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5.9 · The Supreme Character of Jaḍa Bharata

18 verses
1-2 3 4 5 6 7 8 9-10 11 12 13 14 15 16 17 18 19 20
Book Bhagavata Canto 5 · R.E.A.P
E Emperor To Deer SB 5.7–5.15 · 10 sub-topics Open on bhagavata.keshavaswami.com ↗
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E - Emperor to Deer (7-15) The illustrious Maharaja Bharata was the emperor of the world. Though an advanced devotee, the emperor unexpectedly became attached to an orphan deer and thus received a similar body in his next life. When we fall prey to distraction and lose our focus, we inadvertently descend into a lower species of life. Because of his spiritual advancement, Bharata could remember the cause of his animal birth. He thus re-dedicated himself to spiritual life and subsequently became Jada Bharata, a great devotee who remained as an aloof mendicant (avadhuta).

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E - Emperor to Deer (7-15)

E - Emperor to Deer (7-15) The illustrious Maharaja Bharata was the emperor of the world. Though an advanced devotee, the emperor unexpectedly became attached to an orphan deer and thus received a similar body in his next life. When we fall prey to distraction and lose our focus, we inadvertently descend into a lower species of life. Because of his spiritual advancement, Bharata could remember the cause of his animal birth. He thus re-dedicated himself to spiritual life and subsequently became Jada Bharata, a great devotee who remained as an aloof mendicant (avadhuta).

Previous Knowledge and Devotion Next 1st Life – Emperor Bharata Last updated 1 year ago

1st Life – Emperor Bharata

E - Emperor to Deer (7-15) 1st Life – Emperor Bharata Chapter 7 Sukadeva Goswami detailed the history of Rishabhadeva’s most famous son, Bharata. Bharata was a great devotee of the Lord, and when the time was ripe he accepted the position of emperor. After marrying Pancajani, the daughter of Visvarupa, Bharata fathered five sons. The saintly King ruled for many years, during which time he diligently fulfilled his royal duties and performed various sacrifices ( yajnas ) to satisfy the Supreme Lord. His reign was so glorious that the entire world became known as Bharata-varsa. As with all great kings, Bharata Maharaja eventually renounced the kingdom. He went into seclusion to exclusively focus on worshipping his salagram-sila , the Lord’s form found at the Gandaki river. As the days passed, his bhakti grew to new heights and he displayed the unique symptoms of spiritual emotion ( bhava ).

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2nd Life - Emperor to Deer

E - Emperor to Deer (7-15) 2nd Life - Emperor to Deer Chapter 8 Once, while meditating, Bharata chanced upon an innocent, gentle deer. Frightened by the roar of a lion, the deer jumped across the river and died in the process, during which time it also gave birth to a baby deer. Bharata’s compassion was awakened, and as he saw that helpless, orphaned deer, he resolved to give it shelter. Over time, his life began to revolve around the deer, so much so that his devotional practices began to slacken. Though he had renounced a kingdom and embraced the path of renunciation, he had now inadvertently become attached to an animal. Once, while searching for the deer, the degree of his attachment became apparent - his mind was filled with memories, anxiety and excessive material affection. When Bharata became sick, the deer appeared beside him. While immersed in thoughts of his beloved dependent, Bharata ended his life and naturally took his next birth as a deer. Due to his spiritual advancement, Bharata, as a deer, remembered his past life. Ashamed by his ignoble fall, he left his mother deer and lived a life of renunciation in the forest. In the seclusion of that holy place, Bharata completed his term of existence in that animal form.

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3rd Life - Deer to Jada Bharata

E - Emperor to Deer (7-15) 3rd Life - Deer to Jada Bharata Chapter 9 Bharata next took birth as the son of an advanced brahmana . Fully aware of the powerful influence of illusion ( maya ), Jada Bharata pretended to be deaf and dumb so as to avoid materialistic association and social interaction. When his mother and father died, Jada Bharata was placed under the supervision of his stepbrothers. Though people thought him to be crazy, insulting and exploiting him at every opportunity, Jada Bharata remained absorbed in perfect devotional consciousness and unaffected by such disrespectful behaviour. Once, having been ordered by his evil stepbrothers to guard a paddy field like a scarecrow, Jada Bharata was captured by dacoits. They placed him as a sacrifice before the Goddess Kali and raised a sword to kill him. Kali was infuriated by the mistreatment of such a saintly person. She burst out of the deity, and, taking the chopper in her own hands, killed all the dacoits there!

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Attention!

E - Emperor to Deer (7-15) Attention! “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... 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.” (SB 5.8.7)

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Bloop

E - Emperor to Deer (7-15) Attention! Bloop Those who embark on the journey towards transcendence are brave indeed. They strive for purity in a world of degradation, they embrace simplicity amongst rampant materialism, and they cultivate selflessness in an atmosphere charged with exploitation. Anyone who goes against the grain in such a bold way will undoubtedly be faced with temptation, doubt, ridicule and moments of weakness. Behind the high ideals and expectations of any religious or spiritual tradition, stands the relatively frail and weak aspirant. Lapses and mistakes are to be expected in the life journey of any human, and spiritualists are no exception. Scriptures are replete with accounts of spiritual aspirants who fell victim to material illusion. Once, whilst describing how one gives up spiritual life and falls again into the material pool, Srila Prabhupada imitated the sound of a stone falling into water - ‘Bloop!’ That was it. ‘Bloop’ soon became standard devotee-lingo – to give up one’s spiritual practices was to ‘bloop.’ And when an individual did ‘bloop,’ Srila Prabhupada was extremely pained. He would remind the devotees that one who receives the opportunity of Krishna Consciousness is very fortunate, and one who doesn’t is unfortunate. Those who receive the opportunity, however, but then squander it, are to be considered most unfortunate .

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Casual Causes Casualty

E - Emperor to Deer (7-15) Attention! Casual Causes Casualty There are serious lessons to be learnt from the incident of Maharaja Bharata. Before discussing them, it’s important to note that great souls may sometimes act in anomalous ways to teach the masses about potential pitfalls. By the example of their own lives they show the severe consequences of transgressing the laws of God and material nature, and ignoring saintly advice and counsel. In Bharata Maharaja’s case, his compassion for the deer was indeed laudable. The difficulty, however, was that he became neglectful and inattentive in his spiritual practices because of that affection. Furthermore, in the seclusion of the forest, there was nobody to correct him or offer constructive feedback and course correction. His example highlights the dangers of distraction. In all aspects of life, the message runs through loud and clear – a casual approach will inevitably produce casualties. We’ll witness this principle constantly playing out in our own life. While ‘casual’ can refer to being relaxed and accommodating, it does also relate to being careless and unconcerned. When being ‘casual’ means we lack serious intention and withhold quality attention, we can predict we’re in for trouble. Modern culture tends towards the casual, and as children of the age, it’s inevitable that we may reflect that in our approach to spiritual life. Most spiritual aspirants are not bad practitioners, but just casual ones. Luke- warm, let’s say. Strict on a few things, and loose on a lot more. We take a bit of this, add a bit of that, ignore the rest, and blend it together with half-hearted attention, and pray it’s the recipe for enlightenment! An attitude survey by the think-tank Theos revealed that about 70% of the British population is neither strictly religious nor strictly non-religious, but rather moving in and out of the undesignated spaces in between. Casual spirituality, however, won’t generate profound existential awakening nor deep spiritual experience. What’s more, casual spirituality leaves room for materialistic desires and illusory ideas to creep in, take root, and eventually wreak havoc. Practising spirituality in a distracted way will cause one to slowly become more and more disinterested. That disinterest will eventually lead to disengagement with the process. On the other hand, attentive spiritual practice will generate attraction. When that attraction matures, it will create genuine, powerful, spontaneous attachment. We may want to pause for thought and question the trajectory of our spiritual journey.

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Deepening our Devotion

E - Emperor to Deer (7-15) Attention! Deepening our Devotion In Visvanatha Chakravarti Thakura’s model of spiritual progress, he outlines the stages from initial faith to pure love of God. To summarise it further, we could boil it down to three broad stages of spirituality:

Identity – sraddha (faith), sadhu-sanga (association) In the beginning, our spirituality is about an identity change. We identify with a new way of life and a fresh community of people, and making that social shift in our life dominates our attention. Our values and principles change, but since we are still in the early stages, many of our activities, habits and desires may remain as they are. Although externally associated with a spiritual process, we may not have fully adopted it internally.

Process – bhajana-kriya (regulation), anartha-nivrtti (purification), nistha (conviction), ruci (attraction)

As we go deeper, we realise that spirituality is more than an identity. Here, we actually embrace the process of transformation and all the ups and downs that go with it. At this stage, along with our values, we make a substantial commitment to devotional service and change our lifestyle and routines. The process is likened to cleaning, and it can be a struggle with determination to work through all the obstacles and issues that appear on the journey. For those who persevere, the heart is cleansed, conviction grows, and one develops a natural attachment to the practices that previously seemed difficult.

Krishna – asakti (connection), bhava (emotion), prema (intoxication)

The process of spiritual life brings one face-to-face with Krishna. Krishna consciousness is not simply aimed at cultivating faith in God but empowering one to dynamically feel His presence at every moment. In these later stages of the journey, that is exactly what happens. Through dedicated, intense practice of the process, the heart is transformed and one reawakens their connection with Krishna. The relationship matures into a deep emotional exchange, after which one arrives at the apex of spiritual life – pure love of God.

Bharata Maharaja was at the stage of ecstatic emotion ( bhava ), yet he fell from his spiritual practice. Thus, the lessons regarding attentive spiritual practice are acutely relevant at every stage of spiritual life. Srila Prabhupada sends out a stern warning: “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.” (SB 5.8.7)

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Bharata’s Descendants

E - Emperor to Deer (7-15) Bharata’s Descendants Chapter 15 The descendants of Maharaja Bharata are described, including King Gaya, who was a perfect monarch and unalloyed devotee.

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Jada Bharata instructs Rahugana

E - Emperor to Deer (7-15) Jada Bharata instructs Rahugana Chapter 10, 11, 12, 13, 14 When the youthful Jada Bharata was enlisted as a palanquin carrier for King Rahugana, instead of protesting the demeaning order, he humbly accepted. There was, however, one slight problem – because Jada Bharata was so careful to avoid stepping on any ants, the palanquin never remained steady! Outraged by his ‘incompetence,’ the King chastised Jada Bharata with vile language and threatened him with punishment. The saintly avadhuta , however, responded with perfect humility, clarity and spirituality and gave deeply philosophical responses to the insults. Humbled and repentant, Rahugana immediately detected the greatness of Jada Bharata and begged forgiveness and guidance. He asked a variety of questions to further understand the deep philosophical import of Jada Bharata’s words. Jada Bharata’s main teachings covered: • The nature of the mind, how it entangles the soul and how to conquer it [ 16 ] • The falsity and temporality of the material world and its identities, in contrast with the eternality of the Lord, His devotees and His abode [ 17 ] • The forest of material enjoyment – an allegory to explain how the conditioned soul enters this world with the selfish, enjoying spirit, but is then attacked, plundered, injured, illusioned and completely victimised by different aspects of the material world [ 18 ] Jada Bharata thus concluded his profound dissemination of knowledge and encouraged the appreciative King Rahugana to perfect his life and cross the ocean of material existence.

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 5.9.1-2

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శ్రీశుక ఉవాచ అథ కస్యచిద్ ద్విజవరస్యాఙ్గిర:ప్రవరస్య శమదమతప:స్వాధ్యాయాధ్యయనత్యాగసన్తోషతితిక్షాప్రశ్రయవిద్యానసూయాత్మజ్ఞానానన్దయుక్తస్యాత్మసద‍ృశశ్రుతశీలాచారరూపౌదార్యగుణా నవ సోదర్యా అఙ్గజా బభూవుర్మిథునం చ యవీయస్యాం భార్యాయామ్ ॥ ౧ ॥ యస్తు తత్ర పుమాంస్తం పరమభాగవతం రాజర్షిప్రవరం భరతముత్సృష్టమృగశరీరం చరమశరీరేణ విప్రత్వం గతమాహు: ॥ ౨ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
atha kasyacid dvija-varasyāṅgiraḥ-pravarasya śama-dama-tapaḥ-svādhyāyādhyayana-tyāga-santoṣa-titikṣā-praśraya-vidyānasūyātma-jṣānānanda-yuktasyātma-sadṛśa-śruta-śīlācāra-rūpaudārya-guṇā nava sodaryā aṅgajā babhūvur mithunaṁ ca yavīyasyāṁ bhāryāyām yas tu tatra pumāṁs taṁ parama-bhāgavataṁ rājarṣi-pravaraṁ bharatam utsṛṣṭa-mṛga-śarīraṁ carama-śarīreṇa vipratvaṁ gatam āhuḥ.
[atha kasyachid dvija-varasyaangirah-pravarasya shama-dama-tapah-svaadhyaayaadhyayana-tyaaga-santosha-titikshaa-prashraya-vidyaanasooyaatma-jshaanaananda-yuktasyaatma-sadrisha-shruta-sheelaachaara-roopaudaarya-gunaa nava sodaryaa angajaa babhoovur mithunam cha yaveeyasyaam bhaaryaayaam yas tu tatra pumaams tam parama-bhaagavatam raajarshi-pravaram bharatam utsrishta-mriga-shareeram charama-shareerena vipratvam gatam aahuh.]
Word-for-word
śrī-śukaḥ uvāca — Śukadeva Gosvāmī continued to speak atha — thereafter kasyacit — of some dvija-varasya — brāhmaṇa aṅgiraḥ-pravarasya — who came in the dynasty of the great saint Aṅgirā śama — control of the mind dama — control of the senses tapaḥ — practice of austerities and penances svādhyāya — recitation of the Vedic literatures adhyayana — studying tyāga — renunciation santoṣa — satisfaction titikṣā — tolerance praśraya — very gentle vidyā — knowledge anasūya — without envy ātma-jṣāna-ānanda — satisfied in self-realization yuktasya — who was qualified with ātma-sadṛśa — and exactly like himself śruta — in education śīla — in character ācāra — in behavior rūpa — in beauty audārya — in magnanimity guṇāḥ — possessing all these qualities nava sa-udaryāḥ — nine brothers born of the same womb aṅga-jāḥ — sons babhūvuḥ — were born mithunam — a twin brother and sister ca — and yavīyasyām — in the youngest bhāryāyām — wife yaḥ — who tu — but tatra — there pumān — the male child tam — him parama-bhāgavatam — the most exalted devotee rāja-ṛṣi — of saintly kings pravaram — most honored bharatam — Bharata Mahārāja utsṛṣṭa — having given up mṛga-śarīram — the body of a deer carama-śarīreṇa — with the last body vipratvam — being a brāhmaṇa gatam — obtained āhuḥ — they said.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śukadeva Gosvāmī continued to speak
atha kasyacid dvija-varasyāṅgiraḥ-pravarasya śama-dama-tapaḥ-svādhyāyādhyayana-tyāga-santoṣa-titikṣā-praśraya-vidyānasūyātma-jṣānānanda-yuktasyātma-sadṛśa-śruta-śīlācāra-rūpaudārya-guṇā nava sodaryā aṅgajā babhūvur mithunaṁ ca yavīyasyāṁ bhāryāyām yas tu tatra pumāṁs taṁ parama-bhāgavataṁ rājarṣi-pravaraṁ bharatam utsṛṣṭa-mṛga-śarīraṁ carama-śarīreṇa vipratvaṁ gatam āhuḥ.
atha
thereafter
kasyacit
of some
dvija-varasya
brāhmaṇa
aṅgiraḥ-pravarasya
who came in the dynasty of the great saint Aṅgirā
śama
control of the mind
dama
control of the senses
tapaḥ
practice of austerities and penances
svādhyāya
recitation of the Vedic literatures
adhyayana
studying
tyāga
renunciation
santoṣa
satisfaction
titikṣā
tolerance
praśraya
very gentle
vidyā
knowledge
anasūya
without envy
ātma-jṣāna-ānanda
satisfied in self-realization
yuktasya
who was qualified with
ātma-sadṛśa
and exactly like himself
śruta
in education
śīla
in character
ācāra
in behavior
rūpa
in beauty
audārya
in magnanimity
guṇāḥ
possessing all these qualities
nava sa-udaryāḥ
nine brothers born of the same womb
aṅga-jāḥ
sons
babhūvuḥ
were born
mithunam
a twin brother and sister
ca
and
yavīyasyām
in the youngest
bhāryāyām
wife
yaḥ
who
tu
but
tatra
there
pumān
the male child
tam
him
parama-bhāgavatam
the most exalted devotee
rāja-ṛṣi
of saintly kings
pravaram
most honored
bharatam
Bharata Mahārāja
utsṛṣṭa
having given up
mṛga-śarīram
the body of a deer
carama-śarīreṇa
with the last body
vipratvam
being a brāhmaṇa
gatam
obtained
āhuḥ
they said.
Śrīla Śukadeva Gosvāmī continued: My dear King, after giving up the body of a deer, Bharata Mahārāja took birth in a very pure brāhmaṇa family. There was a brāhmaṇa who belonged to the dynasty of Aṅgirā. He was fully qualified with brahminical qualifications. He could control his mind and senses, and he had studied the Vedic literatures and other subsidiary literatures. He was expert in giving charity, and he was always satisfied, tolerant, very gentle, learned and nonenvious. He was self-realized and engaged in the devotional service of the Lord. He remained always in a trance. He had nine equally qualified sons by his first wife, and by his second wife he begot twins — a brother and a sister, of which the male child was said to be the topmost devotee and foremost of saintly kings — Bharata Mahārāja. This, then, is the story of the birth he took after giving up the body of a deer.
Purport

Bharata Mahārāja was a great devotee, but he did not attain success in one life. In Bhagavad-gītā it is said that a devotee who does not fulfill his devotional duties in one life is given the chance to be born in a fully qualified brāhmaṇa family or a rich kṣatriya or vaiśya family. Śucīnāṁ śrīmatāṁ gehe ( Bg. 6.41 ). Bharata Mahārāja was the firstborn son of Mahārāja Ṛṣabha in a rich kṣatriya family, but due to his willful negligence of his spiritual duties and his excessive attachment to an insignificant deer, he was obliged to take birth as the son of a deer. However, due to his strong position as a devotee, he was gifted with the remembrance of his past life. Being repentant, he remained in a solitary forest and always thought of Kṛṣṇa. Then he was given the chance to take birth in a very good brāhmaṇa family.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
To a best of brāhmaṇas of the Aṅgira line, who was endowed with mind and sense control, austerity, study of the Vedas, renunciation, satisfaction, tolerance, humility, knowledge, lack of envy, and bliss on realization of ātmā, were born nine sons, endowed with learning, conduct, beauty and generous qualities which was similar to that of their father. In his younger wife he bore twins. They say that the great devotee Bharata, giving up the body of a deer, became the male child among the twins, and lived his final life as a brāhmaṇa. In the Ninth Chapter, Bharata is born in a brāhmaṇa family, acts like a dull person, does not desire to take instructions on gāyatrī, acts as a scarecrow and gets offered to Kālī.
Related values & verses
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BG 6.41
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Source: vedabase.io

Śrīmad-Bhāgavatam 5.9.3

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తత్రాపి స్వజనసఙ్గాచ్చ భృశముద్విజమానో భగవత: కర్మబన్ధవిధ్వంసనశ్రవణస్మరణగుణవివరణచరణారవిన్దయుగలం మనసా విదధదాత్మన: ప్రతిఘాతమాశఙ్కమానో భగవదనుగ్రహేణానుస్మృతస్వపూర్వజన్మావలిరాత్మానమున్మత్తజడాన్ధబధిరస్వరూపేణ దర్శయామాస లోకస్య ॥ ౩ ॥
tatrāpi svajana-saṅgāc ca bhṛśam udvijamāno bhagavataḥ karma-bandha-vidhvaṁsana-śravaṇa-smaraṇa-guṇa-vivaraṇa-caraṇāravinda-yugalaṁ manasā vidadhad ātmanaḥ pratighātam āśaṅkamāno bhagavad-anugraheṇānusmṛta-sva-pūrva-janmāvalir ātmānam unmatta-jaḍāndha-badhira-svarūpeṇa darśayām āsa lokasya.
[tatraapi svajana-sangaach cha bhrisham udvijamaano bhagavatah karma-bandha-vidhvamsana-shravana-smarana-guna-vivarana-charanaaravinda-yugalam manasaa vidadhad aatmanah pratighaatam aashankamaano bhagavad-anugrahenaanusmrita-sva-poorva-janmaavalir aatmaanam unmatta-jadaandha-badhira-svaroopena darshayaam aasa lokasya.]
Word-for-word
tatra api — in that brāhmaṇa birth also sva-jana-saṅgāt — from association with relatives and friends ca — and bhṛśam — greatly udvijamānaḥ — being always afraid that he would fall down again bhagavataḥ — of the Supreme Personality of Godhead karma-bandha — the bondage of the reactions of fruitive activities vidhvaṁsana — which vanquishes śravaṇa — hearing smaraṇa — remembering guṇa-vivaraṇa — hearing descriptions of the qualities of the Lord caraṇa-aravinda — lotus feet yugalam — the two manasā — with the mind vidadhat — always thinking of ātmanaḥ — of his soul pratighātam — obstruction on the path of devotional service āśaṅkamānaḥ — always fearing bhagavat-anugraheṇa — by the special mercy of the Supreme Personality of Godhead anusmṛta — remembered sva-pūrva — his own previous janma-āvaliḥ — string of births ātmānam — himself unmatta — mad jaḍa — dull andha — blind badhira — and deaf svarūpeṇa — with these features darśayām āsa — he exhibited lokasya — to people in general.
Blended reading (Sanskrit + English inline)
tatrāpi svajana-saṅgāc ca bhṛśam udvijamāno bhagavataḥ karma-bandha-vidhvaṁsana-śravaṇa-smaraṇa-guṇa-vivaraṇa-caraṇāravinda-yugalaṁ manasā vidadhad ātmanaḥ pratighātam āśaṅkamāno bhagavad-anugraheṇānusmṛta-sva-pūrva-janmāvalir ātmānam unmatta-jaḍāndha-badhira-svarūpeṇa darśayām āsa lokasya.
tatra api
in that brāhmaṇa birth also
sva-jana-saṅgāt
from association with relatives and friends
ca
and
bhṛśam
greatly
udvijamānaḥ
being always afraid that he would fall down again
bhagavataḥ
of the Supreme Personality of Godhead
karma-bandha
the bondage of the reactions of fruitive activities
vidhvaṁsana
which vanquishes
śravaṇa
hearing
smaraṇa
remembering
guṇa-vivaraṇa
hearing descriptions of the qualities of the Lord
caraṇa-aravinda
lotus feet
yugalam
the two
manasā
with the mind
vidadhat
always thinking of
ātmanaḥ
of his soul
pratighātam
obstruction on the path of devotional service
āśaṅkamānaḥ
always fearing
bhagavat-anugraheṇa
by the special mercy of the Supreme Personality of Godhead
anusmṛta
remembered
sva-pūrva
his own previous
janma-āvaliḥ
string of births
ātmānam
himself
unmatta
mad
jaḍa
dull
andha
blind
badhira
and deaf
svarūpeṇa
with these features
darśayām āsa
he exhibited
lokasya
to people in general.
Due to his being especially gifted with the Lord’s mercy, Bharata Mahārāja could remember the incidents of his past life. Although he received the body of a brāhmaṇa, he was still very much afraid of his relatives and friends who were not devotees. He was always very cautious of such association because he feared that he would again fall down. Consequently he manifested himself before the public eye as a madman — dull, blind and deaf — so that others would not try to talk to him. In this way he saved himself from bad association. Within he was always thinking of the lotus feet of the Lord and chanting the Lord’s glories, which save one from the bondage of fruitive action. In this way he saved himself from the onslaught of nondevotee associates.
Purport

Every living entity is bound by different activities due to association with the modes of nature. As stated in Bhagavad-gītā, kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni-janmasu: “This is due to his association with that material nature. Thus he meets with good and evil among various species.” ( Bg. 13.22 )

We get different types of bodies among 8,400,000 species according to our karma. Karmaṇā daiva-netreṇa: we work under the influence of material nature contaminated by the three modes, and thus we get a certain type of body according to superior order. This is called karma-bandha. To get out of this karma-bandha, one must engage himself in devotional service. Then one will not be affected by the modes of material nature.

māṁ ca yo ’vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān brahma-bhūyāya kalpate

“One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.” ( Bg. 14.26 ) To remain immune from the material qualities, one must engage himself in devotional service — śravaṇaṁ kīrtanaṁ viṣṇoḥ. That is the perfection of life. When Mahārāja Bharata took birth as a brāhmaṇa, he was not very interested in the duties of a brāhmaṇa, but within he remained a pure Vaiṣṇava, always thinking of the lotus feet of the Lord. As advised in Bhagavad-gītā: man-manā bhava mad-bhakto mad-yājī māṁ namaskuru. This is the only process by which one can be saved from the danger of repeated birth and death.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In that life, fearing the association of his family members, he always remembered the lotus feet of the Lord which destroy the bondage of karma by hearing about and remembering their qualities. Fearing obstructions to his progress and remembering his previous lives by the mercy of the Lord, he assumed the appearance of a dull-minded, blind and deaf mad man for the public. He especially (vi) held (dadhat) the lotus feet of the Lord whose remembrance and hearing destroy the bondage of karma. He showed the people (lokasya) that he was a madman.
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Śrīmad-Bhāgavatam 5.9.4

↗
తస్యాపి హ వా ఆత్మజస్య విప్ర: పుత్రస్‍నేహానుబద్ధమనా ఆసమావర్తనాత్సంస్కారాన్ యథోపదేశం విదధాన ఉపనీతస్య చ పున: శౌచాచమనాదీన్ కర్మనియమాననభిప్రేతానపి సమశిక్షయదనుశిష్టేన హి భావ్యం పితు: పుత్రేణేతి ॥ ౪ ॥
tasyāpi ha vā ātmajasya vipraḥ putra-snehānubaddha-manā āsamāvartanāt saṁskārān yathopadeśaṁ vidadhāna upanītasya ca punaḥ śaucācamanādīn karma-niyamān anabhipretān api samaśikṣayad anuśiṣṭena hi bhāvyaṁ pituḥ putreṇeti.
[tasyaapi ha vaa aatmajasya viprah putra-snehaanubaddha-manaa aasamaavartanaat samskaaraan yathopadesham vidadhaana upaneetasya cha punah shauchaachamanaadeen karma-niyamaan anabhipretaan api samashikshayad anushishtena hi bhaavyam pituh putreneti.]
Word-for-word
tasya — of him api ha vā — certainly ātma-jasya — of his son vipraḥ — the brāhmaṇa father of Jaḍa Bharata (mad, crazy Bharata) putra-sneha-anubaddha-manāḥ — who was obliged by affection for his son ā-sama-āvartanāt — until the end of the brahmacarya-āśrama saṁskārān — the purificatory processes yathā-upadeśam — as prescribed in the śāstras vidadhānaḥ — performing upanītasya — of one who has a sacred thread ca — also punaḥ — again śauca-ācamana-ādīn — practice of cleanliness, washing of the mouth, legs and hands, etc. karma-niyamān — the regulative principles of fruitive activities anabhipretān api — although not wanted by Jaḍa Bharata samaśikṣayat — taught anuśiṣṭena — taught to follow the regulative principles hi — indeed bhāvyam — should be pituḥ — from the father putreṇa — the son iti — thus.
Blended reading (Sanskrit + English inline)
tasyāpi ha vā ātmajasya vipraḥ putra-snehānubaddha-manā āsamāvartanāt saṁskārān yathopadeśaṁ vidadhāna upanītasya ca punaḥ śaucācamanādīn karma-niyamān anabhipretān api samaśikṣayad anuśiṣṭena hi bhāvyaṁ pituḥ putreṇeti.
tasya
of him
api ha vā
certainly
ātma-jasya
of his son
vipraḥ
the brāhmaṇa father of Jaḍa Bharata (mad, crazy Bharata)
putra-sneha-anubaddha-manāḥ
who was obliged by affection for his son
ā-sama-āvartanāt
until the end of the brahmacarya-āśrama
saṁskārān
the purificatory processes
yathā-upadeśam
as prescribed in the śāstras
vidadhānaḥ
performing
upanītasya
of one who has a sacred thread
ca
also
punaḥ
again
śauca-ācamana-ādīn
practice of cleanliness, washing of the mouth, legs and hands, etc.
karma-niyamān
the regulative principles of fruitive activities
anabhipretān api
although not wanted by Jaḍa Bharata
samaśikṣayat
taught
anuśiṣṭena
taught to follow the regulative principles
hi
indeed
bhāvyam
should be
pituḥ
from the father
putreṇa
the son
iti
thus.
The brāhmaṇa father’s mind was always filled with affection for his son, Jaḍa Bharata [Bharata Mahārāja]. Therefore he was always attached to Jaḍa Bharata. Because Jaḍa Bharata was unfit to enter the gṛhastha-āśrama, he simply executed the purificatory process up to the end of the brahmacarya-āśrama. Although Jaḍa Bharata was unwilling to accept his father’s instructions, the brāhmaṇa nonetheless instructed him in how to keep clean and how to wash, thinking that the son should be taught by the father.
Purport

Jaḍa Bharata was Bharata Mahārāja in the body of a brāhmaṇa, and he outwardly conducted himself as if he were dull, deaf, dumb and blind. Actually he was quite alert within. He knew perfectly well of the results of fruitive activity and the results of devotional service. In the body of a brāhmaṇa, Mahārāja Bharata was completely absorbed in devotional service within; therefore it was not at all necessary for him to execute the regulative principles of fruitive activity. As confirmed in Śrīmad-Bhāgavatam: svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam ( Bhāg. 1.2.13 ). One has to satisfy Hari, the Supreme Personality of Godhead. That is the perfection of the regulative principles of fruitive activity. Besides that, it is stated in Śrīmad-Bhāgavatam:

dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ notpādayed yadi ratiṁ śrama eva hi kevalam

“Duties [ dharma ] executed by men, regardless of occupation, are only so much useless labor if they do not provoke attraction for the message of the Supreme Lord.” ( Bhāg. 1.2.8 ) These karma-kāṇḍa activities are required as long as one has not developed Kṛṣṇa consciousness. If one is developed in Kṛṣṇa consciousness, there is no need to execute the prior regulative principles of karma-kāṇḍa. Śrīla Mādhavendra Purī said, “O regulative principles of karma-kāṇḍa, please excuse me. I cannot follow all these regulative principles, for I am fully engaged in devotional service.” He expressed the desire to sit somewhere beneath a tree and continue chanting the Hare Kṛṣṇa mahā-mantra. Consequently he did not execute all the regulative principles. Similarly, Haridāsa Ṭhākura was born in a Mohammedan family. From the very beginning of his life he was never trained in the karma-kāṇḍa system, but because he was always chanting the holy name of the Lord, Śrī Caitanya Mahāprabhu accepted him as nāmācārya, the authority in chanting the holy name. As Jaḍa Bharata, Bharata Mahārāja was always engaged in devotional service within his mind. Since he had executed the regulative principles continuously for three lives, he was not interested in continuing to execute them, although his brāhmaṇa father wanted him to do so.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The father, whose mind was bound by fatherly affection to his son, performed his saṁskāras for brahmacārī life up to graduation according to the scriptural rules, and, thinking that a son should do these things as taught by the father, taught him the rules for cleanliness such ācamana necessary for one who has received the sacred thread, though the son was unwilling. The son was not willing to perform these actions because he thought himself unqualified, since he was constantly realizing the form of the Lord. The son, learning from the father (pituḥ), should perform these acts.
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SB 1.2.13 SB 1.2.8
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Śrīmad-Bhāgavatam 5.9.5

↗
స చాపి తదు హ పితృసన్నిధావేవాసధ్రీచీనమివ స్మ కరోతి ఛన్దాంస్యధ్యాపయిష్యన్సహ వ్యాహృతిభి: సప్రణవశిరస్త్రిపదీం సావిత్రీం గ్రైష్మవాసన్తికాన్మాసానధీయానమప్యసమవేతరూపం గ్రాహయామాస ॥ ౫ ॥
sa cāpi tad u ha pitṛ-sannidhāv evāsadhrīcīnam iva sma karoti chandāṁsy adhyāpayiṣyan saha vyāhṛtibhiḥ sapraṇava-śiras tripadīṁ sāvitrīṁ graiṣma-vāsantikān māsān adhīyānam apy asamaveta-rūpaṁ grāhayām āsa.
[sa chaapi tad u ha pitri-sannidhaav evaasadhreecheenam iva sma karoti chandaamsy adhyaapayishyan saha vyaahritibhih sapranava-shiras tripadeem saavitreem graishma-vaasantikaan maasaan adheeyaanam apy asamaveta-roopam graahayaam aasa.]
Word-for-word
saḥ — he (Jaḍa Bharata) ca — also api — indeed tat u ha — that which was instructed by his father pitṛ-sannidhau — in the presence of his father eva — even asadhrīcīnam iva — not correct, as if he could not understand anything sma karoti — used to perform chandāṁsi adhyāpayiṣyan — desiring to teach him Vedic mantras during the months beginning with Śrāvaṇa or during the period of Cāturmāsya saha — along with vyāhṛtibhiḥ — the utterance of the names of the heavenly planets (bhūḥ, bhuvaḥ, svaḥ) sa-praṇava-śiraḥ — headed by oṁkāra tri-padīm — three-footed sāvitrīm — the Gāyatrī mantra graiṣma-vāsantikān — for four months, beginning with Caitra, on the fifteenth of May māsān — the months adhīyānam api — although fully studying asamaveta-rūpam — in an incomplete form grāhayām āsa — he made him learn.
Blended reading (Sanskrit + English inline)
sa cāpi tad u ha pitṛ-sannidhāv evāsadhrīcīnam iva sma karoti chandāṁsy adhyāpayiṣyan saha vyāhṛtibhiḥ sapraṇava-śiras tripadīṁ sāvitrīṁ graiṣma-vāsantikān māsān adhīyānam apy asamaveta-rūpaṁ grāhayām āsa.
saḥ
he (Jaḍa Bharata)
ca
also
api
indeed
tat u ha
that which was instructed by his father
pitṛ-sannidhau
in the presence of his father
eva
even
asadhrīcīnam iva
not correct, as if he could not understand anything
sma karoti
used to perform
chandāṁsi adhyāpayiṣyan
desiring to teach him Vedic mantras during the months beginning with Śrāvaṇa or during the period of Cāturmāsya
saha
along with
vyāhṛtibhiḥ
the utterance of the names of the heavenly planets (bhūḥ, bhuvaḥ, svaḥ)
sa-praṇava-śiraḥ
headed by oṁkāra
tri-padīm
three-footed
sāvitrīm
the Gāyatrī mantra
graiṣma-vāsantikān
for four months, beginning with Caitra, on the fifteenth of May
māsān
the months
adhīyānam api
although fully studying
asamaveta-rūpam
in an incomplete form
grāhayām āsa
he made him learn.
Jaḍa Bharata behaved before his father like a fool, despite his father’s adequately instructing him in Vedic knowledge. He behaved in that way so that his father would know that he was unfit for instruction and would abandon the attempt to instruct him further. He would behave in a completely opposite way. Although instructed to wash his hands after evacuating, he would wash them before. Nonetheless, his father wanted to give him Vedic instructions during the spring and summer. He tried to teach him the Gāyatrī mantra along with oṁkāra and vyāhṛti, but after four months his father still was not successful in instructing him.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Bharata performed the actions in reverse order in the presence of his father. Desiring to teach him the Vedas, he first attempted to teach him the gāyatrī mantra during the spring and summer months, but Bharata could learn the mantra only incompletely. Bharata, in order to make his father give up his enthusiasm for teaching him, performed all the actions in opposite order. He would perform ācamana and cleaning with earth before passing urine and stool rather than after. However this was actually correct for Bharata (iva). The father thought, “I will teach him the Vedas starting in Śravana month, after preparation. Now I will teach him the gāyatrī.” For four months starting with Caitra he taught him the three lines of the gāyātrī, but Bharata could not remember it completely. He taught him in an incomplete manner.
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Śrīmad-Bhāgavatam 5.9.6

↗
ఏవం స్వతనుజ ఆత్మన్యనురాగావేశితచిత్త: శౌచాధ్యయనవ్రతనియమగుర్వనలశుశ్రూషణాద్యౌపకుర్వాణకకర్మాణ్యనభియుక్తాన్యపి సమనుశిష్టేన భావ్యమిత్యసదాగ్రహ: పుత్రమనుశాస్య స్వయం తావద్ అనధిగతమనోరథ: కాలేనాప్రమత్తేన స్వయం గృహ ఏవ ప్రమత్త ఉపసంహృత: ॥ ౬ ॥
evaṁ sva-tanuja ātmany anurāgāveśita-cittaḥ śaucādhyayana-vrata-niyama-gurv-anala-śuśrūṣaṇādy-aupakurvāṇaka-karmāṇy anabhiyuktāny api samanuśiṣṭena bhāvyam ity asad-āgrahaḥ putram anuśāsya svayaṁ tāvad anadhigata-manorathaḥ kālenāpramattena svayaṁ gṛha eva pramatta upasaṁhṛtaḥ.
[evam sva-tanuja aatmany anuraagaaveshita-chittah shauchaadhyayana-vrata-niyama-gurv-anala-shushrooshanaady-aupakurvaanaka-karmaany anabhiyuktaany api samanushishtena bhaavyam ity asad-aagrahah putram anushaasya svayam taavad anadhigata-manorathah kaalenaapramattena svayam griha eva pramatta upasamhritah.]
Word-for-word
evam — thus sva — own tanu-je — in his son, Jaḍa Bharata ātmani — whom he considered to be himself anurāga-āveśita-cittaḥ — the brāhmaṇa who was absorbed in love for his son śauca — cleanliness adhyayana — study of Vedic literature vrata — accepting all the vows niyama — regulative principles guru — of the spiritual master anala — of the fire śuśrūṣaṇa-ādi — the service, etc. aupakurvāṇaka — of the brahmacarya-āśrama karmāṇi — all the activities anabhiyuktāni api — although not liked by his son samanuśiṣṭena — fully instructed bhāvyam — should be iti — thus asat-āgrahaḥ — having unsuitable obstinacy putram — his son anuśāsya — instructing svayam — himself tāvat — in that way anadhigata-manorathaḥ — not having fulfilled his desires kālena — by the influence of time apramattena — which is not forgetful svayam — he himself gṛhe — to his home eva — certainly pramattaḥ — being madly attached upasaṁhṛtaḥ — died.
Blended reading (Sanskrit + English inline)
evaṁ sva-tanuja ātmany anurāgāveśita-cittaḥ śaucādhyayana-vrata-niyama-gurv-anala-śuśrūṣaṇādy-aupakurvāṇaka-karmāṇy anabhiyuktāny api samanuśiṣṭena bhāvyam ity asad-āgrahaḥ putram anuśāsya svayaṁ tāvad anadhigata-manorathaḥ kālenāpramattena svayaṁ gṛha eva pramatta upasaṁhṛtaḥ.
evam
thus
sva
own
tanu-je
in his son, Jaḍa Bharata
ātmani
whom he considered to be himself
anurāga-āveśita-cittaḥ
the brāhmaṇa who was absorbed in love for his son
śauca
cleanliness
adhyayana
study of Vedic literature
vrata
accepting all the vows
niyama
regulative principles
guru
of the spiritual master
anala
of the fire
śuśrūṣaṇa-ādi
the service, etc.
aupakurvāṇaka
of the brahmacarya-āśrama
karmāṇi
all the activities
anabhiyuktāni api
although not liked by his son
samanuśiṣṭena
fully instructed
bhāvyam
should be
iti
thus
asat-āgrahaḥ
having unsuitable obstinacy
putram
his son
anuśāsya
instructing
svayam
himself
tāvat
in that way
anadhigata-manorathaḥ
not having fulfilled his desires
kālena
by the influence of time
apramattena
which is not forgetful
svayam
he himself
gṛhe
to his home
eva
certainly
pramattaḥ
being madly attached
upasaṁhṛtaḥ
died.
The brāhmaṇa father of Jaḍa Bharata considered his son his heart and soul, and therefore he was very much attached to him. He thought it wise to educate his son properly, and being absorbed in this unsuccessful endeavor, he tried to teach his son the rules and regulations of brahmacarya — including the execution of the Vedic vows, cleanliness, study of the Vedas, the regulative methods, service to the spiritual master and the method of offering a fire sacrifice. He tried his best to teach his son in this way, but all his endeavors failed. In his heart he hoped that his son would be a learned scholar, but all his attempts were unsuccessful. Like everyone, this brāhmaṇa was attached to his home, and he had forgotten that someday he would die. Death, however, was not forgetful. At the proper time, death appeared and took him away.
Purport

Those too attached to family life, who forget that death comes in the future to take them away, become attached and unable to finish their duty as human beings. The duty of human life is to solve all the problems of life, but instead people remain attached to family affairs and duties. Although they forget death, death will not forget them. Suddenly they will be kicked off the platform of a peaceful family life. One may forget that he has to die, but death never forgets. Death comes always at the right time. The brāhmaṇa father of Jaḍa Bharata wanted to teach his son the process of brahmacarya, but he was unsuccessful due to his son’s unwillingness to undergo the process of Vedic advancement. Jaḍa Bharata was simply concerned with returning home, back to Godhead, by executing devotional service through śravaṇaṁ kīrtanaṁ viṣṇoḥ. He did not care for the Vedic instructions of his father. When one is fully interested in the service of the Lord, he does not need to follow all the regulative principles enunciated in the Vedas. Of course, for an ordinary man, the Vedic principles are imperative. No one can avoid them. But when one has attained the perfection of devotional service, it is not very important to follow the Vedic principles. Lord Kṛṣṇa advised Arjuna to ascend to the platform of nistraiguṇya, the transcendental position above the Vedic principles.

traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna nirdvandvo nitya-sattva-stho niryoga-kṣema ātmavān

“The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.” ( Bg. 2.45 )

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Being very attached to his son, thinking that the son should be taught by the father, though his desire was useless, he taught his son the brahmacārī activities of cleanliness, study, vows, following rules, accepting guru, sacrifice and service, though Bharata was not willing. Without fulfilling his desire, he died in his house by the influence of vigilant time. The father had more attachment for his son than for his own life. He instructed his son who did not respect these things. The cause for his enthusiasm to teach him was explained previously. That is again stated: the son should be taught by the father. Upasaṁhṛtaḥ means he died.
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Śrīmad-Bhāgavatam 5.9.7

↗
అథ యవీయసీ ద్విజసతీ స్వగర్భజాతం మిథునం సపత్‍న్యా ఉపన్యస్య స్వయమనుసంస్థయా పతిలోకమగాత్ ॥ ౭ ॥
atha yavīyasī dvija-satī sva-garbha-jātaṁ mithunaṁ sapatnyā upanyasya svayam anusaṁsthayā patilokam agāt.
[atha yaveeyasee dvija-satee sva-garbha-jaatam mithunam sapatnyaa upanyasya svayam anusamsthayaa patilokam agaat.]
Word-for-word
atha — thereafter yavīyasī — the youngest dvija-satī — wife of the brāhmaṇa sva-garbha-jātam — born of her womb mithunam — the twins sapatnyai — unto the co-wife upanyasya — entrusting svayam — personally anusaṁsthayā — by following her husband pati-lokam — the planet named Patiloka agāt — went to.
Blended reading (Sanskrit + English inline)
atha yavīyasī dvija-satī sva-garbha-jātaṁ mithunaṁ sapatnyā upanyasya svayam anusaṁsthayā patilokam agāt.
atha
thereafter
yavīyasī
the youngest
dvija-satī
wife of the brāhmaṇa
sva-garbha-jātam
born of her womb
mithunam
the twins
sapatnyai
unto the co-wife
upanyasya
entrusting
svayam
personally
anusaṁsthayā
by following her husband
pati-lokam
the planet named Patiloka
agāt
went to.
Thereafter, the brāhmaṇa’s younger wife, after entrusting her twin children — the boy and girl — to the elder wife, departed for Patiloka, voluntarily dying with her husband.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereafter, the brāhmaṇa's younger wife, after entrusting her twin children—the boy and girl—to the elder wife, departed for Patiloka, following her husband. Another version has sapatnyām. Anusaṁsthayā (with a locative meaning) means “following him to death.”
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Śrīmad-Bhāgavatam 5.9.8

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పితర్యుపరతే భ్రాతర ఏనమతత్ప్రభావవిదస్త్రయ్యాం విద్యాయామేవ పర్యవసితమతయో న పరవిద్యాయాం జడమతిరితి భ్రాతురనుశాసననిర్బన్ధాన్న్యవృత్సన్త ॥ ౮ ॥
pitary uparate bhrātara enam atat-prabhāva-vidas trayyāṁ vidyāyām eva paryavasita-matayo na para-vidyāyāṁ jaḍa-matir iti bhrātur anuśāsana-nirbandhān nyavṛtsanta.
[pitary uparate bhraatara enam atat-prabhaava-vidas trayyaam vidyaayaam eva paryavasita-matayo na para-vidyaayaam jada-matir iti bhraatur anushaasana-nirbandhaan nyavritsanta.]
Word-for-word
pitari uparate — after the death of the father bhrātaraḥ — the stepbrothers enam — unto this Bharata (Jaḍa Bharata) a-tat-prabhāva-vidaḥ — without understanding his exalted position trayyām — of the three Vedas vidyāyām — in the matter of material ritualistic knowledge eva — indeed paryavasita — settled matayaḥ — whose minds na — not para-vidyāyām — in the transcendental knowledge of spiritual life (devotional service) jaḍa-matiḥ — most dull intelligence iti — thus bhrātuḥ — their brother (Jaḍa Bharata) anuśāsana-nirbandhāt — from the endeavor to teach nyavṛtsanta — stopped.
Blended reading (Sanskrit + English inline)
pitary uparate bhrātara enam atat-prabhāva-vidas trayyāṁ vidyāyām eva paryavasita-matayo na para-vidyāyāṁ jaḍa-matir iti bhrātur anuśāsana-nirbandhān nyavṛtsanta.
pitari uparate
after the death of the father
bhrātaraḥ
the stepbrothers
enam
unto this Bharata (Jaḍa Bharata)
a-tat-prabhāva-vidaḥ
without understanding his exalted position
trayyām
of the three Vedas
vidyāyām
in the matter of material ritualistic knowledge
eva
indeed
paryavasita
settled
matayaḥ
whose minds
na
not
para-vidyāyām
in the transcendental knowledge of spiritual life (devotional service)
jaḍa-matiḥ
most dull intelligence
iti
thus
bhrātuḥ
their brother (Jaḍa Bharata)
anuśāsana-nirbandhāt
from the endeavor to teach
nyavṛtsanta
stopped.
After the father died, the nine stepbrothers of Jaḍa Bharata, who considered Jaḍa Bharata dull and brainless, abandoned the father’s attempt to give Jaḍa Bharata a complete education. The stepbrothers of Jaḍa Bharata were learned in the three Vedas — the Ṛg Veda, Sāma Veda and Yajur Veda — which very much encourage fruitive activity. The nine brothers were not at all spiritually enlightened in devotional service to the Lord. Consequently they could not understand the highly exalted position of Jaḍa Bharata.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After the death of their father, the nine brothers, not understanding the position of Bharata, and being knowledgeable of the three Vedas but not knowing the highest truth, gave up trying to teach Bharata, thinking that he was dull-witted. When the father who desired to teach him died, they desired to stop teaching him. Or nyavṛtsanta can be an aorist form: they gave up trying to teach him. They were not as determined to teach him as their father was. He was free of bodily identification of the dualities of happiness and distressed caused by respect or disrespect.
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Śrīmad-Bhāgavatam 5.9.9-10

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స చ ప్రాకృతైర్ద్విపదపశుభిరున్మత్తజడబధిరమూకేత్యభిభాష్యమాణో యదా తదనురూపాణి ప్రభాషతే కర్మాణి చ కార్యమాణ: పరేచ్ఛయా కరోతి విష్టితో వేతనతో వా యాచ్ఞయా యద‍ృచ్ఛయా వోపసాదితమల్పం బహు మృష్టం కదన్నం వాభ్యవహరతి పరం నేన్ద్రియప్రీతినిమిత్తమ్ । నిత్యనివృత్తనిమిత్తస్వసిద్ధవిశుద్ధానుభవానన్దస్వాత్మలాభాధిగమ: సుఖదు:ఖయోర్ద్వన్ద్వనిమిత్తయోరసమ్భావితదేహాభిమాన: ॥ ౯ ॥ శీతోష్ణవాతవర్షేషు వృష ఇవానావృతాఙ్గ: పీన: సంహననాఙ్గ: స్థణ్డిలసంవేశనానున్మర్దనామజ్జనరజసా మహామణిరివానభివ్యక్తబ్రహ్మవర్చస: కుపటావృతకటిరుపవీతేనోరుమషిణా ద్విజాతిరితి బ్రహ్మబన్ధురితి సంజ్ఞయాతజ్జ్ఞజనావమతో విచచార ॥ ౧౦ ॥
sa ca prākṛtair dvipada-paśubhir unmatta-jaḍa-badhira-mūkety abhibhāṣyamāṇo yadā tad-anurūpāṇi prabhāṣate karmāṇi ca kāryamāṇaḥ parecchayā karoti viṣṭito vetanato vā yācṣayā yadṛcchayā vopasāditam alpaṁ bahu mṛṣṭaṁ kadannaṁ vābhyavaharati paraṁ nendriya-prīti-nimittam. nitya-nivṛtta-nimitta-sva-siddha-viśuddhānubhavānanda-svātma-lābhādhigamaḥ sukha-duḥkhayor dvandva-nimittayor asambhāvita-dehābhimānaḥ. śītoṣṇa-vāta-varṣeṣu vṛṣa ivānāvṛtāṅgaḥ pīnaḥ saṁhananāṅgaḥ sthaṇḍila-saṁveśanānunmardanāmajjana-rajasā mahāmaṇir ivānabhivyakta-brahma-varcasaḥ kupaṭāvṛta-kaṭir upavītenoru-maṣiṇā dvijātir iti brahma-bandhur iti saṁjṣayātaj-jṣajanāvamato vicacāra.
[sa cha praakritair dvipada-pashubhir unmatta-jada-badhira-mookety abhibhaashyamaano yadaa tad-anuroopaani prabhaashate karmaani cha kaaryamaanah parechchayaa karoti vishtito vetanato vaa yaachshayaa yadrichchayaa vopasaaditam alpam bahu mrishtam kadannam vaabhyavaharati param nendriya-preeti-nimittam. nitya-nivritta-nimitta-sva-siddha-vishuddhaanubhavaananda-svaatma-laabhaadhigamah sukha-duhkhayor dvandva-nimittayor asambhaavita-dehaabhimaanah. sheetoshna-vaata-varsheshu vrisha ivaanaavritaangah peenah samhananaangah sthandila-samveshanaanunmardanaamajjana-rajasaa mahaamanir ivaanabhivyakta-brahma-varchasah kupataavrita-katir upaveetenoru-mashinaa dvijaatir iti brahma-bandhur iti samjshayaataj-jshajanaavamato vichachaara.]
Word-for-word
saḥ ca — he also prākṛtaiḥ — by common persons who have no access to spiritual knowledge dvi-pada-paśubhiḥ — who are nothing but animals with two legs unmatta — mad jaḍa — dull badhira — deaf mūka — dumb iti — thus abhibhāṣyamāṇaḥ — being addressed yadā — when tat-anurūpāṇi — words suitable to reply to theirs prabhāṣate — he used to speak karmāṇi — activities ca — also kāryamāṇaḥ — being caused to execute para-icchayā — by the order of others karoti — he used to act viṣṭitaḥ — by force vetanataḥ — or by some wages vā — either yācṣayā — by begging yadṛcchayā — by its own accord vā — or upasāditam — gotten alpam — a very small quantity bahu — a large quantity mṛṣṭam — very palatable kat-annam — stale, tasteless foods vā — or abhyavaharati — he used to eat param — only na — not indriya-prīti-nimittam — for the satisfaction of the senses nitya — eternally nivṛtta — stopped nimitta — fruitive activity sva-siddha — by self-accomplished viśuddha — transcendental anubhava-ānanda — blissful perception sva-ātma-lābha-adhigamaḥ — who has achieved knowledge of the self sukha-duḥkhayoḥ — in happiness and distress dvandva-nimittayoḥ — in the causes of duality asambhāvita-deha-abhimānaḥ — not identified with the body śīta — in the winter uṣṇa — in the summer vāta — in the wind varṣeṣu — in the rainfall vṛṣaḥ — a bull iva — like anāvṛta-aṅgaḥ — uncovered body pīnaḥ — very strong saṁhanana-aṅgaḥ — whose limbs were firm sthaṇḍila-saṁveśana — from lying down on the ground anunmardana — without any massage amajjana — without bathing rajasā — by dirt mahā-maṇiḥ — highly valuable gem iva — like anabhivyakta — unmanifested brahma-varcasaḥ — spiritual splendor ku-paṭa-āvṛta — covered by a dirty cloth kaṭiḥ — whose loins upavītena — with a sacred thread uru-maṣiṇā — which was highly blackish due to dirt dvi-jātiḥ — born in a brāhmaṇa family iti — thus (saying out of contempt) brahma-bandhuḥ — a friend of a brāhmaṇa iti — thus saṁjṣayā — by such names a-tat-jṣa-jana — by persons not knowing his real position avamataḥ — being disrespected vicacāra — he wandered.
Blended reading (Sanskrit + English inline)
sa ca prākṛtair dvipada-paśubhir unmatta-jaḍa-badhira-mūkety abhibhāṣyamāṇo yadā tad-anurūpāṇi prabhāṣate karmāṇi ca kāryamāṇaḥ parecchayā karoti viṣṭito vetanato vā yācṣayā yadṛcchayā vopasāditam alpaṁ bahu mṛṣṭaṁ kadannaṁ vābhyavaharati paraṁ nendriya-prīti-nimittam. nitya-nivṛtta-nimitta-sva-siddha-viśuddhānubhavānanda-svātma-lābhādhigamaḥ sukha-duḥkhayor dvandva-nimittayor asambhāvita-dehābhimānaḥ. śītoṣṇa-vāta-varṣeṣu vṛṣa ivānāvṛtāṅgaḥ pīnaḥ saṁhananāṅgaḥ sthaṇḍila-saṁveśanānunmardanāmajjana-rajasā mahāmaṇir ivānabhivyakta-brahma-varcasaḥ kupaṭāvṛta-kaṭir upavītenoru-maṣiṇā dvijātir iti brahma-bandhur iti saṁjṣayātaj-jṣajanāvamato vicacāra.
saḥ ca
he also
prākṛtaiḥ
by common persons who have no access to spiritual knowledge
dvi-pada-paśubhiḥ
who are nothing but animals with two legs
unmatta
mad
jaḍa
dull
badhira
deaf
mūka
dumb
iti
thus
abhibhāṣyamāṇaḥ
being addressed
yadā
when
tat-anurūpāṇi
words suitable to reply to theirs
prabhāṣate
he used to speak
karmāṇi
activities
ca
also
kāryamāṇaḥ
being caused to execute
para-icchayā
by the order of others
karoti
he used to act
viṣṭitaḥ
by force
vetanataḥ
or by some wages
vā
either
yācṣayā
by begging
yadṛcchayā
by its own accord
vā
or
upasāditam
gotten
alpam
a very small quantity
bahu
a large quantity
mṛṣṭam
very palatable
kat-annam
stale, tasteless foods
vā
or
abhyavaharati
he used to eat
param
only
na
not
indriya-prīti-nimittam
for the satisfaction of the senses
nitya
eternally
nivṛtta
stopped
nimitta
fruitive activity
sva-siddha
by self-accomplished
viśuddha
transcendental
anubhava-ānanda
blissful perception
sva-ātma-lābha-adhigamaḥ
who has achieved knowledge of the self
sukha-duḥkhayoḥ
in happiness and distress
dvandva-nimittayoḥ
in the causes of duality
asambhāvita-deha-abhimānaḥ
not identified with the body
śīta
in the winter
uṣṇa
in the summer
vāta
in the wind
varṣeṣu
in the rainfall
vṛṣaḥ
a bull
iva
like
anāvṛta-aṅgaḥ
uncovered body
pīnaḥ
very strong
saṁhanana-aṅgaḥ
whose limbs were firm
sthaṇḍila-saṁveśana
from lying down on the ground
anunmardana
without any massage
amajjana
without bathing
rajasā
by dirt
mahā-maṇiḥ
highly valuable gem
iva
like
anabhivyakta
unmanifested
brahma-varcasaḥ
spiritual splendor
ku-paṭa-āvṛta
covered by a dirty cloth
kaṭiḥ
whose loins
upavītena
with a sacred thread
uru-maṣiṇā
which was highly blackish due to dirt
dvi-jātiḥ
born in a brāhmaṇa family
iti
thus (saying out of contempt)
brahma-bandhuḥ
a friend of a brāhmaṇa
iti
thus
saṁjṣayā
by such names
a-tat-jṣa-jana
by persons not knowing his real position
avamataḥ
being disrespected
vicacāra
he wandered.
Degraded men are actually no better than animals. The only difference is that animals have four legs and such men have only two. These two-legged, animalistic men used to call Jaḍa Bharata mad, dull, deaf and dumb. They mistreated him, and Jaḍa Bharata behaved for them like a madman who was deaf, blind or dull. He did not protest or try to convince them that he was not so. If others wanted him to do something, he acted according to their desires. Whatever food he could acquire by begging or by wages, and whatever came of its own accord — be it a small quantity, palatable, stale or tasteless — he would accept and eat. He never ate anything for sense gratification because he was already liberated from the bodily conception, which induces one to accept palatable or unpalatable food. He was full in the transcendental consciousness of devotional service, and therefore he was unaffected by the dualities arising from the bodily conception. Actually his body was as strong as a bull’s, and his limbs were very muscular. He didn’t care for winter or summer, wind or rain, and he never covered his body at any time. He lay on the ground, and never smeared oil on his body or took a bath. Because his body was dirty, his spiritual effulgence and knowledge were covered, just as the splendor of a valuable gem is covered by dirt. He only wore a dirty loincloth and his sacred thread, which was blackish. Understanding that he was born in a brāhmaṇa family, people would call him a brahma-bandhu and other names. Being thus insulted and neglected by materialistic people, he wandered here and there.
Purport

Śrīla Narottama dāsa Ṭhākura has sung: deha-smṛti nāhi yāra, saṁsāra-bandhana kāhāṅ tāra. One who has no desire to maintain the body or who is not anxious to keep the body in order and who is satisfied in any condition must be either mad or liberated. Actually Bharata Mahārāja in his birth as Jaḍa Bharata was completely liberated from material dualities. He was a paramahaṁsa and therefore did not care for bodily comfort.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When ordinary people, two-legged animals, addressed him as mad, dull, deaf and dumb, he replied suitably. When engaged in work, he worked as others desired either as a slave or for wages. He would eat stale food or excellent food, a little or a lot, by begging or by whatever came of its own accord, not for the satisfaction of his senses. He had realization of Kṛṣṇa with visible, pure, natural bliss and had destroyed all his karmas in his previous birth. Strong as bull, he did not cover his broad, strong limbs in the cold, heat, wind or rain. Like a great jewel, his effulgence from realization was covered by dust from not bathing or applying oil, and from sleeping on the earth. His hips were covered with an old cloth and his sacred thread was soiled. He wandered about, and was called a fallen brāhmaṇa by ignorant people He was sometimes engaged by force, without wages (viṣṭitaḥ). He was at all times not under the influence of karmas, which had been destroyed in his previous birth. He had gained realization of Kṛṣṇa (svātma), with natural, pure, visible bliss. He was free of identifying his body with happiness and distress caused by dualities of respect or disrespect. Because of this he did not eat for the pleasure of his senses. His limbs were uncovered, and very strong. He slept on the earth. He did not rub oil on his body, or take bath. Thus his effulgence arising from his realization was covered by dust. His sacred thread was soiled (urumasinā).
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Śrīmad-Bhāgavatam 5.9.11

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యదా తు పరత ఆహారం కర్మవేతనత ఈహమాన: స్వభ్రాతృభిరపి కేదారకర్మణి నిరూపితస్తదపి కరోతి కిన్తు న సమం విషమం న్యూనమధికమితి వేద కణపిణ్యాకఫలీకరణకుల్మాషస్థాలీపురీషాదీన్యప్యమృతవదభ్యవహరతి ॥ ౧౧ ॥
yadā tu parata āhāraṁ karma-vetanata īhamānaḥ sva-bhrātṛbhir api kedāra-karmaṇi nirūpitas tad api karoti kintu na samaṁ viṣamaṁ nyūnam adhikam iti veda kaṇa-piṇyāka-phalī-karaṇa-kulmāṣa-sthālīpurīṣādīny apy amṛtavad abhyavaharati.
[yadaa tu parata aahaaram karma-vetanata eehamaanah sva-bhraatribhir api kedaara-karmani niroopitas tad api karoti kintu na samam vishamam nyoonam adhikam iti veda kana-pinyaaka-phalee-karana-kulmaasha-sthaaleepureeshaadeeny apy amritavad abhyavaharati.]
Word-for-word
yadā — when tu — but parataḥ — from others āhāram — food karma-vetanataḥ — in exchange for wages from working īhamānaḥ — looking for sva-bhrātṛbhiḥ api — even by his own stepbrothers kedāra-karmaṇi — in working in the field and adjusting the agricultural work nirūpitaḥ — engaged tat api — at that time also karoti — he used to do kintu — but na — not samam — level viṣamam — uneven nyūnam — deficient adhikam — more raised iti — thus veda — he knew kaṇa — broken rice piṇyāka — oil cakes phalī-karaṇa — the chaff of rice kulmāṣa — worm-eaten grains sthālī-purīṣa-ādīni — burned rice stuck to the pot and so on api — even amṛta-vat — like nectar abhyavaharati — used to eat.
Blended reading (Sanskrit + English inline)
yadā tu parata āhāraṁ karma-vetanata īhamānaḥ sva-bhrātṛbhir api kedāra-karmaṇi nirūpitas tad api karoti kintu na samaṁ viṣamaṁ nyūnam adhikam iti veda kaṇa-piṇyāka-phalī-karaṇa-kulmāṣa-sthālīpurīṣādīny apy amṛtavad abhyavaharati.
yadā
when
tu
but
parataḥ
from others
āhāram
food
karma-vetanataḥ
in exchange for wages from working
īhamānaḥ
looking for
sva-bhrātṛbhiḥ api
even by his own stepbrothers
kedāra-karmaṇi
in working in the field and adjusting the agricultural work
nirūpitaḥ
engaged
tat api
at that time also
karoti
he used to do
kintu
but
na
not
samam
level
viṣamam
uneven
nyūnam
deficient
adhikam
more raised
iti
thus
veda
he knew
kaṇa
broken rice
piṇyāka
oil cakes
phalī-karaṇa
the chaff of rice
kulmāṣa
worm-eaten grains
sthālī-purīṣa-ādīni
burned rice stuck to the pot and so on
api
even
amṛta-vat
like nectar
abhyavaharati
used to eat.
Jaḍa Bharata used to work only for food. His stepbrothers took advantage of this and engaged him in agricultural field work in exchange for some food, but actually he did not know how to work very well in the field. He did not know where to spread dirt or where to make the ground level or uneven. His brothers used to give him broken rice, oil cakes, the chaff of rice, worm-eaten grains and burned grains that had stuck to the pot, but he gladly accepted all this as if it were nectar. He did not hold any grudges and ate all this very gladly.
Purport

The platform of paramahaṁsa is described in Bhagavad-gītā (2.15) : sama-duḥkha-sukhaṁ dhīraṁ so ’mṛtatvāya kalpate. When one is callous to all duality, the happiness and distress of this material world, one is fit for amṛtatva, eternal life. Bharata Mahārāja was determined to finish his business in this material world, and he did not at all care for the world of duality. He was complete in Kṛṣṇa consciousness and was oblivious to good and evil, happiness and distress. As stated in Caitanya-caritāmṛta ( Cc. Antya 4.176):

‘dvaite’ bhadrābhadra-jṣāna, saba-‘manodharma’ ‘ei bhāla, ei manda’ — saba ‘bhrama’

“In the material world, conceptions of good and bad are all mental speculations. Therefore, saying, ‘This is good and this is bad,’ is all a mistake.” One has to understand that in the material world of duality, to think that this is good or that this is bad is simply a mental concoction. However, one should not imitate this consciousness; one should actually be situated on the spiritual platform of neutrality.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Wanting food from taking wages for work from others, and thus engaged by his brothers in farm work, he did the work, but did not recognize level or uneven soil, less or more. He ate grains of rice, oil cakes, chaff, wormy beans, and rice burned at the bottom of the pots as if it were nectar. When he wanted food from wages, then his brothers engaged him. They thought, “If we engage others all day in work and give only food, we can engage him in the same way without getting a bad name.” They engaged him in wallowing in the mud. He did not understand that by scattering the dirt, the field would become level, and that by digging it up, the field would become uneven. Piṇyāka is the remainder after a machine takes oil from the sesame seed. Phalī-karaṇa is chaff. Kulmāṣa is bean eaten by worms. Sthālīpūrīṣa is the burnt remnants on the pots. This type of food was given by his brothers.
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Śrīmad-Bhāgavatam 5.9.12

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అథ కదాచిత్కశ్చిద్ వృషలపతిర్భద్రకాల్యై పురుషపశుమాలభతాపత్యకామ: ॥ ౧౨ ॥
atha kadācit kaścid vṛṣala-patir bhadra-kālyai puruṣa-paśum ālabhatāpatya-kāmaḥ.
[atha kadaachit kashchid vrishala-patir bhadra-kaalyai purusha-pashum aalabhataapatya-kaamah.]
Word-for-word
atha — thereafter kadācit — at some time kaścit — some vṛṣala-patiḥ — the leader of śūdras engaged in plundering the property of others bhadra-kālyai — unto the goddess known as Bhadra Kālī puruṣa-paśum — an animal in the shape of a man ālabhata — started to sacrifice apatya-kāmaḥ — desiring a son.
Blended reading (Sanskrit + English inline)
atha kadācit kaścid vṛṣala-patir bhadra-kālyai puruṣa-paśum ālabhatāpatya-kāmaḥ.
atha
thereafter
kadācit
at some time
kaścit
some
vṛṣala-patiḥ
the leader of śūdras engaged in plundering the property of others
bhadra-kālyai
unto the goddess known as Bhadra Kālī
puruṣa-paśum
an animal in the shape of a man
ālabhata
started to sacrifice
apatya-kāmaḥ
desiring a son.
At this time, being desirous of obtaining a son, a leader of dacoits who came from a śūdra family wanted to worship the goddess Bhadra Kālī by offering her in sacrifice a dull man, who is considered no better than an animal.
Purport

Low-class men such as śūdras worship demigods like Goddess Kālī, or Bhadra Kālī, for the fulfillment of material desires. To this end, they sometimes kill a human being before the deity. They generally choose a person who is not very intelligent — in other words, an animal in the shape of a man.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
At one time, the leader of the thieves, desiring a son, started a sacrifice with a human being as an offering to Bhadra Kālī. Vṛṣala-patiḥ means a leader of śūdras or thieves. Alābata means that he began to sacrifice.
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Śrīmad-Bhāgavatam 5.9.13

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తస్య హ దైవముక్తస్య పశో: పదవీం తదనుచరా: పరిధావన్తో నిశి నిశీథసమయే తమసాఽఽవృతాయామనధిగతపశవ ఆకస్మికేన విధినా కేదారాన్ వీరాసనేన మృగవరాహాదిభ్య: సంరక్షమాణమఙ్గిర:ప్రవరసుతమపశ్యన్ ॥ ౧౩ ॥
tasya ha daiva-muktasya paśoḥ padavīṁ tad-anucarāḥ paridhāvanto niśi niśītha-samaye tamasāvṛtāyām anadhigata-paśava ākasmikena vidhinā kedārān vīrāsanena mṛga-varāhādibhyaḥ saṁrakṣamāṇam aṅgiraḥ-pravara-sutam apaśyan.
[tasya ha daiva-muktasya pashoh padaveem tad-anucharaah paridhaavanto nishi nisheetha-samaye tamasaavritaayaam anadhigata-pashava aakasmikena vidhinaa kedaaraan veeraasanena mriga-varaahaadibhyah samrakshamaanam angirah-pravara-sutam apashyan.]
Word-for-word
tasya — of the leader of the dacoits ha — certainly daiva-muktasya — by chance having escaped paśoḥ — of the human animal padavīm — the path tat-anucarāḥ — his followers or assistants paridhāvantaḥ — searching here and there to find niśi — at night niśītha-samaye — at midnight tamasā āvṛtāyām — being covered by darkness anadhigata-paśavaḥ — not catching the man-animal ākasmikena vidhinā — by the unexpected law of providence kedārān — the fields vīra-āsanena — by a seat on a raised place mṛga-varāha-ādibhyaḥ — from the deer, wild pigs and so on saṁrakṣamāṇam — protecting aṅgiraḥ-pravara-sutam — the son of the brāhmaṇa descending from the Āṅgirā family apaśyan — they found.
Blended reading (Sanskrit + English inline)
tasya ha daiva-muktasya paśoḥ padavīṁ tad-anucarāḥ paridhāvanto niśi niśītha-samaye tamasāvṛtāyām anadhigata-paśava ākasmikena vidhinā kedārān vīrāsanena mṛga-varāhādibhyaḥ saṁrakṣamāṇam aṅgiraḥ-pravara-sutam apaśyan.
tasya
of the leader of the dacoits
ha
certainly
daiva-muktasya
by chance having escaped
paśoḥ
of the human animal
padavīm
the path
tat-anucarāḥ
his followers or assistants
paridhāvantaḥ
searching here and there to find
niśi
at night
niśītha-samaye
at midnight
tamasā āvṛtāyām
being covered by darkness
anadhigata-paśavaḥ
not catching the man-animal
ākasmikena vidhinā
by the unexpected law of providence
kedārān
the fields
vīra-āsanena
by a seat on a raised place
mṛga-varāha-ādibhyaḥ
from the deer, wild pigs and so on
saṁrakṣamāṇam
protecting
aṅgiraḥ-pravara-sutam
the son of the brāhmaṇa descending from the Āṅgirā family
apaśyan
they found.
The leader of the dacoits captured a man-animal for sacrifice, but he escaped, and the leader ordered his followers to find him. They ran in different directions but could not find him. Wandering here and there in the middle of the night, covered by dense darkness, they came to a paddy field where they saw the exalted son of the Āṅgirā family [Jaḍa Bharata], who was sitting in an elevated place guarding the field against the attacks of deer and wild pigs.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The sacrificial human of the leader of the thieves had escaped by chance and his followers were pursuing his path in the night. Not catching him, at midnight, covered by darkness, they suddenly saw the son of the Aṅgira brāhmaṇa, who was protecting the fields from wild boars and deer, seated on a raised platform. The sacrificial human had by chance escaped. Bharata was seated on a platform in the field (vīrāsanena).
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Śrīmad-Bhāgavatam 5.9.14

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అథ త ఏనమనవద్యలక్షణమవమృశ్య భర్తృకర్మనిష్పత్తిం మన్యమానా బద్ధ్వా రశనయా చణ్డికాగృహముపనిన్యుర్ముదా వికసితవదనా: ॥ ౧౪ ॥
atha ta enam anavadya-lakṣaṇam avamṛśya bhartṛ-karma-niṣpattiṁ manyamānā baddhvā raśanayā caṇḍikā-gṛham upaninyur mudā vikasita-vadanāḥ.
[atha ta enam anavadya-lakshanam avamrishya bhartri-karma-nishpattim manyamaanaa baddhvaa rashanayaa chandikaa-griham upaninyur mudaa vikasita-vadanaah.]
Word-for-word
atha — thereafter te — they (the servants of the leader of the dacoits) enam — this (Jaḍa Bharata) anavadya-lakṣaṇam — as bearing the characteristics of a dull animal because of a fat body like a bull’s and because of being deaf and dumb avamṛśya — recognizing bhartṛ-karma-niṣpattim — the accomplishment of their master’s work manyamānāḥ — understanding baddhvā — binding tightly raśanayā — with ropes caṇḍikā-gṛham — to the temple of Goddess Kālī upaninyuḥ — brought mudā — with great happiness vikasita-vadanāḥ — with bright faces.
Blended reading (Sanskrit + English inline)
atha ta enam anavadya-lakṣaṇam avamṛśya bhartṛ-karma-niṣpattiṁ manyamānā baddhvā raśanayā caṇḍikā-gṛham upaninyur mudā vikasita-vadanāḥ.
atha
thereafter
te
they (the servants of the leader of the dacoits)
enam
this (Jaḍa Bharata)
anavadya-lakṣaṇam
as bearing the characteristics of a dull animal because of a fat body like a bull’s and because of being deaf and dumb
avamṛśya
recognizing
bhartṛ-karma-niṣpattim
the accomplishment of their master’s work
manyamānāḥ
understanding
baddhvā
binding tightly
raśanayā
with ropes
caṇḍikā-gṛham
to the temple of Goddess Kālī
upaninyuḥ
brought
mudā
with great happiness
vikasita-vadanāḥ
with bright faces.
The followers and servants of the dacoit chief considered Jaḍa Bharata to possess qualities quite suitable for a man-animal, and they decided that he was a perfect choice for sacrifice. Their faces bright with happiness, they bound him with ropes and brought him to the temple of the goddess Kālī.
Purport

In some parts of India, animalistic men are still sacrificed before the goddess Kālī. However, such a sacrifice is only performed by śūdras and dacoits. Their business is to plunder the wealthy, and to become successful they offer an animalistic man before the goddess Kālī. It should be noted that they never sacrifice an intelligent man before the goddess. In the body of a brāhmaṇa, Bharata Mahārāja appeared deaf and dumb, yet he was the most intelligent man in the world. Nonetheless, being completely surrendered unto the Supreme Personality of Godhead, he remained in that condition and did not protest being brought before the deity for slaughter. As we have learned from the previous verses, he was very strong and could have very easily avoided being bound with ropes, but he did not do anything. He simply depended on the Supreme Personality of Godhead for his protection. Śrīla Bhaktivinoda Ṭhākura describes surrender unto the Supreme Lord in this way:

mārabi rākhabi — yo icchā tohārā nitya-dāsa-prati tuyā adhikārā

“My Lord, I am now surrendered unto You. I am Your eternal servant, and if You like You can kill me, or, if You like, You can protect me. In any case, I am fully surrendered unto You.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Considering that Bharata with faultless qualities would fulfill the purposes of their master, they tied him up with rope and with happy faces brought him with great joy to the temple of Kālī.
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Śrīmad-Bhāgavatam 5.9.15

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అథ పణయస్తం స్వవిధినాభిషిచ్యాహతేన వాససాఽఽచ్ఛాద్య భూషణాలేపస్రక్తిలకాదిభిరుపస్కృతం భుక్తవన్తం ధూపదీపమాల్యలాజకిసలయాఙ్కురఫలోపహారోపేతయా వైశససంస్థయామహతా గీతస్తుతిమృదఙ్గపణవఘోషేణ చ పురుషపశుం భద్రకాల్యా: పురత ఉపవేశయామాసు: ॥ ౧౫ ॥
atha paṇayas taṁ sva-vidhinābhiṣicyāhatena vāsasācchādya bhūṣaṇālepa-srak-tilakādibhir upaskṛtaṁ bhuktavantaṁ dhūpa-dīpa-mālya-lāja-kisalayāṅkura-phalopahāropetayā vaiśasa-saṁsthayā mahatā gīta-stuti-mṛdaṅga-paṇava-ghoṣeṇa ca puruṣa-paśuṁ bhadra-kālyāḥ purata upaveśayām āsuḥ.
[atha panayas tam sva-vidhinaabhishichyaahatena vaasasaachchaadya bhooshanaalepa-srak-tilakaadibhir upaskritam bhuktavantam dhoopa-deepa-maalya-laaja-kisalayaankura-phalopahaaropetayaa vaishasa-samsthayaa mahataa geeta-stuti-mridanga-panava-ghoshena cha purusha-pashum bhadra-kaalyaah purata upaveshayaam aasuh.]
Word-for-word
atha — thereafter paṇayaḥ — all the followers of the dacoit tam — him (Jaḍa Bharata) sva-vidhinā — according to their own ritualistic principles abhiṣicya — bathing ahatena — with new vāsasā — garments ācchādya — covering bhūṣaṇa — ornaments ālepa — smearing the body with sandalwood pulp srak — a flower garland tilaka-ādibhiḥ — with markings on the body and so on upaskṛtam — completely decorated bhuktavantam — having eaten dhūpa — with incense dīpa — lamps mālya — garlands lāja — parched grain kisalaya-aṅkura — twigs and sprouts phala — fruits upahāra — other paraphernalia upetayā — fully equipped vaiśasa-saṁsthayā — with complete arrangements for sacrifice mahatā — great gīta-stuti — of songs and prayers mṛdaṅga — of the drums paṇava — of the bugles ghoṣeṇa — by vibration ca — also puruṣa-paśum — the man-animal bhadra-kālyāḥ — of the goddess Kālī purataḥ — just in front upaveśayām āsuḥ — made him sit down.
Blended reading (Sanskrit + English inline)
atha paṇayas taṁ sva-vidhinābhiṣicyāhatena vāsasācchādya bhūṣaṇālepa-srak-tilakādibhir upaskṛtaṁ bhuktavantaṁ dhūpa-dīpa-mālya-lāja-kisalayāṅkura-phalopahāropetayā vaiśasa-saṁsthayā mahatā gīta-stuti-mṛdaṅga-paṇava-ghoṣeṇa ca puruṣa-paśuṁ bhadra-kālyāḥ purata upaveśayām āsuḥ.
atha
thereafter
paṇayaḥ
all the followers of the dacoit
tam
him (Jaḍa Bharata)
sva-vidhinā
according to their own ritualistic principles
abhiṣicya
bathing
ahatena
with new
vāsasā
garments
ācchādya
covering
bhūṣaṇa
ornaments
ālepa
smearing the body with sandalwood pulp
srak
a flower garland
tilaka-ādibhiḥ
with markings on the body and so on
upaskṛtam
completely decorated
bhuktavantam
having eaten
dhūpa
with incense
dīpa
lamps
mālya
garlands
lāja
parched grain
kisalaya-aṅkura
twigs and sprouts
phala
fruits
upahāra
other paraphernalia
upetayā
fully equipped
vaiśasa-saṁsthayā
with complete arrangements for sacrifice
mahatā
great
gīta-stuti
of songs and prayers
mṛdaṅga
of the drums
paṇava
of the bugles
ghoṣeṇa
by vibration
ca
also
puruṣa-paśum
the man-animal
bhadra-kālyāḥ
of the goddess Kālī
purataḥ
just in front
upaveśayām āsuḥ
made him sit down.
After this, all the thieves, according to their imaginative ritual for killing animalistic men, bathed Jaḍa Bharata, dressed him in new clothes, decorated him with ornaments befitting an animal, smeared his body with scented oils and decorated him with tilaka, sandalwood pulp and garlands. They fed him sumptuously and then brought him before the goddess Kālī, offering her incense, lamps, garlands, parched grain, newly grown twigs, sprouts, fruits and flowers. In this way they worshiped the deity before killing the man-animal, and they vibrated songs and prayers and played drums and bugles. Jaḍa Bharata was then made to sit down before the deity.
Purport

In this verse the word sva-vidhinā (according to their own ritualistic principles) is very significant. According to the Vedic śāstras, everything must be done according to regulative principles, but here it is stated that the thieves and rogues devised their own process for killing an animalistic man. The tamasic śāstras give instructions for the sacrifice of an animal like a goat or buffalo before the goddess Kālī, but there is no mention of killing a man, however dull he may be. This process was manufactured by the dacoits themselves; therefore the word sva-vidhinā is used. Even at this time there are many sacrifices being conducted without reference to the Vedic scriptures. For instance, in Calcutta recently a slaughterhouse was being advertised as a temple of the goddess Kālī. Meat-eaters foolishly purchase meat from such shops, thinking it different from ordinary meat and taking it to be the prasāda of Goddess Kālī. The sacrifice of a goat or a similar animal before the goddess Kālī is mentioned in śāstras just to keep people from eating slaughterhouse meat and becoming responsible for the killing of animals. The conditioned soul has a natural tendency toward sex and meat-eating; consequently the śāstras grant them some concessions. Actually the śāstras aim at putting an end to these abominable activities, but they impart some regulative principles so that gradually meat-eaters and sex hunters will be rectified.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The priests bathed Bharata according to their rules, dressed him in new cloth, decorated him with ornaments, sandalwood, garlands and tilaka, and then fed him. They had him sit in front of Bhadra Kālī along with paraphernalia for animal sacrifice including incense, lamps, garlands, popped rice, shoots and fruits, to the sound of singing and beating of drums. Paṇayaḥ means the priests of the thieves. Āhatena vāsasā means with new cloth. Vaiśasa-saṁsthayā means “with arrangements for slaughter.”
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Śrīmad-Bhāgavatam 5.9.16

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అథ వృషలరాజపణి: పురుషపశోరసృగాసవేన దేవీం భద్రకాలీం యక్ష్యమాణస్తదభిమన్త్రితమసిమతికరాలనిశితముపాదదే ॥ ౧౬ ॥
atha vṛṣala-rāja-paṇiḥ puruṣa-paśor asṛg-āsavena devīṁ bhadra-kālīṁ yakṣyamāṇas tad-abhimantritam asim ati-karāla-niśitam upādade.
[atha vrishala-raaja-panih purusha-pashor asrig-aasavena deveem bhadra-kaaleem yakshyamaanas tad-abhimantritam asim ati-karaala-nishitam upaadade.]
Word-for-word
atha — thereafter vṛṣala-rāja-paṇiḥ — the so-called priest of the leader of the dacoits (one of the thieves) puruṣa-paśoḥ — of the animalistic man for being sacrificed (Bharata Mahārāja) asṛk-āsavena — with the liquor of blood devīm — to the deity bhadra-kālīm — the goddess Kālī yakṣyamāṇaḥ — desiring to offer tat-abhimantritam — consecrated by the mantra of Bhadra Kālī asim — the sword ati-karāla — very fearful niśitam — finely sharpened upādade — he took up.
Blended reading (Sanskrit + English inline)
atha vṛṣala-rāja-paṇiḥ puruṣa-paśor asṛg-āsavena devīṁ bhadra-kālīṁ yakṣyamāṇas tad-abhimantritam asim ati-karāla-niśitam upādade.
atha
thereafter
vṛṣala-rāja-paṇiḥ
the so-called priest of the leader of the dacoits (one of the thieves)
puruṣa-paśoḥ
of the animalistic man for being sacrificed (Bharata Mahārāja)
asṛk-āsavena
with the liquor of blood
devīm
to the deity
bhadra-kālīm
the goddess Kālī
yakṣyamāṇaḥ
desiring to offer
tat-abhimantritam
consecrated by the mantra of Bhadra Kālī
asim
the sword
ati-karāla
very fearful
niśitam
finely sharpened
upādade
he took up.
At this time, one of the thieves, acting as the chief priest, was ready to offer the blood of Jaḍa Bharata, whom they imagined to be an animal-man, to the goddess Kālī to drink as a liquor. He therefore took up a very fearsome sword, which was very sharp and, consecrating it by the mantra of Bhadra Kālī, raised it to kill Jaḍa Bharata.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The chief priest for the leader of thieves, desiring to please Kālī with the blood of the sacrificial human, took up his sharp, fearful sword consecrated to Kālī. Vṛṣala-rāja-paṇiḥ means the chief priest.
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Śrīmad-Bhāgavatam 5.9.17

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ఇతి తేషాం వృషలానాం రజస్తమ:ప్రకృతీనాం ధనమదరజఉత్సిక్తమనసాం భగవత్కలావీరకులం కదర్థీకృత్యోత్పథేన స్వైరం విహరతాం హింసావిహారాణాం కర్మాతిదారుణం యద్బ్రహ్మభూతస్య సాక్షాద్బ్రహ్మర్షిసుతస్య నిర్వైరస్య సర్వభూతసుహృద: సూనాయామప్యననుమతమాలమ్భనం తదుపలభ్య బ్రహ్మతేజసాతిదుర్విషహేణ దన్దహ్యమానేన వపుషా సహసోచ్చచాట సైవ దేవీ భద్రకాలీ ॥ ౧౭ ॥
iti teṣāṁ vṛṣalānāṁ rajas-tamaḥ-prakṛtīnāṁ dhana-mada-raja-utsikta-manasāṁ bhagavat-kalā-vīra-kulaṁ kadarthī-kṛtyotpathena svairaṁ viharatāṁ hiṁsā-vihārāṇāṁ karmāti-dāruṇaṁ yad brahma-bhūtasya sākṣād brahmarṣi-sutasya nirvairasya sarva-bhūta-suhṛdaḥ sūnāyām apy ananumatam ālambhanaṁ tad upalabhya brahma-tejasāti-durviṣaheṇa dandahyamānena vapuṣā sahasoccacāṭa saiva devī bhadra-kālī.
[iti teshaam vrishalaanaam rajas-tamah-prakriteenaam dhana-mada-raja-utsikta-manasaam bhagavat-kalaa-veera-kulam kadarthee-krityotpathena svairam viharataam himsaa-vihaaraanaam karmaati-daarunam yad brahma-bhootasya saakshaad brahmarshi-sutasya nirvairasya sarva-bhoota-suhridah soonaayaam apy ananumatam aalambhanam tad upalabhya brahma-tejasaati-durvishahena dandahyamaanena vapushaa sahasochchachaata saiva devee bhadra-kaalee.]
Word-for-word
iti — thus teṣām — of them vṛṣalānām — the śūdras, by whom all religious principles are destroyed rajaḥ — in passion tamaḥ — in ignorance prakṛtīnām — having natures dhana-mada — in the form of infatuation by material wealth rajaḥ — by passion utsikta — puffed up manasām — whose minds bhagavat-kalā — an expansion of the plenary expansion of the Supreme Personality of Godhead vīra-kulam — the group of elevated personalities (the brāhmaṇas) kat-arthī-kṛtya — disrespecting utpathena — by a wrong path svairam — independently viharatām — who are proceeding hiṁsā-vihārāṇām — whose business is to commit violence against others karma — the activity ati-dāruṇam — very fearful yat — that which brahma-bhūtasya — of a self-realized person born in a brāhmaṇa family sākṣāt — directly brahma-ṛṣi-sutasya — of the son born of a brāhmaṇa exalted in spiritual consciousness nirvairasya — who had no enemies sarva-bhūta-suhṛdaḥ — a well-wisher to all others sūnāyām — at the last moment api — even though ananumatam — not being sanctioned by law ālambhanam — against the desire of the Lord tat — that upalabhya — perceiving brahma-tejasā — with the effulgence of spiritual bliss ati-durviṣaheṇa — being too bright and unbearable dandahyamānena — burning vapuṣā — with a physical body sahasā — suddenly uccacāṭa — fractured (the deity) sā — she eva — indeed devī — the goddess bhadra-kālī — Bhadra Kālī.
Blended reading (Sanskrit + English inline)
iti teṣāṁ vṛṣalānāṁ rajas-tamaḥ-prakṛtīnāṁ dhana-mada-raja-utsikta-manasāṁ bhagavat-kalā-vīra-kulaṁ kadarthī-kṛtyotpathena svairaṁ viharatāṁ hiṁsā-vihārāṇāṁ karmāti-dāruṇaṁ yad brahma-bhūtasya sākṣād brahmarṣi-sutasya nirvairasya sarva-bhūta-suhṛdaḥ sūnāyām apy ananumatam ālambhanaṁ tad upalabhya brahma-tejasāti-durviṣaheṇa dandahyamānena vapuṣā sahasoccacāṭa saiva devī bhadra-kālī.
iti
thus
teṣām
of them
vṛṣalānām
the śūdras, by whom all religious principles are destroyed
rajaḥ
in passion
tamaḥ
in ignorance
prakṛtīnām
having natures
dhana-mada
in the form of infatuation by material wealth
rajaḥ
by passion
utsikta
puffed up
manasām
whose minds
bhagavat-kalā
an expansion of the plenary expansion of the Supreme Personality of Godhead
vīra-kulam
the group of elevated personalities (the brāhmaṇas)
kat-arthī-kṛtya
disrespecting
utpathena
by a wrong path
svairam
independently
viharatām
who are proceeding
hiṁsā-vihārāṇām
whose business is to commit violence against others
karma
the activity
ati-dāruṇam
very fearful
yat
that which
brahma-bhūtasya
of a self-realized person born in a brāhmaṇa family
sākṣāt
directly
brahma-ṛṣi-sutasya
of the son born of a brāhmaṇa exalted in spiritual consciousness
nirvairasya
who had no enemies
sarva-bhūta-suhṛdaḥ
a well-wisher to all others
sūnāyām
at the last moment
api
even though
ananumatam
not being sanctioned by law
ālambhanam
against the desire of the Lord
tat
that
upalabhya
perceiving
brahma-tejasā
with the effulgence of spiritual bliss
ati-durviṣaheṇa
being too bright and unbearable
dandahyamānena
burning
vapuṣā
with a physical body
sahasā
suddenly
uccacāṭa
fractured (the deity)
sā
she
eva
indeed
devī
the goddess
bhadra-kālī
Bhadra Kālī.
All the rogues and thieves who had made arrangements for the worship of Goddess Kālī were low minded and bound to the modes of passion and ignorance. They were overpowered by the desire to become very rich; therefore they had the audacity to disobey the injunctions of the Vedas, so much so that they were prepared to kill Jaḍa Bharata, a self-realized soul born in a brāhmaṇa family. Due to their envy, these dacoits brought him before the goddess Kālī for sacrifice. Such people are always addicted to envious activities, and therefore they dared to try to kill Jaḍa Bharata. Jaḍa Bharata was the best friend of all living entities. He was no one’s enemy, and he was always absorbed in meditation on the Supreme Personality of Godhead. He was born of a good brāhmaṇa father, and killing him was forbidden, even though he might have been an enemy or aggressive person. In any case, there was no reason to kill Jaḍa Bharata, and the goddess Kālī could not bear this. She could immediately understand that these sinful dacoits were about to kill a great devotee of the Lord. Suddenly the deity’s body burst asunder, and the goddess Kālī personally emerged from it in a body burning with an intense and intolerable effulgence.
Purport

According to the Vedic injunctions, only an aggressor can be killed. If a person comes with an intent to kill, one can immediately take action and kill in self-defense. It is also stated that one can be killed if he comes to set fire to the home or to pollute or kidnap one’s wife. Lord Rāmacandra killed the entire family of Rāvaṇa because Rāvaṇa kidnapped His wife, Sītādevī. However, killing is not sanctioned in the śāstras for other purposes. The killing of animals in sacrifice to the demigods, who are expansions of the Supreme Personality of Godhead, is sanctioned for those who eat meat. This is a kind of restriction for meat-eating. In other words, the slaughter of animals is also restricted by certain rules and regulations in the Vedas. Considering these points, there was no reason to kill Jaḍa Bharata, who was born in a respectable, highly exalted brāhmaṇa family. He was a God-realized soul and a well-wisher to all living entities. The Vedas did not at all sanction the killing of Jaḍa Bharata by rogues and thieves. Consequently the goddess Bhadra Kālī emerged from the deity to give protection to the Lord’s devotee. Śrīla Viśvanātha Cakravartī Ṭhākura explains that due to the Brahman effulgence of such a devotee as Jaḍa Bharata, the deity was fractured. Only thieves and rogues in the modes of passion and ignorance and maddened by material opulence offer a man in sacrifice before the goddess Kālī. This is not sanctioned by the Vedic instructions. Presently there are many hundreds and thousands of slaughterhouses throughout the world that are maintained by a puffed-up population mad for material opulence. Such activities are never supported by the Bhāgavata school.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
As the low-class men, whose their minds were contaminated with passion, pride and wealth, with natures of passion and ignorance, were preparing to commit violence, making the troops of the Lord’s avatāras unhappy, Kālī, understanding that their sacrificing Bharata, who was without enemy and the friend of all beings, was cruel and unauthorized even in an emergency situation, suddenly burst out of the deity form with a flaming body and blinding light. Vīra-kulam means a group of devotees acting as an army. Kadarthī-kṛtya means making unhappy. Understanding the actions being undertaken, Kālī broke the form and emerged. Or the deity Kālī broke by the effulgence of Bharata. The word eva indicates that Bharata was not cut by the sword. Violence is permitted to protect oneself during times of danger (sūnāyām). However, killing Bharata was not permitted.
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Śrīmad-Bhāgavatam 5.9.18

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భృశమమర్షరోషావేశరభసవిలసితభ్రుకుటివిటపకుటిలదంష్ట్రారుణేక్షణాటోపాతిభయానకవదనా హన్తుకామేవేదం మహాట్టహాసమతిసంరమ్భేణ విముఞ్చన్తీ తత ఉత్పత్య పాపీయసాం దుష్టానాం తేనైవాసినా వివృక్ణశీర్ష్ణాం గలాత్స్రవన్తమసృగాసవమత్యుష్ణం సహ గణేన నిపీయాతిపానమదవిహ్వలోచ్చైస్తరాం స్వపార్షదై: సహ జగౌ ననర్త చ విజహార చ శిర:కన్దుకలీలయా ॥ ౧౮ ॥
bhṛśam amarṣa-roṣāveśa-rabhasa-vilasita-bhru-kuṭi-viṭapa-kuṭila-daṁṣṭrāruṇekṣaṇāṭopāti-bhayānaka-vadanā hantu-kāmevedaṁ mahāṭṭa-hāsam ati-saṁrambheṇa vimuṣcantī tata utpatya pāpīyasāṁ duṣṭānāṁ tenaivāsinā vivṛkṇa-śīrṣṇāṁ galāt sravantam asṛg-āsavam atyuṣṇaṁ saha gaṇena nipīyāti-pāna-mada-vihvaloccaistarāṁ sva-pārṣadaiḥ saha jagau nanarta ca vijahāra ca śiraḥ-kanduka-līlayā.
[bhrisham amarsha-roshaavesha-rabhasa-vilasita-bhru-kuti-vitapa-kutila-damshtraarunekshanaatopaati-bhayaanaka-vadanaa hantu-kaamevedam mahaatta-haasam ati-samrambhena vimushchantee tata utpatya paapeeyasaam dushtaanaam tenaivaasinaa vivrikna-sheershnaam galaat sravantam asrig-aasavam atyushnam saha ganena nipeeyaati-paana-mada-vihvalochchaistaraam sva-paarshadaih saha jagau nanarta cha vijahaara cha shirah-kanduka-leelayaa.]
Word-for-word
bhṛśam — very highly amarṣa — in intolerance of the offenses roṣa — in anger āveśa — of her absorption rabhasa-vilasita — expanded by the force bhru-kuṭi — of her eyebrows viṭapa — the branches kuṭila — curved daṁṣṭra — teeth aruṇa-īkṣaṇa — of reddish eyes āṭopa — by the agitation ati — very much bhayānaka — fearful vadanā — having a face hantu-kāmā — desirous to destroy iva — as if idam — this universe mahā-aṭṭa-hāsam — a greatly fearful laugh ati — great saṁrambheṇa — because of anger vimuṣcantī — releasing tataḥ — from that altar utpatya — coming forth pāpīyasām — of all the sinful duṣṭānām — great offenders tena eva asinā — by that same chopper vivṛkṇa — separated śīrṣṇām — whose heads galāt — from the neck sravantam — oozing out asṛk-āsavam — the blood, compared to an intoxicating beverage ati-uṣṇam — very hot saha — with gaṇena — her associates nipīya — drinking ati-pāna — from drinking so much mada — by intoxication vihvalā — overwhelmed uccaiḥ-tarām — very loudly sva-pārṣadaiḥ — her own associates saha — with jagau — sang nanarta — danced ca — also vijahāra — played ca — also śiraḥ-kanduka — using the heads as balls līlayā — by sports.
Blended reading (Sanskrit + English inline)
bhṛśam amarṣa-roṣāveśa-rabhasa-vilasita-bhru-kuṭi-viṭapa-kuṭila-daṁṣṭrāruṇekṣaṇāṭopāti-bhayānaka-vadanā hantu-kāmevedaṁ mahāṭṭa-hāsam ati-saṁrambheṇa vimuṣcantī tata utpatya pāpīyasāṁ duṣṭānāṁ tenaivāsinā vivṛkṇa-śīrṣṇāṁ galāt sravantam asṛg-āsavam atyuṣṇaṁ saha gaṇena nipīyāti-pāna-mada-vihvaloccaistarāṁ sva-pārṣadaiḥ saha jagau nanarta ca vijahāra ca śiraḥ-kanduka-līlayā.
bhṛśam
very highly
amarṣa
in intolerance of the offenses
roṣa
in anger
āveśa
of her absorption
rabhasa-vilasita
expanded by the force
bhru-kuṭi
of her eyebrows
viṭapa
the branches
kuṭila
curved
daṁṣṭra
teeth
aruṇa-īkṣaṇa
of reddish eyes
āṭopa
by the agitation
ati
very much
bhayānaka
fearful
vadanā
having a face
hantu-kāmā
desirous to destroy
iva
as if
idam
this universe
mahā-aṭṭa-hāsam
a greatly fearful laugh
ati
great
saṁrambheṇa
because of anger
vimuṣcantī
releasing
tataḥ
from that altar
utpatya
coming forth
pāpīyasām
of all the sinful
duṣṭānām
great offenders
tena eva asinā
by that same chopper
vivṛkṇa
separated
śīrṣṇām
whose heads
galāt
from the neck
sravantam
oozing out
asṛk-āsavam
the blood, compared to an intoxicating beverage
ati-uṣṇam
very hot
saha
with
gaṇena
her associates
nipīya
drinking
ati-pāna
from drinking so much
mada
by intoxication
vihvalā
overwhelmed
uccaiḥ-tarām
very loudly
sva-pārṣadaiḥ
her own associates
saha
with
jagau
sang
nanarta
danced
ca
also
vijahāra
played
ca
also
śiraḥ-kanduka
using the heads as balls
līlayā
by sports.
Intolerant of the offenses committed, the infuriated Goddess Kālī flashed her eyes and displayed her fierce, curved teeth. Her reddish eyes glowed, and she displayed her fearsome features. She assumed a frightening body, as if she were prepared to destroy the entire creation. Leaping violently from the altar, she immediately decapitated all the rogues and thieves with the very sword with which they had intended to kill Jaḍa Bharata. She then began to drink the hot blood that flowed from the necks of the beheaded rogues and thieves, as if this blood were liquor. Indeed, she drank this intoxicant with her associates, who were witches and female demons. Becoming intoxicated with this blood, they all began to sing very loudly and dance as though prepared to annihilate the entire universe. At the same time, they began to play with the heads of the rogues and thieves, tossing them about as if they were balls.
Purport

It is evident from this verse that the devotees of Goddess Kālī are not at all favored by her. It is Goddess Kālī’s work to kill and punish the demons. Goddess Kālī (Durgā) engages in decapitating many demons, dacoits and other unwanted elements in society. Neglecting Kṛṣṇa consciousness, foolish people try to satisfy the goddess by offering her many abominable things, but ultimately when there is a little discrepancy in this worship, the goddess punishes the worshiper by taking his life. Demoniac people worship Goddess Kālī to obtain some material benefit, but they are not excused of the sins performed in the name of worship. To sacrifice a man or animal before the deity is specifically forbidden.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
She had a fearsome visage burning with red eyes, crooked teeth, and frowning brows, which expanded by the force of her anger and intolerance to the offense to Bharata. In great anger, she released a loud laugh, indicating her desire to destroy the whole universe. Along with her followers she began to drink the warm blood as liquor as it flowed from the necks of the sinful thieves whose heads she severed with the same sword. Overwhelmed by intoxication, she began to sing loudly and dance with her followers and tossed the heads of the thieves around in play. She became angry, unable to tolerate the offense to Bharata (amarsa). She had a face fearful with the energy of her red eyes, crooked teeth, the branches of her frowning eyebrows which expanded by the force of her absorption in anger and intolerance at the offense to Bharata. Hantu-kāmevedaṁ means she desired to destroy the universe (idam) because of the offense to Bharata, one entity residing in that universe.
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Source: vedabase.io

Śrīmad-Bhāgavatam 5.9.19

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ఏవమేవ ఖలు మహదభిచారాతిక్రమ: కార్త్స్‍న్యేనాత్మనే ఫలతి ॥ ౧౯ ॥
evam eva khalu mahad-abhicārāti-kramaḥ kārtsnyenātmane phalati.
[evam eva khalu mahad-abhichaaraati-kramah kaartsnyenaatmane phalati.]
Word-for-word
evam eva — in this way khalu — indeed mahat — to great personalities abhicāra — in the form of envy ati-kramaḥ — the limit of offense kārtsnyena — always ātmane — unto oneself phalati — gives the result.
Blended reading (Sanskrit + English inline)
evam eva khalu mahad-abhicārāti-kramaḥ kārtsnyenātmane phalati.
evam eva
in this way
khalu
indeed
mahat
to great personalities
abhicāra
in the form of envy
ati-kramaḥ
the limit of offense
kārtsnyena
always
ātmane
unto oneself
phalati
gives the result.
When an envious person commits an offense before a great personality, he is always punished in the way mentioned above.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Committing offense with violence to the devotee brings such a result to the offender.
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Śrīmad-Bhāgavatam 5.9.20

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న వా ఏతద్విష్ణుదత్త మహదద్భ‍ుతం యదసమ్భ్రమ: స్వశిరశ్ఛేదన ఆపతితేఽపి విముక్తదేహాద్యాత్మభావసుద‍ృఢహృదయగ్రన్థీనాం సర్వసత్త్వసుహృదాత్మనాం నిర్వైరాణాం సాక్షాద్భ‍గవతానిమిషారివరాయుధేనాప్రమత్తేన తైస్తైర్భావై: పరిరక్ష్యమాణానాం తత్పాదమూలమకుతశ్చిద్భ‍యముపసృతానాం భాగవతపరమహంసానామ్ ॥ ౨౦ ॥
na vā etad viṣṇudatta mahad-adbhutaṁ yad asambhramaḥ sva-śiraś-chedana āpatite ’pi vimukta-dehādy-ātma-bhāva-sudṛḍha-hṛdaya-granthīnāṁ sarva-sattva-suhṛd-ātmanāṁ nirvairāṇāṁ sākṣād bhagavatānimiṣāri-varāyudhenāpramattena tais tair bhāvaiḥ parirakṣyamāṇānāṁ tat-pāda-mūlam akutaścid-bhayam upasṛtānāṁ bhāgavata-paramahaṁsānām.
[na vaa etad vishnudatta mahad-adbhutam yad asambhramah sva-shirash-chedana aapatite ’pi vimukta-dehaady-aatma-bhaava-sudridha-hridaya-grantheenaam sarva-sattva-suhrid-aatmanaam nirvairaanaam saakshaad bhagavataanimishaari-varaayudhenaapramattena tais tair bhaavaih parirakshyamaanaanaam tat-paada-moolam akutashchid-bhayam upasritaanaam bhaagavata-paramahamsaanaam.]
Word-for-word
na — not vā — or etat — this viṣṇu-datta — O Mahārāja Parīkṣit, who was protected by Lord Viṣṇu mahat — a great adbhutam — wonder yat — which asambhramaḥ — lack of perplexity sva-śiraḥ-chedane — when the chopping off of the head āpatite — was about to happen api — even though vimukta — completely liberated from deha-ādi-ātma-bhāva — the false bodily concept of life su-dṛḍha — very strong and tight hṛdaya-granthīnām — of those whose knots within the heart sarva-sattva-suhṛt-ātmanām — of persons who in their hearts always wish well to all living entities nirvairāṇām — who do not find anyone as their enemy sākṣāt — directly bhagavatā — by the Supreme Personality of Godhead animiṣa — invincible time ari-vara — and the best of weapons, the Sudarśana cakra āyudhena — by Him who possesses the weapons apramattena — not agitated at any time taiḥ taiḥ — by those respective bhāvaiḥ — moods of the Supreme Personality of Godhead parirakṣyamāṇānām — of persons who are protected tat-pāda-mūlam — at the lotus feet of the Supreme Personality of Godhead akutaścit — from nowhere bhayam — fear upasṛtānām — of those who have taken complete shelter bhāgavata — of devotees of the Lord parama-haṁsānām — of the most liberated persons.
Blended reading (Sanskrit + English inline)
na vā etad viṣṇudatta mahad-adbhutaṁ yad asambhramaḥ sva-śiraś-chedana āpatite ’pi vimukta-dehādy-ātma-bhāva-sudṛḍha-hṛdaya-granthīnāṁ sarva-sattva-suhṛd-ātmanāṁ nirvairāṇāṁ sākṣād bhagavatānimiṣāri-varāyudhenāpramattena tais tair bhāvaiḥ parirakṣyamāṇānāṁ tat-pāda-mūlam akutaścid-bhayam upasṛtānāṁ bhāgavata-paramahaṁsānām.
na
not
vā
or
etat
this
viṣṇu-datta
O Mahārāja Parīkṣit, who was protected by Lord Viṣṇu
mahat
a great
adbhutam
wonder
yat
which
asambhramaḥ
lack of perplexity
sva-śiraḥ-chedane
when the chopping off of the head
āpatite
was about to happen
api
even though
vimukta
completely liberated from
deha-ādi-ātma-bhāva
the false bodily concept of life
su-dṛḍha
very strong and tight
hṛdaya-granthīnām
of those whose knots within the heart
sarva-sattva-suhṛt-ātmanām
of persons who in their hearts always wish well to all living entities
nirvairāṇām
who do not find anyone as their enemy
sākṣāt
directly
bhagavatā
by the Supreme Personality of Godhead
animiṣa
invincible time
ari-vara
and the best of weapons, the Sudarśana cakra
āyudhena
by Him who possesses the weapons
apramattena
not agitated at any time
taiḥ taiḥ
by those respective
bhāvaiḥ
moods of the Supreme Personality of Godhead
parirakṣyamāṇānām
of persons who are protected
tat-pāda-mūlam
at the lotus feet of the Supreme Personality of Godhead
akutaścit
from nowhere
bhayam
fear
upasṛtānām
of those who have taken complete shelter
bhāgavata
of devotees of the Lord
parama-haṁsānām
of the most liberated persons.
Śukadeva Gosvāmī then said to Mahārāja Parīkṣit: O Viṣṇudatta, those who already know that the soul is separate from the body, who are liberated from the invincible knot in the heart, who are always engaged in welfare activities for all living entities and who never contemplate harming anyone are always protected by the Supreme Personality of Godhead, who carries His disc [the Sudarśana cakra] and acts as supreme time to kill the demons and protect His devotees. The devotees always take shelter at the lotus feet of the Lord. Therefore at all times, even if threatened by decapitation, they remain unagitated. For them, this is not at all wonderful.
Purport

These are some of the great qualities of a pure devotee of the Supreme Personality of Godhead. First, a devotee is firmly convinced of his spiritual identity. He never identifies with the body; he is firmly convinced that the spirit soul is different from the body. Consequently he fears nothing. Even though his life may be threatened, he is not at all afraid. He does not even treat an enemy like an enemy. Such are the qualifications of devotees. Devotees are always fully dependent on the Supreme Personality of Godhead, and the Lord is always eager to give them all protection in all circumstances.

Thus end the Bhaktivedanta purports of the Fifth Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Supreme Character of Jaḍa Bharata.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Parīkṣit! For the highest devotees who have severed the tight knot of identity with the body, who are friends with all beings, who have no enemy, who are protected by the attentive Lord with his attentive cakra and his various moods, and who have taken shelter of his fearless lotus feet, it is not surprising that one can be undisturbed at the moment of having one’s head cut off. “Is it not impossible that Bharata would not be disturbed by his death, and not show anger to his killers?” O Parīkṣit (visṇu-datta)! It is not surprising that there is no disturbance when one’s head is about to be cut off, for persons who are free of the tight knot in the heart composed of identity with the body, who are friends with all beings (sattva), even their killer, and who are protected by the attentive (apramattena) Lord holding in his hand the attentive (animiṣa) cakra, with his various moods of affection for his devotees, protecting the righteous and punishing the sinful (taiḥ taih bhāvaiḥ). Thus ends the commentary on the Ninth Chapter of the Fifth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Ten King Rahūgana Chastises Jaḍa Bharata
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Source: vedabase.io