TEXT 1
TEXT
sri-suka uvaca
ekada tu maha-nadyam krtabhiseka-naiyamikavasyako brahmaksaram abhigrnano
muhurta-trayam udakanta upavivesa.
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
TEXT
tatra tada rajan harini pipasaya jalasayabhyasam ekaivopajagama.
O King, while Bharata Maharaja was sitting on the bank of that river,
a doe, being very thirsty, came there to drink.
TEXT 3
TEXT
taya pepiyamana udake tavad evavidurena nadato mrga-pater unnado lokabhayankara
udapatat.
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
TEXT
tam upasrutya sa mrga-vadhuh prakrti-viklava cakita-niriksana sutaram api
hari-bhayabhinivesa-vyagra-hrdaya pariplava-drstir agata-trsa bhayat
sahasaivoccakrama.
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
TEXT
tasya utpatantya antarvatnya uru-bhayavagalito yoni-nirgato garbhah
srotasi nipapata.
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
TEXT
tat-prasavotsarpana-bhaya-khedatura sva-ganena viyujyamana kasyancid
daryam krsna-sarasati nipapatatha ca mamara.
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
TEXT
tam tv ena-kunakam krpanam srotasanuhyamanam abhiviksyapaviddham bandhur
ivanukampaya rajarsir bharata adaya mrta-mataram ity asrama-padam anayat.
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
TEXT
tasya ha va ena-kunaka uccair etasmin krta-nijabhimanasyahar-ahas tatposana-
palana-lalana-prinananudhyanenatma-niyamah saha-yamah purusaparicaryadaya
ekaikasah katipayenahar-ganena viyujyamanah kila sarva
evodavasan.
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
TEXT
aho batayam harina-kunakah krpana isvara-ratha-carana-paribhramana-rayena
sva-gana-suhrd-bandhubhyah parivarjitah saranam ca mopasadito mam eva
mata-pitarau bhratr-jnatin yauthikams caivopeyaya nanyam kancana veda
mayy ati-visrabdhas cata eva maya mat-parayanasya posana-palana-prinanalalanam
anasuyunanustheyam saranyopeksa-dosa-vidusa.
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
TEXT
nunam hy aryah sadhava upasama-silah krpana-suhrda evam-vidharthe
svarthan api gurutaran upeksante.
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
TEXT
iti krtanusanga asana-sayanatana-snanasanadisu saha mrga-jahuna
snehanubaddha-hrdaya asit.
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
TEXT
kusa-kusuma-samit-palasa-phala-mulodakany aharisyamano vrkasalavrkadibhyo
bhayam asamsamano yada saha harina-kunakena vanam samavisati.
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
TEXT
pathisu ca mugdha-bhavena tatra tatra visakta-mati-pranaya-bhara-hrdayah
karpanyat skandhenodvahati evam utsanga urasi cadhayopalalayan mudam
paramam avapa.
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
TEXT
kriyayam nirvartyamanayam antarale ‘py utthayotthaya yadainam abhicaksita
tarhi vava sa varsa-patih prakrti-sthena manasa tasma asisa asaste svasti
stad vatsa te sarvata iti.
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
TEXT
anyada bhrsam udvigna-mana nasta-dravina iva krpanah sakarunam atitarsena
harina-kunaka-viraha-vihvala-hrdaya-santapas tam evanusocan kila
kasmalam mahad abhirambhita iti hovaca.
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
TEXT
api bata sa vai krpana ena-balako mrta-harini-suto ‘ho mamanaryasya
satha-kirata-mater akrta-sukrtasya krta-visrambha atma-pratyayena tad
aviganayan sujana ivagamisyati.
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
TEXT
api ksemenasminn asramopavane saspani carantam deva-guptam drak-syami.
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
TEXT
api ca na vrkah sala-vrko ‘nyatamo va naika-cara eka-caro va bhak-sayati.
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
TEXT
nimlocati ha bhagavan sakala-jagat-ksemodayas trayy-atmadyapi mama na
mrga-vadhu-nyasa agacchati.
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
TEXT
api svid akrta-sukrtam agatya mam sukhayisyati harina-raja-kumaro
vividha-rucira-darsaniya-nija-mrga-daraka-vinodair asantosam svanam
apanudan.
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
TEXT
ksvelikayam mam mrsa-samadhinamilita-drsam prema-samrambhena cakitacakita
agatya prsad-aparusa-visanagrena luthati.
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
TEXT
asadita-havisi barhisi dusite mayopalabdho bhita-bhitah sapady uparatarasa
rsi-kumaravad avahita-karana-kalapa aste.
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
TEXT
kim va are acaritam tapas tapasvinyanaya yad iyam avanih savinaya-krsnasara-
tanaya-tanutara-subhaga-sivatamakhara-khura-pada-panktibhir dravinavidhuraturasya
krpanasya mama dravina-padavim sucayanty atmanam ca
sarvatah krta-kautukam dvijanam svargapavarga-kamanam deva-yajanam
karoti.
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
TEXT
api svid asau bhagavan udu-patir enam mrga-pati-bhayan mrta-mataram mrgabalakam
svasrama-paribhrastam anukampaya krpana-jana-vatsalah paripati.
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
TEXT
kim vatmaja-vislesa-jvara-dava-dahana-sikhabhir upatapyamana-hrdayasthala-
nalinikam mam upasrta-mrgi-tanayam sisira-santanuraga-gunita-nijavadana-
salilamrtamaya-gabhastibhih svadhayatiti ca.
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
TEXT
evam aghatamana-manorathakula-hrdayo mrga-darakabhasena svarabdha-karmana
yogarambhanato vibhramsitah sa yoga-tapaso bhagavad-aradhana-laksanac ca
katham itaratha jaty-antara ena-kunaka asangah saksan nihsreyasapratipaksataya
prak-parityakta-dustyaja-hrdayabhijatasya tasyaivam
antaraya-vihata-yogarambhanasya rajarser bharatasya tavan mrgarbhakaposana-
palana-prinana-lalananusangenaviganayata atmanam ahir ivakhu-bilam
duratikramah kalah karala-rabhasa apadyata.
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
TEXT
tadanim api parsva-vartinam atmajam ivanusocantam abhiviksamano mrga
evabhinivesita-mana visrjya lokam imam saha mrgena kalevaram mrtam anu na
mrta-janmanusmrtir itaravan mrga-sariram avapa.
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
TEXT
tatrapi ha va atmano mrgatva-karanam bhagavad-aradhanasamihanubhavenanusmrtya
bhrsam anutapyamana aha.
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
TEXT
aho kastam bhrasto ‘ham atmavatam anupathad yad-vimukta-samasta-sangasya
vivikta-punyaranya-saranasyatmavata atmani sarvesam atmanam bhagavati
vasudeve tad-anusravana-manana-sankirtanaradhananusmaranabhiyogenasunyasakala-
yamena kalena samavesitam samahitam kartsnyena manas tat tu punar
mamabudhasyaran mrga-sutam anu parisusrava.
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
TEXT
ity evam nigudha-nirvedo visrjya mrgim mataram punar bhagavat-ksetram
upasama-sila-muni-gana-dayitam salagramam pulastya-pulahasramam
kalanjarat pratyajagama.
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
TEXT
tasminn api kalam pratiksamanah sangac ca bhrsam udvigna atma-sahacarah
suska-parna-trna-virudha vartamano mrgatva-nimittavasanam eva ganayan
mrga-sariram tirthodaka-klinnam ut-sasarja.
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.
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