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Chapter Eight
A Description of the Character of Bharata Maharaja
Although Bharata Maharaja was very elevated, he fell down due to his attachment to a young deer. One day after Bharata Maharaja had taken his bath as usual in the River Gandaki and was chanting his mantra, he saw a pregnant deer come to the river to drink water. Suddenly there could be heard the thundering roar of a lion, and the deer was so frightened that it immediately gave birth to its calf. It then crossed the river, but died immediately thereafter. Maharaja Bharata took compassion upon the motherless calf, rescued it from the water, took it to his asrama and cared for it affectionately. He gradually became attached to this young deer and always thought of it affectionately. As it grew up, it became Maharaja Bharata's constant companion, and he always took care of it. Gradually he became so absorbed in thinking of this deer that his mind became agitated. As he became more attached to the deer, his devotional service slackened. Although he was able to give up his opulent kingdom, he became attached to the deer. Thus he fell down from his mystic yoga practice. Once when the deer was absent, Maharaja Bharata was so disturbed that he began to search for it. While searching and lamenting the deer's absence, Maharaja Bharata fell down and died. Because his mind was fully absorbed thinking of the deer, he naturally took his next birth from the womb of a deer. However, because he was considerably advanced spiritually, he did not forget his past activities, even though he was in the body of a deer. He could understand how he had fallen down from his exalted position, and remembering this, he left his mother deer and again went to Pulaha-asrama. He finally ended his fruitive activities in the form of a deer, and when he died he was released from the deer's body.
TEXT 1
TEXT
sri-suka uvaca
ekada tu maha-nadyam krtabhiseka-naiyamikavasyako brahmaksaram abhigrnano muhurta-trayam udakanta upavivesa.
SYNONYMS
sri-sukah uvaca--Sri Sukadeva Gosvami said; ekada--once upon a time; tu--but; maha-nadyam--in the great river known as Gandaki; 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); abhigrnanah--chanting; muhurta-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
TEXT
tatra tada rajan harini pipasaya jalasayabhyasam ekaivopajagama.
SYNONYMS
tatra--on the bank of the river; tada--at the time; rajan--O King; harini--a doe; pipasaya--because of thirst; jalasaya-abhyasam--near the river; eka--one; eva--certainly; upajagama--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
TEXT
taya pepiyamana udake tavad evavidurena nadato mrga-pater unnado loka-bhayankara udapatat.
SYNONYMS
taya--by the doe; pepiyamane--being drunk with great satisfaction; udake--the water; tavat eva--exactly at that time; avidurena--very near; nadatah--roaring; mrga-pateh--of one lion; unnadah--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
TEXT
tam upasrutya sa mrga-vadhuh prakrti-viklava cakita-niriksana sutaram api hari-bhayabhinivesa-vyagra-hrdaya pariplava-drstir agata-trsa bhayat sahasaivoccakrama.
SYNONYMS
tam upasrutya--hearing that tumultuous sound; sa--that; mrga-vadhuh--wife of a deer; prakrti-viklava--by nature always afraid of being killed by others; cakita-niriksana--having wandering eyes; sutaram api--almost immediately; hari--of the lion; bhaya--of fear; abhinivesa--by the entrance; vyagra-hrdaya--whose mind was agitated; pariplava-drstih--whose eyes were moving to and fro; agata-trsa--without fully satisfying the thirst; bhayat--out of fear; sahasa--suddenly; eva--certainly; uccakrama--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
TEXT
tasya utpatantya antarvatnya uru-bhayavagalito yoni-nirgato garbhah srotasi nipapata.
SYNONYMS
tasyah--of it; utpatantyah--forcefully jumping up; antarvatnyah--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; nipapata--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.
PURPORT
There is every chance of a woman's having a miscarriage if she experiences some ecstatic emotion or is frightened. Pregnant women should therefore be spared all these external influences.
TEXT 6
TEXT
tat-prasavotsarpana-bhaya-khedatura sva-ganena viyujyamana kasyancid daryam krsna-sarasati nipapatatha ca mamara.
SYNONYMS
tat-prasava--from untimely discharge of that (baby deer); utsarpana--from jumping across the river; bhaya--and from fear; kheda--by exhaustion; atura--afflicted; sva-ganena--from the flock of deer; viyujyamana--being separated; kasyancit--in some; daryam--cave of a mountain; krsna-sarasati--the black doe; nipapata--fell down; atha--therefore; ca--and; mamara--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
TEXT
tam tv ena-kunakam krpanam srotasanuhyamanam abhiviksyapaviddham bandhur ivanukampaya rajarsir bharata adaya mrta-mataram ity asrama-padam anayat.
SYNONYMS
tam--that; tu--but; ena-kunakam--the deer calf; krpanam--helpless; srotasa--by the waves; anuhyamanam--floating; abhiviksya--seeing; apaviddham--removed from its own kind; bandhuh iva--just like a friend; anukampaya--with compassion; raja-rsih bharatah--the great, saintly King Bharata; adaya--taking; mrta-mataram--who lost its mother; iti--thus thinking; asrama-padam--to the asrama; 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.
PURPORT
The laws of nature work in subtle ways unknown to us. Maharaja Bharata was a great king very advanced in devotional service. He had almost reached the point of loving service to the Supreme Lord, but even from that platform he could fall down onto the material platform. In Bhagavad-gita we are therefore warned:
yam hi na vyathayanty ete
purusam purusarsabha
sama-duhkha-sukham dhiram
so 'mrtatvaya kalpate
"O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation." (Bg. 2.15)
Spiritual salvation and liberation from material bondage must be worked out with great caution, otherwise a little discrepancy will cause one to fall down again into material existence. By studying the activities of Maharaja Bharata, we can learn the art of becoming completely freed from all material attachment. As it will be revealed in later verses, Bharata Maharaja had to accept the body of a deer due to being overly compassionate for this infant deer. We should be compassionate by raising one from the material platform to the spiritual platform; otherwise at any moment our spiritual advancement may be spoiled, and we may fall down onto the material platform. Maharaja Bharata's compassion for the deer was the beginning of his falldown into the material world.
TEXT 8
TEXT
tasya ha va ena-kunaka uccair etasmin krta-nijabhimanasyahar-ahas tat-posana-palana-lalana-prinananudhyanenatma-niyamah saha-yamah purusa-paricaryadaya ekaikasah katipayenahar-ganena viyujyamanah kila sarva evodavasan.
SYNONYMS
tasya--of that King; ha va--indeed; ena-kunake--in the deer calf; uccaih--greatly; etasmin--in this; krta-nija-abhimanasya--who accepted the calf as his own son; ahah-ahah--every day; tat-posana--maintaining that calf; palana--protecting from dangers; lalana--raising it or showing love to it by kissing and so on; prinana--petting it in love; anudhyanena--by such attachment; atma-niyamah--his personal activities for taking care of his body; saha-yamah--with his spiritual duties, such as nonviolence, tolerance and simplicity; purusa-paricarya-adayah--worshiping the Supreme Personality of Godhead and performing other duties; eka-ekasah--every day; katipayena--with only a few; ahah-ganena--days of time; viyujyamanah--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.
PURPORT
From this we can understand how we have to be very cautious in executing our spiritual duties by observing the rules and regulations and regularly chanting the Hare Krsna maha-mantra. If we neglect doing this, we will eventually fall down. We must rise early in the morning. bathe, attend mangala-arati, worship the Deities, chant the Hare Krsna mantra, study the Vedic literatures and follow all the rules prescribed by the acaryas and the spiritual master. If we deviate from this process, we may fall down, even though we may be very highly advanced. As stated in Bhagavad-gita (18.5):
yajna-dana-tapah-karma
na tyajyam karyam eva tat
yajno danam tapas caiva
pavanani manisinam
"Acts of sacrifice, charity and penance are not to be given up but should be performed. Indeed, sacrifice, charity and penance purify even the great soul." Even if one is in the renounced order, he should never give up the regulative principles. He should worship the Deity and give his time and life to the service of Krsna. He should also continue following the rules and regulations of austerity and penance. These things cannot be given up. One should not think oneself very advanced simply because one has accepted the sannyasa order. The activities of Bharata Maharaja should be carefully studied for one's 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-prinana-lalanam anasuyunanustheyam saranyopeksa-dosa-vidusa.
SYNONYMS
aho bata--alas; ayam--this; harina-kunakah--the deer calf; krpanah--helpless; isvara-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; ma--me; upasaditah--having obtained; mam--me; eva--alone; mata-pitarau--father and mother; bhratr-jnatin--brothers and kinsmen; yauthikan--belonging to the herd; ca--also; eva--certainly; upeyaya--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; maya--by me; mat-parayanasya--of one who is so dependent upon me; posana-palana-prinana-lalanam--raising, maintaining, petting and protecting; anasuyuna--who am without any grudge; anustheyam--to be executed; saranya--the one who has taken shelter; upeksa--of neglecting; dosa-vidusa--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.
PURPORT
When a person is advanced in spiritual consciousness or Krsna consciousness, he naturally becomes very sympathetic toward all living entities suffering in the material world. Naturally such an advanced person thinks of the suffering of the people in general. However, if one does not know of the material sufferings of fallen souls and becomes sympathetic because of bodily comforts, as in the case of Bharata Maharaja, such sympathy or compassion is the cause of one's downfall. If one is actually sympathetic to fallen, suffering humanity, he should try to elevate people from material consciousness to spiritual consciousness. As far as the deer was concerned, Bharata Maharaja became very sympathetic, but he forgot that it was impossible for him to elevate a deer to spiritual consciousness, because, after all, a deer is but an animal. It was very dangerous for Bharata Maharaja to sacrifice all his regulative principles simply to take care of an animal. The principles enunciated in Bhagavad-gita should be followed. Yam hi na vyathayanty ete purusam purusarsabha. As far as the material body is concerned, we cannot do anything for anyone. However, by the grace of Krsna, we may raise a person to spiritual consciousness if we ourselves follow the rules and regulations. If we give up our own spiritual activities and simply become concerned with the bodily comforts of others, we will fall into a dangerous position.
TEXT 10
TEXT
nunam hy aryah sadhava upasama-silah krpana-suhrda evam-vidharthe svarthan api gurutaran upeksante.
SYNONYMS
nunam--indeed; hi--certainly; aryah--those who are advanced in civilization; sadhavah--saintly persons; upasama-silah--even though completely in the renounced order of life; krpana-suhrdah--the friends of the helpless; evam-vidha-arthe--to execute such principles; sva-arthan api--even their own personal interests; guru-taran--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.
PURPORT
Maya is very strong. In the name of philanthropy, altruism and communism, people are feeling compassion for suffering humanity throughout the world. Philanthropists and altruists do not realize that it is impossible to improve people's material conditions. Material conditions are already established by the superior administration according to one's karma. They cannot be changed. The only benefit we can render to suffering beings is to try to raise them to spiritual consciousness. Material comforts cannot be increased or decreased. It is therefore said in Srimad-Bhagavatam (1.5.18), tal labhyate duhkhavad anyatah sukham: "As far as material happiness is concerned, that comes without effort, just as tribulations come without effort." Material happiness and pain can be attained without endeavor. One should not bother for material activities. If one is at all sympathetic or able to do good to others, he should endeavor to raise people to Krsna consciousness. In this way everyone advances spiritually by the grace of the Lord. For our instruction, Bharata Maharaja acted in such a way. We should be very careful not to be misled by so-called welfare activities conducted in bodily, terms. One should not give up his interest in attaining the favor of Lord Visnu at any cost. Generally people do not know this, or they forget it. Consequently they sacrifice their original interest, the attainment of Visnu's favor, and engage in philanthropic activities for bodily comfort.
TEXT 11
TEXT
iti krtanusanga asana-sayanatana-snanasanadisu saha mrga-jahuna snehanubaddha-hrdaya asit.
SYNONYMS
iti--thus; krta-anusangah--having developed attachment; asana--sitting; sayana--lying down; atana--walking; snana--bathing; asana-adisu--while eating and so on; saha mrga-jahuna--with the deer calf; sneha-anubaddha--captivated by affection; hrdayah--his heart; asit--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
TEXT
kusa-kusuma-samit-palasa-phala-mulodakany aharisyamano vrkasala-vrkadibhyo bhayam asamsamano yada saha harina-kunakena vanam samavisati.
SYNONYMS
kusa--a kind of grass required for ritualistic ceremonies; kusuma--flowers; samit--firewood; palasa--leaves; phala-mula--fruits and roots; udakani--and water; aharisyamanah--desiring to collect; vrkasala-vrka--from wolves and dogs; adibhyah--and other animals, such as tigers; bhayam--fear; asamsamanah--doubting; yada--when; saha--with; harina-kunakena--the deer calf; vanam--the forest; samavisati--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.
PURPORT
How Maharaja Bharata increased his affection for the deer is described herein. Even such an exalted personality as Bharata Maharaja, who had attained loving affection for the Supreme Personality of Godhead, fell down from his position due to his affection for some animal. Consequently, as will be seen. he had to accept the body of a deer in his next life. Since this was the case with Bharata Maharaja, what can we say of those who are not advanced in spiritual life but who become attached to cats and dogs? Due to their affection for their cats and dogs, they have to take the same bodily forms in the next life unless they clearly increase their affection and love for the Supreme Personality of Godhead. Unless we increase our faith in the Supreme Lord, we shall be attracted to many other things. That is the cause of our material bondage.
TEXT 13
TEXT
pathisu ca mugdha-bhavena tatra tatra visakta-mati-pranaya-bhara-hrdayah karpanyat skandhenodvahati evam utsanga urasi cadhayopalalayan mudam paramam avapa.
SYNONYMS
pathisu--on the forest paths; ca--also; mugdha-bhavena--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; karpanyat--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; adhaya--keeping; upalalayan--fondling; mudam--pleasure; paramam--very great; avapa--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.
PURPORT
Maharaja Bharata left his home, wife, children, kingdom and everything else to advance his spiritual life in the forest, but again he fell victim to material affection due to his attachment to an insignificant pet deer. What, then. was the use of his renouncing his family? One who is serious in advancing his spiritual life should be very cautious not to become attached to anything but Krsna. Sometimes, in order to preach. we have to accept many material activities, but we should remember that everything is for Krsna. If we remember this, there is no chance of our being victimized by material activities.
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.
SYNONYMS
kriyayam--the activities of worshiping the Lord or performing ritualistic ceremonies; nirvartyamanayam--even without finishing; antarale--at intervals in the middle; api--although; utthaya utthaya--repeatedly getting up; yada--when; enam--the deer calf; abhicaksita--would see; tarhi vava--at that time; sah--he; varsa-patih--Maharaja Bharata; prakrti-sthena--happy; manasa--within his mind; tasmai--unto it; asisah asaste--bestows benedictions; svasti--all auspiciousness; stat--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."
PURPORT
Because his attraction for the deer was so intense, Bharata Maharaja could not concentrate upon worshiping the Lord or performing his ritualistic ceremonies. Even though he was engaged in worshiping the Deity. his mind was restless due to his inordinate affection. While trying to meditate, he would simply think of the deer, wondering where it had gone. In other words. if one's mind is distracted from worship, a mere show of worship will not be of any benefit. The fact that Bharata Maharaja had to get up at intervals to look for the deer was simply a sign that he had fallen down from the spiritual platform.
TEXT 15
TEXT
anyada bhrsam udvigna-mana nasta-dravina iva krpanah sakarunam ati-tarsena harina-kunaka-viraha-vihvala-hrdaya-santapas tam evanusocan kila kasmalam mahad abhirambhita iti hovaca.
SYNONYMS
anyada--sometimes (not seeing the calf); bhrsam--very much; udvigna-manah--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; santapah--whose affliction; tam--that calf; eva--only; anusocan--continuously thinking of; kila--certainly; kasmalam--illusion; mahat--very great; abhirambhitah--obtained; iti--thus; ha--certainly; uvaca--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.
PURPORT
If a poor man loses some money or gold, he at once becomes very agitated. Similarly, the mind of Maharaja Bharata would become agitated when he did not see the deer. This is an example of how our attachment can be transferred. If our attachment is transferred to the Lord's service, we progress. Srila Rupa Gosvami prayed to the Lord that he would be as naturally attracted to the Lord's service as young men and young women are naturally attracted to each other. Sri Caitanya Mahaprabhu exhibited such attachment to the Lord when He jumped into the ocean or cried at night in separation. However, if our attachment is diverted to material things instead of to the Lord, we will fall down from the spiritual platform.
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.
SYNONYMS
api--indeed; bata--alas; sah--that calf; vai--certainly; krpanah--aggrieved; ena-balakah--the deer child; mrta-harini-sutah--the calf of the dead doe; aho--oh; mama--of me; anaryasya--the most ill-behaved; satha--of a cheater; kirata--or of an uncivilized aborigine; mateh--whose mind is that; akrta-sukrtasya--who has no pious activities; krta-visrambhah--putting all faith; atma-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?
PURPORT
Bharata Maharaja was very noble and exalted, and therefore when the deer was absent from him he thought himself unworthy to give it protection. Due to his attachment for the animal, he thought that the animal was as noble and exalted as he himself was. According to the logic of atmavan manyate jagat, everyone thinks of others according to his own position. Therefore Maharaja Bharata felt that the deer had left him due to his negligence and that due to the animal's noble heart, it would again return.
TEXT 17
TEXT
api ksemenasminn asramopavane saspani carantam deva-guptam drak-syami.
SYNONYMS
api--it may be; ksemena--with fearlessness because of the absence of tigers and other animals; asmin--in this; asrama-upavane--garden of the hermitage; saspani carantam--walking and eating the soft grasses; deva-guptam--being protected by the demigods; draksyami--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?
PURPORT
Maharaja Bharata thought that the animal was disappointed in his protection and had left him for the protection of a demigod. Regardless. he ardently desired to see the animal again within his asrama eating the soft grass and not fearing tigers and other animals. Maharaja Bharata could think only of the deer and how the animal could be protected from all kinds of inauspicious things. From the materialistic point of view such kind thoughts may be very laudable, but from the spiritual point of view the King was actually falling from his exalted spiritual position and unnecessarily becoming attached to an animal. Thus degrading himself, he would have to accept an animal body.
TEXT 18
TEXT
api ca na vrkah sala-vrko 'nyatamo va naika-cara eka-caro va bhak-sayati.
SYNONYMS
api ca--or; na--not; vrkah--a wolf; sala-vrkah--a dog; anyatamah--any one of many; va--or; na-eka-carah--the hogs that flock together; eka-carah--the tiger that wanders alone; va--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.
PURPORT
Tigers never wander in the forest in flocks. Each tiger wanders alone, but forest boars keep together. Similarly, hogs, wolves and dogs also do the same. Thus Maharaja Bharata thought that the deer had been killed by some of the many ferocious animals within the forest.
TEXT 19
TEXT
nimlocati ha bhagavan sakala-jagat-ksemodayas trayy-atmadyapi mama na mrga-vadhu-nyasa agacchati.
SYNONYMS
nimlocati--sets; ha--alas; bhagavan--the Supreme Personality of Godhead, represented as the sun; sakala-jagat--of all the universe; ksema-udayah--who increases the auspiciousness; trayi-atma--who consists of the three Vedas; adya api--until now; mama--my; na--not; mrga-vadhu-nyasah--this baby deer entrusted to me by its mother; agacchati--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.
PURPORT
In the Brahma-samhita (5.52), the sun is described as the eye of the Supreme Personality of Godhead.
yac-caksur esa savita sakala-grahanam
raja samasta-sura-murtir asesa-tejah
yasyajnaya bhramati sambhrta-kala-cakro
govindam adi-purusam tam aham bhajami
As the sun arises, one should chant the Vedic mantra beginning with the Gayatri. The sun is the symbolic representation of the eyes of the Supreme Lord. Maharaja Bharata lamented that although the sun was going to set, due to the poor animal's absence, he could not find anything auspicious. Bharata Maharaja considered himself most unfortunate, for due to the animal's absence, there was nothing auspicious for him in the presence of the sun.
TEXT 20
TEXT
api svid akrta-sukrtam agatya mam sukhayisyati harina-raja-kumaro vividha-rucira-darsaniya-nija-mrga-daraka-vinodair asantosam svanam apanudan.
SYNONYMS
api svit--whether it will; akrta-sukrtam--who has never executed any pious activities; agatya--coming back; mam--to me; sukhayisyati--give pleasure; harina-raja-kumarah--the deer, who was just like a prince because of my taking care of it exactly like a son; vividha--various; rucira--very pleasing; darsaniya--to be seen; nija--own; mrga-daraka--befitting the calf of the deer; vinodaih--by pleasing activities; asantosam--the unhappiness; svanam--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.
PURPORT
Out of strong affection, the King accepted the small deer as if it were a prince. This is called moha. Due to his anxiety over the deer's absence, the King addressed the animal as though it were his son. Out of affection, anyone can be addressed as anything.
TEXT 21
TEXT
ksvelikayam mam mrsa-samadhinamilita-drsam prema-samrambhena cakita-cakita agatya prsad-aparusa-visanagrena luthati.
SYNONYMS
ksvelikayam--while playing; mam--unto me; mrsa--feigning; samadhina--by a meditational trance; amilita-drsam--with closed eyes; prema-samrambhena--because of anger due to love; cakita-cakitah--with fear; agatya--coming; prsat--like drops of water; aparusa--very soft; visana--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.
PURPORT
Now King Bharata considers his meditation false. While engaged in meditation, he was actually thinking of his deer, and he would feel great pleasure when the animal pricked him with the points of its horns. Feigning meditation, the King would actually think of the animal. and this was but a sign of his downfall.
TEXT 22
TEXT
asadita-havisi barhisi dusite mayopalabdho bhita-bhitah sapady uparata-rasa rsi-kumaravad avahita-karana-kalapa aste.
SYNONYMS
asadita--placed; havisi--all the ingredients to be offered in the sacrifice; barhisi--on the kusa grass; dusite--when polluted; maya upalabdhah--being scolded by me; bhita-bhitah--in great fear; sapadi--immediately; uparata-rasah--stopped its playing; rsi-kumaravat--exactly like the son or disciple of a saintly person; avahita--completely restrained; karana-kalapah--all the senses; aste--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.
PURPORT
Bharata Maharaja was constantly thinking of the activities of the deer, forgetting that such meditation and diversion of attention was killing his progress in spiritual achievement.
TEXT 23
TEXT
kim va are acaritam tapas tapasvinyanaya yad iyam avanih savinaya-krsna-sara-tanaya-tanutara-subhaga-sivatamakhara-khura-pada-panktibhir dravina-vidhuraturasya krpanasya mama dravina-padavim sucayanty atmanam ca sarvatah krta-kautukam dvijanam svargapavarga-kamanam deva-yajanam karoti.
SYNONYMS
kim va--what; are--oh; acaritam--practiced; tapah--penance; tapasvinya--by the most fortunate; anaya--this planet earth; yat--since; iyam--this; avanih--earth; sa-vinaya--very mild and well-behaved; krsna-sara-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-aturasya--who is very aggrieved because of loss of wealth; krpanasya--a most unhappy creature; mama--for me; dravina-padavim--the way to achieve that wealth; sucayanti--indicating; atmanam--her own personal body; ca--and; sarvatah--on all sides; krta-kautukam--ornamented; dvijanam--of the brahmanas; svarga-apavarga-kamanam--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.
PURPORT
It is said that when a person becomes overly involved in loving affairs, he forgets himself as well as others, and he forgets how to act and how to speak. It is said that once when a man's son was blind since birth. the father, out of staunch affection for the child, named him Padmalocana. or "lotus-eyed." This is the situation arising from blind love. Bharata Maharaja gradually fell into this condition due to his material love for the deer. It is said in the smrti-sastra:
yasmin dese mrgah krsnas
tasmin dharmann ivodhata
"That tract of land wherein the footprints of a black deer can be seen is to be understood as a suitable place to execute religious rituals."
TEXT 24
TEXT
api svid asau bhagavan udu-patir enam mrga-pati-bhayan mrta-mataram mrga-balakam svasrama-paribhrastam anukampaya krpana-jana-vatsalah paripati.
SYNONYMS
api svit--can it be; asau--that; bhagavan--most powerful; udu-patih--the moon; enam--this; mrga-pati-bhayat--because of fear of the lion; mrta-mataram--who lost its mother; mrga-balakam--the son of a deer; sva-asrama-paribhrastam--who strayed from its asrama; anukampaya--out of compassion; krpana-jana-vatsalah--(the moon) who is very kind to the unhappy men; paripati--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
TEXT
kim vatmaja-vislesa-jvara-dava-dahana-sikhabhir upatapyamana-hrdaya-sthala-nalinikam mam upasrta-mrgi-tanayam sisira-santanuraga-gunita-nija-vadana-salilamrtamaya-gabhastibhih svadhayatiti ca.
SYNONYMS
kim va--or it may be; atma-ja--from the son; vislesa--because of separation; jvara--the heat; dava-dahana--of the forest fire; sikhabhih--by the flames; upatapyamana--being burned; hrdaya--the heart; sthala-nalinikam--compared to a red lotus flower; mam--unto me; upasrta-mrgi-tanayam--to whom the son of the deer was so submissive; sisira-santa--which is so peaceful and cool; anuraga--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.
PURPORT
According to Ayur-vedic treatment, it is said that if one has a high fever, someone should splash him with water after gargling this water. In this way the fever subsides. Although Bharata Maharaja was very aggrieved due to the separation of his so-called son, the deer, he thought that the moon was splashing gargled water on him from its mouth and that this water would subdue his high fever, which was raging due to separation from the deer.
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 nihsreyasa-pratipaksataya prak-parityakta-dustyaja-hrdayabhijatasya tasyaivam antaraya-vihata-yogarambhanasya rajarser bharatasya tavan mrgarbhaka-posana-palana-prinana-lalananusangenaviganayata atmanam ahir ivakhu-bilam duratikramah kalah karala-rabhasa apadyata.
SYNONYMS
evam--in that way; aghatamana--impossible to be achieved; manah-ratha--by desires, which are like mental chariots; akula--aggrieved; hrdayah--whose heart; mrga-daraka-abhasena--resembling the son of a deer; sva-arabdha-karmana--by the bad results of his unseen fruitive actions; yoga-arambhanatah--from the activities of yoga performances; vibhramsitah--fallen down; sah--he (Maharaja Bharata); yoga-tapasah--executing the activities of mystic yoga and austerities; bhagavat-aradhana-laksanat--from the activities of devotional service rendered to the Supreme Personality of Godhead; ca--and; katham--how; itaratha--else; jati-antare--belonging to a different species of life; ena-kunake--to the body of a deer calf; asangah--so much affectionate attachment; saksat--directly; nihsreyasa--to achieve the ultimate goal of life; pratipaksataya--with the quality of being an obstacle; prak--who previously; parityakta--given up; dustyaja--although very difficult to give up; hrdaya-abhijatasya--his sons, born of his own heart; tasya--of him; evam--thus; antaraya--by that obstacle; vihata--obstructed; yoga-arambhanasya--whose path of executing the mystic yoga practices; raja-rseh--of the great saintly King; bharatasya--of Maharaja Bharata; tavat--in that way; mrga-arbhaka--the son of a deer; posana--i n maintaining; palana--in protecting; prinana--in making happy; lalana--in fondling; anusangena--by constant absorption; aviganayatah--neglecting; atmanam--his own soul; ahih iva--like a serpent; akhu-bilam--the hole of a mouse; duratikramah--unsurpassable; kalah--ultimate death; karala--terrible; rabhasah--having speed; apadyata--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.
PURPORT
As will be seen in later verses, Bharata Maharaja, at the time of death, would be forced to accept the body of a deer due to his attraction for the deer. In this regard, a question may be raised. How can a devotee be affected by his past misconduct and vicious activities? In Brahma-samhita (5.54) it is said, karmani nirdahati kintu ca bhakti-bhajam: "For those engaged in devotional service, bhakti-bhajana, the results of past deeds are indemnified." According to this, Bharata Maharaja could not be punished for his past misdeeds. The conclusion must be that Maharaja Bharata purposefully became over-addicted to the deer and neglected his spiritual advancement. To immediately rectify his mistake. for a short time he was awarded the body of a deer. This was just to increase his desire for mature devotional service. Although Bharata Maharaja was awarded the body of an animal, he did not forget what had previously happened due to his purposeful mistake. He was very anxious to get out of his deer body, and this indicates that his affection for devotional service was intensified, so much so that he was quickly to attain perfection in a brahmana body in the next life. It is with this conviction that we declare in our Back to Godhead magazine that devotees like the gosvamis living in Vrndavana who purposely commit some sinful activity are born in the bodies of dogs, monkeys and tortoises in that holy land. Thus they take on these lower life forms for a short while. and after they give up those animal bodies, they are again promoted to the spiritual world. Such punishment is only for a short period, and it is not due to past karma. It may appear to be due to past karma, but it is offered to rectify the devotee and bring him to pure devotional service.
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.
SYNONYMS
tadanim--at that time; api--indeed; parsva-vartinam--by the side of his deathbed; atma-jam--his own son; iva--like; anusocantam--lamenting; abhiviksamanah--seeing; mrge--in the deer; eva--certainly; abhinivesita-manah--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-sariram--the body of a deer; avapa--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.
PURPORT
There was a difference between Bharata Maharaja's acquiring a deer body and others' acquiring different bodies according to their mental condition at the time of death. After death, others forget everything that has happened in their past lives, but Bharata Maharaja did not forget. According to Bhagavad-gita:
yam yam vapi smaran bhavam
tyajaty ante kalevaram
tam tam evaiti kaunteya
sada tad-bhava-bhavitah
"Whatever state of being one remembers when he quits his body, that state he will attain without fail." (Bg. 8.6)
After quitting his body, a person gets another body according to his mental condition at the time of death. At death, a person always think; of that subject matter in which he has been engrossed during his life. According to this law, because Bharata Maharaja was always thinking of the deer and forgetting his worship of the Supreme Lord, he acquired the body of a deer. However, due to his having been elevated to the topmost platform of devotional service, he did not forget the incidents of his past life. This special benediction saved him from further deterioration. Due to his past activities in devotional service, he became determined to finish his devotional service even in the body of a deer. It is therefore said in this verse, mrtam, although he had died, anu, afterwards, na mrta janmanusmrtir itaravat, he did not forget the incidents of his past life as others forget them. As stated in Brahma-samhita: karmani nirdahati kintu ca bhakti-bhajam (Brahma-samhita 5.54). It is proved herein that due to the grace of the Supreme Lord, a devotee is never vanquished. Due to his willful neglect of devotional service, a devotee may be punished for a short time, but he again revives his devotional service and returns home. back to Godhead.
TEXT 28
TEXT
tatrapi ha va atmano mrgatva-karanam bhagavad-aradhana-samihanubhavenanusmrtya bhrsam anutapyamana aha.
SYNONYMS
tatra api--in that birth; ha va--indeed; atmanah--of himself; mrgatva-karanam--the cause of accepting the body of a deer; bhagavat-aradhana-samiha--of past activities in devotional service; anubhavena--by consequence; anusmrtya--remembering; bhrsam--always; anutapya-manah--repenting; aha--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.
PURPORT
This is a special concession for a devotee. Even if he attains a body that is nonhuman, by the grace of the Supreme Personality of Godhead he advances further in devotional service, whether by remembering his past life or by natural causes. It is not easy for a common man to remember the activities of his past life, but Bharata Maharaja could remember his past activities due to his great sacrifices and engagement in devotional service.
TEXT 29
TEXT
aho kastam bhrasto 'ham atmavatam anupathad yad-vimukta-samasta-sangasya vivikta-punyaranya-saranasyatmavata atmani sarvesam atmanam bhagavati vasudeve tad-anusravana-manana-sankirtanaradhananusmaranabhiyogenasunya-sakala-yamena kalena samavesitam samahitam kartsnyena manas tat tu punar mamabudhasyaran mrga-sutam anu parisusrava.
SYNONYMS
aho kastam--alas, what a miserable condition of life; bhrastah--fallen; aham--I (am); atma-vatam--of great devotees who have achieved perfection; anupathat--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; atma-vatah--of one who had become perfectly situated on the transcendental platform; atmani--in the Supersoul; sarvesam--of all; atmanam--living entities; bhagavati--unto the Supreme Personality of Godhead; vasudeve--Lord Vasudeva; tat--of Him; anusravana--constantly hearing; manana--thinking; sankirtana--chanting; aradhana--worshiping; anusmarana--constantly remembering; abhiyogena--by absorption in; asunya--filled; sakala-yamena--in which all the hours; kalena--by time; samavesitam--fully established; samahitam--fixed; kartsnyena--totally; manah--the mind in such a situation; tat--that mind; tu--but; punah--again; mama--of me; abudhasya--a great fool; arat--from a great distance; mrga-sutam--the son of a deer; anu--being affected by; parisusrava--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.
PURPORT
Due to his stringent execution of devotional service. Maharaja Bharata could remember the activities of his past life and how he was raised to the spiritual platform. Due to his foolishness, he became attached to an insignificant deer and thus fell down and had to accept the body of a deer. This is significant for every devotee. If we misuse our position and think that we are fully engaged in devotional service and can do whatever we like, we have to suffer like Bharata Maharaja and be condemned to accept the type of body that impairs our devotional service. Only the human form is able to execute devotional service, but if we voluntarily give this up for sense gratification, we certainly have to be punished. This punishment is not exactly like that endured by an ordinary materialistic person. By the grace of the Supreme Lord, a devotee is punished in such a way that his eagerness to attain the lotus feet of Lord Vasudeva is increased. By his intense desire, he returns home in the next lifetime. Devotional service is very completely described here: tad-anusravana-manana-sankirtanaradhananusmaranabhiyogena. The constant hearing and chanting of the glories of the Lord is recommended in Bhagavad-gita: satatam kirtayanto mam yatantas ca drdha-vratah. Those who have taken to Krsna consciousness should be very careful that not a single moment is wasted and that not a single moment is spent without chanting and remembering the Supreme Personality of Godhead and His activities. By His own actions and by the actions of His devotees, Krsna teaches us how to become cautious in devotional service. Through the medium of Bharata Maharaja, Krsna teaches us that we must be careful in the discharge of devotional service. If we want to keep our minds completely fixed without deviation, we must engage them in devotional service full time. As far as the members of the International Society for Krishna Consciousness are concerned, they have sacrificed everything to push on this Krsna consciousness movement. Yet they must take a lesson from the life of Bharata Maharaja to be very cautious and to see that not a single moment is wasted in frivolous talk, sleep or voracious eating. Eating is not prohibited, but if we eat voraciously we shall certainly sleep more than required. Sense gratification ensues, and we may be degraded to a lower life form. In that way our spiritual progress may be checked at least for the time being. The best course is to take the advice of Srila Rupa Gosvami: avyartha-kalatvam. We should see that every moment of our lives is utilized for the rendering of devotional service and nothing else. This is the secure position for one wanting to return home, back to Godhead.
TEXT 30
TEXT
ity evam nigudha-nirvedo visrjya mrgim mataram punar bhagavat-ksetram upasama-sila-muni-gana-dayitam salagramam pulastya-pulahasramam kalanjarat pratyajagama.
SYNONYMS
iti--thus; evam--in this way; nigudha--hidden; nirvedah--completely unattached to material activities; visrjya--giving up; mrgim--the deer; mataram--its mother; punah--again; bhagavat-ksetram--the place where the Supreme Lord is worshiped; upasama-sila--completely detached from all material attachments; muni-gana-dayitam--which is dear to the great saintly residents; salagramam--the village known as Salagrama; pulastya-pulaha-asramam--to the asrama conducted by such great sages as Pulastya and Pulaha; kalanjarat--from the Kalanjara Mountain, where he had taken his birth in the womb of a deer; pratyajagama--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.
PURPORT
It is significant that Maharaja Bharata, by the grace of Vasudeva. remembered his past life. He did not waste a moment; he returned to Pulaha-asrama to the village known as Salagrama. Association is very meaningful; therefore ISKCON tries to perfect one who enters the society. The members of this society should always remember that the society is not like a free hotel. All the members should be very careful to execute their spiritual duties so that whoever comes will automatically become a devotee and will be able to return back to Godhead in this very life. Although Bharata Maharaja acquired the body of a deer, he again left his hearth and home, in this case the Mountain Kalanjara. No one should be captivated by his birthplace and family; one should take shelter of the association of devotees and cultivate Krsna consciousness.
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.
SYNONYMS
tasmin api--in that asrama (Pulaha-asrama); kalam--the end of the duration of life in the deer body; pratiksamanah--always waiting for; sangat--from association; ca--and; bhrsam--constantly; udvignah--full of anxiety; atma-sahacarah--having the Supersoul as the only constant companion (no one should think of being alone); suska-parna-trna-virudha--by eating only the dry leaves and herbs; vartamanah--existing; mrgatva-nimitta--of the cause of a deer's body; avasanam--the end; eva--only; ganayan--considering; mrga-sariram--the body of a deer; tirtha-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.
PURPORT
Holy places like Vrndavana, Hardwar, Prayaga and Jagannatha Puri are especially meant for the execution of devotional service. Vrndavana specifically is the most exalted and preferred holy place for Vaisnava devotees of Lord Krsna who are aspiring to return back to Godhead, the Vaikuntha planets. There are many devotees in Vrndavana who regularly bathe in the Yamuna, and this cleanses all the contamination of the material world. By constantly chanting and hearing the holy names and pastimes of the Supreme Lord, one certainly becomes purified and becomes a fit candidate for liberation. However, if one purposefully falls victim to sense gratification, he has to be punished, at least for one lifetime, like Bharata Maharaja.
Thus end the Bhaktivedanta purports of the Fifth Canto, Eighth Chapter, of the Srimad-Bhagavatam, entitled "A Description of the Character of Bharata Maharaja."