Srimad-Bhagavatam: Canto 5: “The Creative Impetus”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Eight

A Description of the Character of Bharata Maharaja

SB5.8Summary

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.

SB5.8.1

TEXT 1

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.

SB5.8.2

TEXT 2

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.

SB5.8.3

TEXT 3

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.

SB5.8.4

TEXT 4

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.

SB5.8.5

TEXT 5

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.

SB5.8.6

TEXT 6

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.

SB5.8.7

TEXT 7

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.

SB5.8.8

TEXT 8

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.

SB5.8.9

TEXT 9

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.

SB5.8.10

TEXT 10

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.

SB5.8.11

TEXT 11

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.

SB5.8.12

TEXT 12

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.

SB5.8.13

TEXT 13

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.

SB5.8.14

TEXT 14

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.

SB5.8.15

TEXT 15

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.

SB5.8.16

TEXT 16

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.

SB5.8.17

TEXT 17

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.

Next verse (SB5.8.18)