api bata sa vai krpana ena-balako mrta-harini-suto ’ho mamanaryasya satha-kirata-mater akrta-sukrtasya krta-visrambha atma-pratyayena tad aviganayan sujana ivagamisyati.
api—indeed; bata—alas; sah—that calf; vai—certainly; krpanah—aggrieved; ena-balakah—the deer child; mrta-harini-sutah—the calf of the dead doe; aho—oh; mama—of me; anaryasya—the most ill-behaved; satha—of a cheater; kirata—or of an uncivilized aborigine; mateh—whose mind is that; akrta-sukrtasya—who has no pious activities; krta-visrambhah—putting all faith; atma-pratyayena—by assuming me to be like himself; tat aviganayan—without thinking of all these things; su-janah iva—like a perfect gentle person; agamisyati—will he again return.
Bharata Maharaja would think: Alas, the deer is now helpless. I am now very unfortunate, and my mind is like a cunning hunter, for it is always filled with cheating propensities and cruelty. The deer has put its faith in me, just as a good man who has a natural interest in good behavior forgets the misbehavior of a cunning friend and puts his faith in him. Although I have proved faithless, will this deer return and place its faith in me?
Bharata Maharaja was very noble and exalted, and therefore when the deer was absent from him he thought himself unworthy to give it protection. Due to his attachment for the animal, he thought that the animal was as noble and exalted as he himself was. According to the logic of atmavan manyate jagat, everyone thinks of others according to his own position. Therefore Maharaja Bharata felt that the deer had left him due to his negligence and that due to the animal’s noble heart, it would again return.

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