Srimad Bhagavatam · Canto 5 · Chapter 8
श्रीशुक उवाच एकदा तु महानद्यां कृताभिषेकनैयमिकावश्यको ब्रह्माक्षरमभिगृणानो मुहूर्तत्रयमुदकान्त उपविवेश ॥ १ ॥
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.
तत्र तदा राजन् हरिणी पिपासया जलाशयाभ्याशमेकैवोपजगाम ॥ २ ॥
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.
तया पेपीयमान उदके तावदेवाविदूरेण नदतो मृगपतेरुन्नादो लोकभयङ्कर उदपतत् ॥ ३ ॥
taya pepiyamana udake tavad evavidurena nadato mrga-pater unnado loka-bhayankara 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.
तमुपश्रुत्य सा मृगवधू: प्रकृतिविक्लवा चकितनिरीक्षणा सुतरामपिहरिभयाभिनिवेशव्यग्रहृदया पारिप्लवदृष्टिरगततृषा भयात् सहसैवोच्चक्राम ॥ ४ ॥
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.
तस्या उत्पतन्त्या अन्तर्वत्न्या उरुभयावगलितो योनिनिर्गतो गर्भ: स्रोतसि निपपात ॥ ५ ॥
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.
तत्प्रसवोत्सर्पणभयखेदातुरा स्वगणेन वियुज्यमाना कस्याञ्चिद्दर्यां कृष्णसारसती निपपाताथ च ममार ॥ ६ ॥
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.
तं त्वेणकुणकं कृपणं स्रोतसानूह्यमानमभिवीक्ष्यापविद्धं बन्धुरिवानुकम्पया राजर्षिर्भरत आदाय मृतमातरमित्याश्रमपदमनयत् ॥ ७ ॥
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, 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.
तस्य ह वा एणकुणक उच्चैरेतस्मिन् कृतनिजाभिमानस्याहरहस्तत्पोषणपालनलालनप्रीणनानुध्यानेनात्मनियमा: सहयमा: पुरुषपरिचर्यादय एकैकश: कतिपयेनाहर्गणेन वियुज्यमाना: किल सर्व एवोदवसन् ॥ ८ ॥
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.
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.
अहो बतायं हरिणकुणक: कृपण ईश्वररथचरणपरिभ्रमणरयेण स्वगणसुहृद् बन्धुभ्य: परिवर्जित: शरणं च मोपसादितो मामेव मातापितरौ भ्रातृज्ञातीन् यौथिकांश्चैवोपेयाय नान्यं कञ्चन वेद मय्यतिविस्रब्धश्चात एव मया मत्परायणस्य पोषणपालनप्रीणनलालनमनसूयुनानुष्ठेयं शरण्योपेक्षादोषविदुषा ॥ ९ ॥
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.
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.
नूनं ह्यार्या: साधव उपशमशीला: कृपणसुहृद एवंविधार्थे स्वार्थानपि गुरुतरानुपेक्षन्ते ॥ १० ॥
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.
इति कृतानुषङ्ग आसनशयनाटनस्नानाशनादिषु सह मृगजहुना स्नेहानुबद्धहृदय आसीत् ॥ ११ ॥
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.
कुशकुसुमसमित्पलाशफलमूलोदकान्याहरिष्यमाणो वृकसालावृकादिभ्यो भयमाशंसमानो यदा सह हरिणकुणकेन वनं समाविशति ॥ १२ ॥
kusa-kusuma-samit-palasa-phala-mulodakany aharisyamano vrkasala-vrkadibhyo 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.
पथिषु च मुग्धभावेन तत्र तत्र विषक्तमतिप्रणयभरहृदय: कार्पण्यात्स्कन्धेनोद्वहति एवमुत्सङ्ग उरसि चाधायोपलालयन्मुदं परमामवाप ॥ १३ ॥
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.
क्रियायां निर्वर्त्यमानायामन्तरालेऽप्युत्थायोत्थाय यदैनमभिचक्षीत तर्हि वाव स वर्षपति: प्रकृतिस्थेन मनसा तस्मा आशिष आशास्ते स्वस्ति स्ताद्वत्स ते सर्वत इति ॥ १४ ॥
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
अन्यदा भृशमुद्विग्नमना नष्टद्रविण इव कृपण: सकरुणमतितर्षेण हरिणकुणक विरहविह्वलहृदयसन्तापस्तमेवानुशोचन् किल कश्मलं महदभिरम्भित इति होवाच ॥ १५ ॥
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.
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.
अपि बत स वै कृपण एणबालको मृतहरिणीसुतोऽहो ममानार्यस्य शठकिरातमतेरकृतसुकृतस्य कृतविस्रम्भ आत्मप्रत्ययेन तदविगणयन् सुजन इवागमिष्यति ॥ १६ ॥
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?
अपि क्षेमेणास्मिन्नाश्रमोपवने शष्पाणि चरन्तं देवगुप्तं द्रक्ष्यामि ॥ १७ ॥
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?
अपि च न वृक: सालावृकोऽन्यतमो वा नैकचर एकचरो वा भक्षयति ॥ १८ ॥
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.
निम्लोचति ह भगवान् सकलजगत्क्षेमोदयस्त्रय्यात्माद्यापि मम न मृगवधून्यास आगच्छति ॥ १९ ॥
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.
अपिस्विदकृतसुकृतमागत्य मां सुखयिष्यति हरिणराजकुमारो विविधरुचिरदर्शनीयनिजमृगदारकविनोदैरसन्तोषं स्वानामपनुदन् ॥ २० ॥
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.
क्ष्वेलिकायां मां मृषासमाधिनाऽऽमीलितदृशं प्रेमसंरम्भेण चकितचकित आगत्य पृषदपरुषविषाणाग्रेण लुठति ॥ २१ ॥
ksvelikayam mam mrsa-samadhinamilita-drsam prema-samrambhena cakita-cakita 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.
आसादितहविषि बर्हिषि दूषिते मयोपालब्धो भीतभीत: सपद्युपरतरास ऋषिकुमारवदवहितकरणकलाप आस्ते ॥ २२ ॥
asadita-havisi barhisi dusite mayopalabdho bhita-bhitah sapady uparata-rasa 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.
किं वा अरे आचरितं तपस्तपस्विन्यानया यदियमवनि: सविनयकृष्णसारतनयतनुतरसुभगशिवतमाखरखुरपदपङ्क्तिभिर्द्रविणविधुरातुरस्य कृपणस्य मम द्रविणपदवीं सूचयन्त्यात्मानं च सर्वत: कृतकौतुकं द्विजानां स्वर्गापवर्गकामानां देवयजनं करोति ॥ २३ ॥
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.
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 plane. 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 plane. 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 planes or liberation to execute sacrifices to the demigods.
अपिस्विदसौ भगवानुडुपतिरेनं मृगपतिभयान्मृतमातरं मृगबालकं स्वाश्रमपरिभ्रष्टमनुकम्पया कृपणजनवत्सल: परिपाति ॥ २४ ॥
api svid asau bhagavan udu-patir enam mrga-pati-bhayan mrta-mataram mrga-balakam 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.
किं वाऽऽत्मजविश्लेषज्वरदवदहनशिखाभिरुपतप्यमानहृदयस्थलनलिनीकं मामुपसृतमृगीतनयं शिशिरशान्तानुरागगुणितनिजवदनसलिलामृतमयगभस्तिभि: स्वधयतीति च ॥ २५ ॥
kim vatmaja-vislesa-jvara-dava-dahana-sikhabhir upatapyamana-hrdaya-sthala-nalinikam mam upasrta-mrgi-tanayam sisira-santanuraga-gunita-nija-vadana-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.
एवमघटमानमनोरथाकुलहृदयो मृगदारकाभासेन स्वारब्धकर्मणा योगारम्भणतो विभ्रंशित: स योगतापसो भगवदाराधनलक्षणाच्च कथमितरथा जात्यन्तर एणकुणक आसङ्ग: साक्षान्नि:श्रेयसप्रतिपक्षतया प्राक्परित्यक्तदुस्त्यजहृदयाभिजातस्य तस्यैवमन्तरायविहत योगारम्भणस्य राजर्षेर्भरतस्य तावन्मृगार्भकपोषणपालनप्रीणनलालनानुषङ्गेणाविगणयत आत्मानमहिरिवाखुबिलं दुरतिक्रम: काल: करालरभस आपद्यत ॥ २६ ॥
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.
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? How 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.
तदानीमपि पार्श्ववर्तिनमात्मजमिवानुशोचन्तमभिवीक्षमाणो मृग एवाभिनिवेशितमना विसृज्य लोकमिमं सह मृगेण कलेवरं मृतमनु न मृतजन्मानुस्मृतिरितरवन्मृगशरीरमवाप ॥ २७ ॥
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.
तत्रापि ह वा आत्मनो मृगत्वकारणं भगवदाराधनसमीहानुभावेनानुस्मृत्य भृशमनुतप्यमान आह ॥ २८ ॥
tatrapi ha va atmano mrgatva-karanam bhagavad-aradhana-samihanubhavenanusmrtya 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.
अहो कष्टं भ्रष्टोऽहमात्मवतामनुपथाद्यद्विमुक्तसमस्तसङ्गस्य विविक्तपुण्यारण्यशरणस्यात्मवत आत्मनि सर्वेषामात्मनां भगवति वासुदेवे तदनुश्रवणमननसङ्कीर्तनाराधनानुस्मरणाभियोगेनाशून्यसकलयामेन कालेन समावेशितं समाहितं कार्त्स्न्येन मनस्तत्तु पुनर्ममाबुधस्यारान्मृगसुतमनु परिसुस्राव ॥ २९ ॥
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.
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.
इत्येवं निगूढनिर्वेदो विसृज्य मृगीं मातरं पुनर्भगवत्क्षेत्रमुपशमशीलमुनिगणदयितं शालग्रामं पुलस्त्यपुलहाश्रमं कालञ्जरात्प्रत्याजगाम ॥ ३० ॥
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.
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.
