antarâya--by that obstacle; vihata--obstructed; yoga-ârambhanasya--whose path of executing the mystic yoga practices; râja-rseh--of the great saintly King; bharatasya--of Mahârâja Bharata; tâvat--in that way; mrga-arbhaka--the son of a deer; posana--in maintaining; pâlana--in protecting; prînana--in making happy; lâlana--in fondling; anusangena--by constant absorption; aviganayatah--neglecting; âtmânam--his own soul; ahih iva--like a serpent; âkhu-bilam--the hole of a mouse; duratikramah--unsurpassable; kâlah--ultimate death; karâla--terrible; rabhasah--having speed; âpadyata--arrived.

> > TRANSLATION

> > Sukadeva Gosvami continued: My dear King, in this way Bharata Maharaja was overwhelmed by an uncontrollable desire which was manifest in the form of the deer. Due to the fruitive results of his past deeds, he fell down from mystic yoga, austerity and worship of the Supreme Personality of Godhead. If it were not due to his past fruitive activity, how could he have been attracted to the deer after giving up the association of his own son and family, considering them stumbling blocks on the path of spiritual life? Mow could he show such uncontrollable affection for a deer? This was definitely due to his past karma. The King was so engrossed in petting and maintaining the deer that he fell down from his spiritual activities. In due course of time, insurmountable death, which is compared to a venomous snake that enters the hole created by a mouse, situated itself before him.

> > *******

> > TEXT 27

> > tadânîm api pârsva-vartinam âtmajam ivânusocantam abhivîksamâno

> > mrga evâbhinivesita-manâ visrjya lokam imam saha mrgena kaleva-

> > ram mrtam anu na mrta janmânusmrtir itaravan mrga-sarîram avâpa.

> > tadânîm--at that time; api--indeed; pârsva-vartinam--by the side of his deathbed; âtma jam--his own son; iva--like; anusocantam--lamenting; abhivîksamânah--seeing; mrge--in the deer; eva--certainly; abhinivesita-manâh--his mind was absorbed; visrjya--giving up; lokam--world; imam--this; saha--with; mrgena--the deer; kalevaram--his body; mrtam--died; anu--thereafter; na--not; mrta--destroyed; janma-anusmrtih--remembrance of the incident before his death; itara-vat--like others; mrga-sarîram--the body of a deer; avâpa--got.

> > TRANSLATION

> > At the time of death, the King saw that the deer was sitting by his side, exactly like his own son, and was lamenting his death. Actually the mind of the King was absorbed in the body of the deer, and consequently--like those bereft of Krsna consciousness--he left the world, the deer, and his material body and acquired the body of a deer. However, there was one advantage. Although he lost his human body and received the body of a deer, he did not forget the incidents of his past life.

> > *******

> > TEXT 28

> > tatrâpi ha vâ âtmano mrgatva-kâranam bhagavad-ârâdhana-

> > samîhânubhâvenânusmrtya bhrsam anutapyamâna âha.

> > tatra api--in that birth; ha vâ--indeed; âtmanah--of himself; mrgatva-kâranam--the cause of accepting the body of a deer; bhagavat-ârâdhana-samîhâ--of past activities in devotional service; anubhâvena--by consequence; anusmrtya--remembering; bhrsam--always; anutapya-mânah--repenting; âha--said.

> > TRANSLATION

> > Although in the body of a deer, Bharata Maharaja, due to his rigid devotional service in his past life, could understand the cause of his birth in that body. Considering his past and present life, he constantly repented his activities, speaking in the following way.

> > *******

> > TEXT 29

> > aho kastam bhrasto 'ham âtmavatâm anupathâd yad-vimukta-samasta-

> > sangasya vivikta-punyâranya-saranasyâtmavata âtmani sarvesâm

> > âtmanâm bhagavati vâsudeve tad-anusravana-manana-

> > sankîrtanârâdhanânusmaranâbhiyogenâsûnya-sakala-yâmena kâlena

> > samâvesitam samâhitam kârtsnyena manas tat tu punar

> > mamâbudhasyârân mrga-sutam anu parisusrâva.

> > aho kastam--alas, what a miserable condition of life; bhrastah--fallen; aham--I (am); âtma-vatâm--of great devotees who have achieved perfection; anupathât--from the way of life; yat--from which; vimukta-samasta-sangasya--although having given up the association of my real sons and home; vivikta--solitary; punya-aranya--of a sacred forest; saranasya--who had taken shelter; âtma-vatah--of one who had become perfectly situated on the transcendental platform; âtmani--in the Supersoul; sarvesâm--of all; âtmanâm--living entities; bhagavati--unto the Supreme Personality of Godhead; vâsudeve--Lord Vâsudeva; tat--of Him; anusravana--constantly hearing; manana--thinking; sankîrtana--chanting; ârâdhana--worshiping; anusmarana--constantly remembering; abhiyogena--by absorption in; asûnya--filled; sakala-yâmena--in which all the hours; kâlena--by time; samâvesitam--fully established; samâhitam--fixed; kârtsnyena--totally; manah--the mind in such a situation; tat--that mind; tu--but; punah--again; mama--of me; abudhasya--a great fool; ârât--from a great distance; mrga-sutam--the son of a deer; anu--being affected by; parisusrâva--fell down.

> > TRANSLATION

> > In the body of a deer, Bharata Maharaja began to lament: What misfortune! I have fallen from the path of the self-realized. I gave up my real sons, wife and home to advance in spiritual life, and I took shelter in a solitary holy place in the forest. I became self-controlled and self-realized, and I engaged constantly in devotional service, hearing, thinking, chanting, worshiping and remembering the Supreme Personality of Godhead, Vasudeva. I was successful in my attempt, so much so that my mind was always absorbed in devotional service. However, due to my personal foolishness, my mind again became attached--this time to a deer. Now I have obtained the body of a deer and have fallen far from my devotional practices.

> > *******

> > TEXT 30

> > ity evam nigûdha-nirvedo visrjya mrgîm mâtaram punar bhagavat-

> > ksetram upasama-sîla-muni-gana-dayitam sâlagrâmam pulastya-

> > pulahâsramam kâlanjarât pratyâjagâma.

> > iti--thus; evam--in this way; nigûdha--hidden; nirvedah--completely unattached to material activities; visrjya--giving up; mrgîm--the deer; mâtaram--its mother; punah--again; bhagavat-ksetram--the place where the Supreme Lord is worshiped; upasama-sîla--completely detached from all material attachments; muni-gana-dayitam--which is dear to the great saintly residents; sâlagrâmam--the village known as Sâlagrâma; pulastya-pulaha-âsramam--to the âsrama conducted by such great sages as Pulastya and Pulaha; kâlanjarât--from the Kâlanjara Mountain, where he had taken his birth in the womb of a deer; pratyâjagâma--he came back.

> > TRANSLATION

> > Although Bharata Maharaja received the body of a deer, by constant repentance he became completely detached from all material things. He did not disclose these things to anyone, but he left his mother deer in a place known as Kalanjara Mountain, where he was born. He again went to the forest of Salagrama and to the asrama of Pulastya and Pulaha.

> > *******

> > TEXT 31

> > tasminn api kâlam pratîksamânah sangâc ca bhrsam udvigna âtma-

> > sahacarah suska-parna-trna-vîrudhâ vartamâno mrgatva-nimittâ-

> > vasânam eva ganayan mrga-sarîram tîrthodaka-klinnam utsasarja.

> > tasmin api--in that âsrama (Pulaha-âsrama); kâlam--the end of the duration of life in the deer body; pratîksamânah--always waiting for; sangât--from association; ca--and; bhrsam--constantly; udvignah--full of anxiety; âtma-sahacarah--having the Supersoul as the only constant companion (no one should think of being alone); suska-parna-trna-vîrudhâ--by eating only the dry leaves and herbs; vartamânah--existing; mrgatva-nimitta--of the cause of a deer's body; avasânam--the end; eva--only; ganayan--considering; mrga-sarîram--the body of a deer; tîrtha-udaka-klinnam--bathing in the water of that holy place; utsasarja--gave up.

> > TRANSLATION

> > Remaining in that asrama, the great King Bharata Maharaja was now very careful not to fall victim to bad association. Without disclosing his past to anyone, he remained in that asrama and ate dry leaves only. He was not exactly alone, for he had the association of the Supersoul. In this way he waited for death in the body of a deer. Bathing in that holy place, he finally gave up that body.

> > Back to the running text