Bhagavatapurana 5.2

5.2.1

/0 śrī-śuka uvāca
evaṃ pitari sampravṛtte tad-anuśāsane vartamāna āgnīdhro jambūdvīpaukasaḥ prajā aurasavad dharmāvekṣamāṇaḥ paryagopāyat //

1. Sri Suka said:— When the father wes thus engaged in the duties of contemplation (according to Narada's precept), Agnidhra, abiding by his command and keeping his eye on Dharma, protected the people of Jambudwipa like his own children.

5.2.2

_*
sa ca kadācit pitṛloka-kāmaḥ sura-vara-vanitākrīḍācala-droṇyāṃ bhagavantaṃ viśva-sṛjāṃ patim ābhṛta-paricaryopakaraṇa ātma ikāgryeṇa tapasvy ārādhayāṃ babhūva //

2. And on one occasion Agnidhra desirous of attaining to Pitriloka (*i.e.*, of having issue) began to perform Tapas in the hollow of a mountain (Mandara) which was the sporting ground of celestial damsels, and having collected all the things necessary for worship, with concentration of mind, propitiated the glorious Brahma, the Lord of Progenitors of the world.

5.2.3

_*
tad upalabhya bhagavān ādi-puruṣaḥ sadasi gāyantīṃ pūrvacittiṃ nāmāpsarasam abhiyāpayām āsa //

3. Having understood his wishes, the worshipful First-born of the Lord sent down to him the celestial damsel, called Purvachitti who was singing in His (Brahma's) court.

5.2.4

_*
sā ca tad-āśramopavanam ati-ramaṇīyaṃ vividha-nibiḍa-viṭapi-viṭapa-nikara-saṃśliṣṭa-puraṭa-latārūḍha-sthala-vihaṅgama-mithunaiḥ procyamāna-śrutibhiḥ pratibodhyamāna-salila-kukkuṭa-kāraṇḍava-kalahaṃsādibhir vicitram upakūjitāmala-jalāśaya-kamalākaram upababhrāma //

4. And she went about in the garden adjoining that hermitage, which was most delighting with various kinds of densely grown trees with their branches, intertwined with golden creepers, and inhabited by pairs of land-birds which with their songs produced harmony,—the garden which was picturesque with water-birds addressing one another, such as waterfowls, karandavas, swans, and the like, and which was adorned with lotus ponds of crystal waters resounding with the warbling notes of birds.

5.2.5

_*
tasyāḥ sulalita-gamana-pada-vinyāsa-gati-vilāsāyāś cānupadaṃ khaṇa-khaṇāyamāna-rucira-caraṇābharaṇa-svanam upākarṇya naradeva-kumāraḥ samādhi-yogenāmīlita-nayana-nalina-mukula-yugalam īṣad vikacayya vyacaṣṭa //

5. On hearing the charming sounds at every step of the ornaments (on her feet) on the feet of the celestial damsel of charming gait, as she took every step in her gentle march, the Prince saw her, opening but a little his eyes which, like unto two lotus-buds, had been closed in the practice of meditation.

5.2.6

_*
tām evāvidūre madhukarīm iva sumanasa upajighrantīṃ divija-manuja-mano-nayanāhlāda-dughair gati-vihāra-vrīḍā-vinayāvaloka-susvarākṣarāvayavair manasi nṛṇāṃ kusumāyudhasya vidadhatīṃ vivaraṃ nija-mukha-vigalitāmṛtāsava-sahāsa-bhāṣaṇāmoda-madāndha-madhukara-nikaroparodhena druta-pada-vinyāsena valgu-spandana-stana-kalaśa-kabara-bhāra-raśanāṃ devīṃ tad-avalokanena vivṛtāvasarasya bhagavato makara-dhvajasya vaśam upanīto jaḍavad iti hovāca //

6. On seeing her he fell under the sway of Manmatha for whom an occasion was thus opened and (then) like a fool he addressed himself to her, not far from him like unto the bee kissing flowers, who created a room for Love (the flower-weaponed) in the hearts of men by her gait, sportfulness, bashfulness, modest glances, sweet voice and accents, and charming features, which (all) showered delight on the mind and eyes of both men and the gods, — her who quickened her pace when assailed by the swarm of bees blinded (and mad) with intoxication and with the fragrance of her smiling accents which, inviting and intoxicating like wine and nectar, escaped from her lips and (thereby) had her full bosom, braid of locks and zones thrown into a state of charming agitation.

5.2.7

_*
kā tvaṃ cikīrṣasi ca kiṃ muni-varya śaile $ māyāsi kāpi bhagavat-para-devatāyāḥ &
kā tvaṃ cikīrṣasi ca kiṃ muni-varya śaile $ māyāsi kāpi bhagavat-para-devatāyāḥ &
vijye bibharṣi dhanuṣī suhṛd-ātmano 'rthe % kiṃ vā mṛgān mṛgayase vipine pramattān //

7. Who art thou? What dost thou seek to do, O great sage, on this hill? Perhaps thou art the deluding power of the glorious Supreme Being; thou bearest two bows without string (brows). O friend,

are they intended for thy own purpose? or dost thou go after careless deer (game)? [persons like me who have no control over their senses and are like unto beasts]?

5.2.8

* //
bāṇāv imau bhagavataḥ śata-patra-patrau $ śāntāv apuṅkha-rucirāv ati-tigma-dantau &
bāṇāv imau bhagavataḥ śata-patra-patrau $ śāntāv apuṅkha-rucirāv ati-tigma-dantau &
kasmai yuyuṅkṣasi vane vicaran na vidmaḥ % kṣemāya no jaḍa-dhiyāṃ tava vikramo 'stu //

8. These two arrows of thine winged with lotus-petals, gentle, and beautiful yet hiltless, furnished with very sharp teeth (pointed ends), at whom thou wouldst aim them going about in the woods, we do not know. We pray that thy visit here may be for the welfare of our dull-witted selves.

5.2.9

* //
śiṣyā ime bhagavataḥ paritaḥ paṭhanti $ gāyanti sāma sarahasyam ajasram īśam &
śiṣyā ime bhagavataḥ paritaḥ paṭhanti $ gāyanti sāma sarahasyam ajasram īśam &
yuṣmac-chikhā-vilulitāḥ sumano 'bhivṛṣṭīḥ % sarve bhajanty ṛṣi-gaṇā iva veda-śākhāḥ //

9. These are the disciples of thy worshipful self, who to their Lord sing, on all sides and constantly, the Vedas and Sama hymns with a full sense of their secret (meaning); all the Rishis eagerly crowd to receive the showers of flowers dropping from thy locks as if they were branches of the Veda.

5.2.10

* //
vācaṃ paraṃ caraṇa-pañjara-tittirīṇāṃ $ brahmann arūpa-mukharāṃ śṛṇavāma tubhyam &
vācaṃ paraṃ caraṇa-pañjara-tittirīṇāṃ $ brahmann arūpa-mukharāṃ śṛṇavāma tubhyam &
labdhā kadamba-rucir aṅka-viṭaṅka-bimbe % yasyām alāta-paridhiḥ kva ca valkalaṃ te //

10. O holy one, we only hear from the cage of thy feet the speech of (voice of) the Thithiri birds, that though formless, still distinctly utter; there is the charm of Kadamba on thy lap and there a circle of fire is also seen; and (I do not see) where is thy garment of bark.

5.2.11

* //
kiṃ sambhṛtaṃ rucirayor dvija śṛṅgayos te $ madhye kṛśo vahasi yatra dṛśiḥ śritā me &
kiṃ sambhṛtaṃ rucirayor dvija śṛṅgayos te $ madhye kṛśo vahasi yatra dṛśiḥ śritā me &
paṅko 'ruṇaḥ surabhir ātma-viṣāṇa īdṛg % yenāśramaṃ subhaga me surabhī-karoṣi //

11. What fills, O Brahman, these two inviting peaks which thou with great difficulty bearest, though slender in the middle, and at which my eyes remain rivetted? Whence is this crimson and fragrant paste on thy peaks, by which, O beautiful one, thou perfumest my hermitage?

5.2.12

* //
lokaṃ pradarśaya suhṛttama tāvakaṃ me $ yatratya ittham urasāvayavāv apūrvau &
lokaṃ pradarśaya suhṛttama tāvakaṃ me $ yatratya ittham urasāvayavāv apūrvau &
asmad-vidhasya mana-unnayanau bibharti % bahv adbhutaṃ sarasa-rāsa-sudhādi vaktre //

12. O best friend, let me know thy region, the people belonging to which are endowed with strange parts on their chest, which agitate the mind of one like me, and where they have on their face a very wonderful store of honey and graces and nectar and the like.

5.2.13

* //
kā vātma-vṛttir adanād dhavir aṅga vāti $ viṣṇoḥ kalāsy animiṣonmakarau ca karṇau &
kā vātma-vṛttir adanād dhavir aṅga vāti $ viṣṇoḥ kalāsy animiṣonmakarau ca karṇau &
udvigna-mīna-yugalaṃ dvija-paṅkti-śocir % āsanna-bhṛṅga-nikaraṃ sara in mukhaṃ te //

13. O friend, what is the means of subsistence for the body (in your country)? By thy chewing it there blows the smell of sacrificial offerings; thou art an amsa of Vishnu (I think); for thy ears

are (adorned with earrings like unto) two unwinking makara fish. Thy face is like unto a lake with two fish in bewilderment, beautiful with birds in rows and approached by swarms of bees.

5.2.14

* //
yo 'sau tvayā kara-saroja-hataḥ pataṅgo $ dikṣu bhraman bhramata ejayate 'kṣiṇī me &
yo 'sau tvayā kara-saroja-hataḥ pataṅgo $ dikṣu bhraman bhramata ejayate 'kṣiṇī me &
muktaṃ na te smarasi vakra-jaṭā-varūthaṃ % kaṣṭo 'nilo harati lampaṭa eṣa nīvīm //

14. That ball which, hit by your lotus-like hand, moves about, confounds my vision; thou dost not notice thy dishevelled locks of hair; that wicked and amorous wind unsettles thy garment.

5.2.15

* //
rūpaṃ tapodhana tapaś caratāṃ tapoghnaṃ $ hy etat tu kena tapasā bhavatopalabdham &
rūpaṃ tapodhana tapaś caratāṃ tapoghnaṃ $ hy etat tu kena tapasā bhavatopalabdham &
cartuṃ tapo 'rhasi mayā saha mitra mahyaṃ % kiṃ vā prasīdati sa vai bhava-bhāvano me //

15. O thou rich in tapas, thy beauty wrecks the tapas of those that are engaged in it; by what kind of tapas didst thou attain it? O friend, it is fit that thou performest tapas with me. Is the Almighty Lord who extends Samsara truly pleased with me? (so as to confer thee on myself).

5.2.16

* //
na tvāṃ tyajāmi dayitaṃ dvija-deva-dattaṃ $ yasmin mano dṛg api no na viyāti lagnam &
na tvāṃ tyajāmi dayitaṃ dvija-deva-dattaṃ $ yasmin mano dṛg api no na viyāti lagnam &
māṃ cāru-śṛṅgy arhasi netum anuvrataṃ te % cittaṃ yataḥ pratisarantu śivāḥ sacivyaḥ //

16. I would not let thee go, beloved of me, since thou art bestowed on me by Brahma; neither my mind nor my eyes fastened to thee would depart, O friend of beautiful crests; be pleased to lead me, thy servant, wherever thou listest; let thy good friends and companions leave us or go with us, waiting upon thee.

5.2.17

* //
/0 śrī-śuka uvāca
iti lalanānunayāti-viśārado grāmya-vaidagdhyayā paribhāṣayā tāṃ vibudha-vadhūṃ vibudha-matir adhisabhājayām āsa //

17. Sri Suka said:— Agnidhra who was highly skilled in winning over women and endowed with intelligence worthy of the gods, thus spoke to the celestial damsel in language which exhibited his special wit in vulgar aspects of life and He greatly propitiated her.

5.2.18

_*
sā ca tatas tasya vīra-yūtha-pater buddhi-śīla-rūpa-vayaḥ-śriyaudāryeṇa parākṣipta-manās tena sahāyutāyuta-parivatsaropalakṣaṇaṃ kālaṃ jambūdvīpa-patinā bhauma-svarga-bhogān bubhuje //

18. Thereupon her heart being won over by the intelligence, character, dutifulness, youth, splendour and liberal disposition of the leading warrior, the Lord of Jambudwipa, she spent a period of nine crores of years and enjoyed pleasures of heaven and earth.

5.2.19

_*
tasyām u ha vā ātmajān sa rāja-vara āgnīdhro nābhi-kimpuruṣa-harivarṣelāvṛta-ramyaka-hiraṇmaya-kuru-bhadrāśva-ketumāla-saṃjñān nava putrān ajanayat //

19. By her the great king, Agnidhra had nine famous sons, viz., Nabhi, Kimpurusha, Harivarsha, Ilavrita, Ramyaka, Hiranmaya, Kuru, Bhadraswa, and Ketumala.

5.2.20

_*
sā sūtvātha sutān navānuvatsaraṃ gṛha evāpahāya pūrvacittir bhūya evājaṃ devam upatasthe //

20. Then, after having borne him nine sons in course of nine years, Purvachitti left them in Agnidhra's house and returned to wait upon god Brahma.

5.2.21

_*
āgnīdhra-sutās te mātur anugrahād autpattikenaiva saṃhanana-balopetāḥ pitrā vibhaktā ātma-tulya-nāmāni yathā-bhāgaṃ jambūdvīpa-varṣāṇi bubhujuḥ //

21. Those sons of Agnīdhra were, through the grace of their mother, from the very moment of birth, possessed of an adamantine frame and strength, and being given their due shares, protected severally their continents, which were so called after them.

5.2.22

_*
āgnīdhro rājātṛptaḥ kāmānām apsarasam evānudinam adhi-manyamānas tasyāḥ salokatāṃ śrutibhir avārundha yatra pitaro mādayante //

22. Still not satisfied with pleasures and daily thinking of none but the celestial damsel, king Agnīdhra by means of sacrifices and duties performed according to the Vedas, attained to the same world as she was in and where the Pitris also live in delight.

5.2.23

_*
samparete pitari nava bhrātaro meru-duhit-r merudevīṃ pratirūpām ugradaṃṣṭrīṃ latāṃ ramyāṃ śyāmāṃ nārīṃ bhadrāṃ devavītim iti saṃjñā navodavahan //

23. On the demise of their father the nine brothers married the nine daughters of Meru, who are, by name, Merudevi, Pratirupa, Ugradamshtri, Lata, Ramya, Syama, Nari, Bhadra, and Devaviti.