श्रीशुक उवाच ।
एवं पितरि सम्प्रवृत्ते तदनुशासने वर्तमान आग्नीध्रो
जम्बूद्वीपौकसः प्रजा औरसवद्धर्मावेक्षमाणः
पर्यगोपायत् ॥ १॥
स च कदाचित्पितृलोककामः सुरवरवनिताक्रीडाचलद्रोण्यां
भगवन्तं विश्वसृजां पतिमाभृतपरिचर्योपकरण आत्मैकाग्र्येण
तपस्व्याराधयाम्बभूव ॥ २॥
तदुपलभ्य भगवानादिपुरुषः सदसि गायन्तीं पूर्वचित्तिं
नामाप्सरसमभियापयामास ॥ ३॥
सा च तदाश्रमोपवनमतिरमणीयं विविधनिबिडविटपि-
विटपनिकरसंश्लिष्टपुरटलतारूढस्थलविहङ्गममिथुनैः
प्रोच्यमानश्रुतिभिः प्रतिबोध्यमानसलिलकुक्कुटकारण्डव-
कलहंसादिभिर्विचित्रमुपकूजितामलजलाशयकमलाकर-
मुपबभ्राम ॥ ४॥
तस्याः सुललितगमनपदविन्यासगतिविलासायाश्चानुपदं
खणखणायमानरुचिरचरणाभरणस्वनमुपाकर्ण्य
नरदेवकुमारः समाधियोगेनामीलितनयननलिनमुकुल-
युगलमीषद्विकचय्य व्यचष्ट ॥ ५॥
तामेवाविदूरे मधुकरीमिव सुमनस उपजिघ्रन्तीं
दिविजमनुजमनोनयनाह्लाददुघैर्गतिविहारव्रीडा-
विनयावलोकसुस्वराक्षरावयवैर्मनसि नृणां कुसुमायुधस्य
विदधतीं विवरं निजमुखविगलितामृतासवसहास-
भाषणामोदमदान्धमधुकरनिकरोपरोधेन द्रुतपदविन्यासेन
वल्गुस्पन्दनस्तनकलशकबरभाररशनां देवीं तदवलोकनेन
विवृतावसरस्य भगवतो मकरध्वजस्य वशमुपनीतो
जडवदिति होवाच ॥ ६॥
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Śrī Śuka began again : His father (Priyavrata) being thus engaged (in the practice of Devotion), Āgnīḍhra, who followed his commands, duly protected the people of Jambūdwīpa as his own progeny, keeping his eye on Dharma (righteousness). (1)
Seeking (an abode in) the realm of the manes (i.e., desirous of getting a worthy son), he collected (all) the requisites for worship and with (deep) concentration of mind and asceticism adored the glorious Brahmā (the ruler of lords of created beings) in a valley of Mount Mandara (the pleasure-Brahmā (the ruler of lords of created beings) in a valley of Mount Mandara (the pleasure-Brahmā (the ruler of lords of created beings) in a valley of Mount Mandara (the pleasure-Brahmā (the ruler of lords of created beings) in a valley of Mount Mandara (the pleasure-Brahmā (the ruler of lords of created beings) in a valley of Mount Mandara (the pleasure-Brahmā (the ruler of lords of created beings) in a valley of Mount Mandara (the pleasure-Brahmā (the ruler of lords of created beings) in a valley of Mount Mandara (the pleasure-Brahmā (the ruler of lords of man) in the city of Mount Mandara (the pleasure-Brahmā (the ruler of lords of man) in the city of Mount Mandara (the pleasure-Brahmā (the ruler of lords of man) in the city of Mount Mandara (the pleasure-Brahmā (the ruler of lords of man) in the city of Mount Mandara (the pleasure-Brahmā (the ruler of lords of man) in the city of Mount Mandara (the pleasure-Brahmā (the ruler of lords of man) in the city of Mount Mandara (the pleasure-Brahmā (the ruler of lords of man) in the city of Mount Mandara (the pleasure-Brahmā (the ruler of lords of man) in the city of Mount Mandara (the pleasure-Brahmā (the ruler of lords of man) in the city of awakened (in their turn) by the notes uttered by pairs of land birds perched on golden creepers intertwined with the boughs of densely-growing trees of every description; and Pūrvacitti sauntered about that garden. (4)
The steps she took in the course of her exceedingly graceful stroll exhibited the charm of her gait and at her every pace the beautiful ornaments she wore about her feet made a jingling sound, hearing which the prince slightly opened both his eyes—resembling a pair of lotus buds—till now closed in the practice of deep meditation, and espied her. (5)
Like a female honey-bee the celestial damsel was enjoying the (sweet) odour of flowers not very far (from him), and carving a passage for Love (using flowers for his weapons) into the minds of men by (the witchery of) her gait, sport, bashful and modest-glances, musical voice and (graceful) limbs—all ravishing the mind and eyes of (both) gods and men. And her full breasts, head of hair and girdle were thrown into a state of charming agitation as she walked with quick paces, when assailed by swarms of honey-bees maddened by the sweet fragrance of (her breath in the form of) words—accompanied with a smile—that escaped from her mouth and which were (sweet) as nectar and (inebriating as) wine. The prince succumbed to the dominating influence of the most powerful god of love—who had found an open door to his heart the moment the prince saw her—and addressed her like a dunce in the following words:— (6) (1-6)
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का त्वं चिकीर्षसि च किं मुनिवर्य शैले
मायासि कापि भगवत्परदेवतायाः ।
विज्ये बिभर्षि धनुषी सुहृदात्मनोऽर्थे
किं वा मृगान् मृगयसे विपिने प्रमत्तान् ॥ ७॥
बाणाविमौ भगवतः शतपत्रपत्रौ
शान्तावपुङ्खरुचिरावतितिग्मदन्तौ ।
कस्मै युयुङ्क्षसि वने विचरन् न विद्मः
क्षेमाय नो जडधियां तव विक्रमोऽस्तु ॥ ८॥
शिष्या इमे भगवतः परितः पठन्ति
गायन्ति साम सरहस्यमजस्रमीशम् ।
युष्मच्छिखाविलुलिताः सुमनोऽभिवृष्टीः
सर्वे भजन्त्यृषिगणा इव वेदशाखाः ॥ ९॥
वाचं परं चरणपञ्जरतित्तिरीणां
ब्रह्मन्नरूपमुखरां शृणवाम तुभ्यम् ।
लब्धा कदम्बरुचिरङ्कविटङ्कबिम्बे
यस्यामलातपरिधिः क्व च वल्कलं ते ॥ १०॥
किं सम्भृतं रुचिरयोर्द्विज शृङ्गयोस्ते
मध्ये कृशो वहसि यत्र दृशिः श्रिता मे ।
पङ्कोऽरुणः सुरभिरात्मविषाण ईदृग्
येनाश्रमं सुभग मे सुरभीकरोषि ॥ ११॥
लोकं प्रदर्शय सुहृत्तम तावकं मे
यत्रत्य इत्थमुरसावयवावपूर्वौ ।
अस्मद्विधस्य मन उन्नयनौ बिभर्ति
बह्वद्भुतं सरसराससुधादिवक्त्रे ॥ १२॥
का वाऽऽत्मवृत्तिरदनाद्धविरङ्ग वाति
विष्णोः कलास्यनिमिषोन्मकरौ च कर्णौ ।
उद्विग्नमीनयुगलं द्विजपङ्क्तिशोचि-
रासन्नभृङ्गनिकरं सर उन्मुखं ते ॥ १३॥
योऽसौ त्वया करसरोजहतः पतङ्गो
दिक्षु भ्रमन् भ्रमत एजयतेऽक्षिणी मे
मुक्तं न ते स्मरसि वक्रजटावरूथं
कष्टोऽनिलो हरति लम्पट एष नीवीम् ॥ १४॥
रूपं तपोधन तपश्चरतां तपोघ्नं
ह्येतत्तु केन तपसा भवतोपलब्धम् ।
चर्तुं तपोऽर्हसि मया सह मित्र मह्यं
किं वा प्रसीदति स वै भवभावनो मे ॥ १५॥
न त्वां त्यजामि दयितं द्विजदेवदत्तं
यस्मिन् मनो दृगपि नो न वियाति लग्नम् ।
मां चारुशृङ्ग्यर्हसि नेतुमनुव्रतं ते
चित्तं यतः प्रतिसरन्तु शिवाः सचिव्यः ॥ १६॥
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"Who are you and what do you intend to do on this hill, O great sage ? Are you the inscrutable Māyā (deluding potency) of the all-powerful Supreme Deity ? (Pointing to her eyebrows) O friend ! do you wield that pair of stringless bows for your own protection or are you in search of (some) unwary game (creatures like me, who have no control over their senses) in the forest ? (7)
(Pointing to her shaftlike sidelong glances) These two arrows of your worshipful self, winged as they are with lotus-petals (in the shape of eyes), are (very) gentle and lovely (even) without hilt, yet extremely sharp-pointed. We wonder whom you intend to aim them at, wandering as you do in the forest. May this expedition (valour) of yours These pupils of your worshipful self are chanting about you the (hymns of ) Sāmaveda Lord (thereby). They (eagerly) resort to the showers of flowers dropped from your locks even as hosts of Rṣis (holy sages) accept the recensions of the Veda traditionally followed by their own school. (9)
(Pointing to the sweet jingling of her anklets) We simply hear, O sage, the (dulcet) notes of the partridges locked up in the cages of your feet—notes which are distinctly heard though (their source in the shape of the birds is) invisible. (Referring to her loin cloth) Wherefrom did you get the yellow splendour resembling that of a Kadamba flower on your beautiful circular hips? (Pointing to the girdle) They are (also) girdled with a belt of fire ! But (by the by) where is your bark-covering ? (10)
(Pointing to her conical breasts) What lies treasured up, O holy Brāhmaṇa, in (yonder) two horns of yours, which you carry (in your bosom)—though you are (so) slender at your waist—and upon which my eyes are riveted ? (Again) unique is the scarlet and fragrant paste on your horns, with which, O beautiful one, you are perfuming my hermitage ! (11)
Be pleased to show me your native place, O great friend, the inhabitants of which carry on their bosom in this way such a strange pair of limbs that agitate the mind of people like me, and many a wonderful treasure like sweetness (in the shape of sweet words), amorous gestures and nectar (flowing from their lips) in their mouth. (12)
(Pointing to the betel leaves that were being chewed by her) What is the (kind of) food with which you nourish your body ? For from the chewing thereof, O dear one, issues (from your mouth) an aroma as of oblations poured into the sacred fire. Surely you are a ray of Lord Viṣṇu (the Protector of the universe); that is why your ears (like His) are adorned with brilliant ear-rings resembling two unwinking alligators. (And) your countenance is akin to a lake with its bewildered eyes resembling two leaping fish, its snow-white rows of teeth corresponding to swans and its mass of curly hair appearing like swarms of honey-bees hovering close at hand. (13)
The yonder ball, which when struck by your lotus-like hand flies about in all directions, makes my eyes roll about, my mind being (already) confounded. (Oh), do you not mind your unloosed braid of curly locks ? (And) lo ! this mischievous and lustful breeze is blowing off your lower garment. (14)
Through what (kind of) austerities did you secure this beautiful form, O great ascetic, wrecking as it does the austerities of others practising them ? You ought to practise asceticism with me, O friend ! Or may be Brahmā himself (who is intent on extending his creation) has shown his grace to me (by sending you to me for a wife). (15)
I shall not forgo you, my beloved friend, who have been conferred on me by Brahmā (lit., the adored of the twice-born). Neither my mind nor my eyes turn away (from you), fastened as they are on you. Be pleased (therefore) to take me, your servant, O fair-bosomed damsel ! wheresoever you please, and let these obedient companions (of yours) follow me. (16) (7-16)
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श्रीशुक उवाच
इति ललनानुनयातिविशारदो ग्राम्यवैदग्ध्यया
परिभाषया तां विबुधवधूं विबुधमतिरधिसभा-
जयामास ॥ १७॥
सा च ततस्तस्य वीरयूथपतेर्बुद्धिशीलरूपवयः-
श्रियौदार्येण पराक्षिप्तमनास्तेन सहायुतायुत-
परिवत्सरोपलक्षणं कालं जम्बूद्वीपपतिना
भौमस्वर्गभोगान् बुभुजे ॥ १८॥
तस्यामु ह वा आत्मजान् स राजवर आग्नीध्रो
नाभिकिम्पुरुषहरिवर्षेलावृतरम्यकहिरण्मयकुरुभद्राश्व-
केतुमालसंज्ञान् नव पुत्रानजनयत् ॥ १९॥
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Śrī Śuka went on : By thus employing a language clever in expressing sensual things, prince Āgnīdhra, who possessed the intelligence of gods and proved a past master in winning over the young woman, propitiated that celestial damsel by showing her great regard. (17)
She too, whose mind was captivated by the intelligence, amiability, comeliness, youth, splendour and nobility of that leading hero, then enjoyed with that lord of (the entire) Jambūdwīpa earthly as well as celestial pleasures for a period extending over ten crore years. (18)
Through her, it is said, that foremost of kings, Āgnīdhra, begot nine sons—Nābhi, Kimpuruṣa, Harivarṣa, Ilāvṛta, Ramyaka, Hiraṇmaya, Kuru, Bhadrāśwa and Ketumāla by name. (19) (17-19)
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सा सूत्वाथ सुतान् नवानुवत्सरं गृह एवापहाय
पूर्वचित्तिर्भूय एवाजं देवमुपतस्थे ॥ २०॥
आग्नीध्रसुतास्ते मातुरनुग्रहादौत्पत्तिकेनैव
संहननबलोपेताः पित्रा विभक्ता आत्मतुल्यनामानि
यथाभागं जम्बूद्वीपवर्षाणि बुभुजुः ॥ २१॥
आग्नीध्रो राजातृप्तः कामानामप्सरसमेवानुदिन-
मधिमन्यमानस्तस्याः सलोकतां श्रुतिभिरवारुन्ध
यत्र पितरो मादयन्ते ॥ २२॥
सम्परेते पितरि नव भ्रातरो मेरुदुहितॄर्मेरुदेवीं प्रतिरूपा-
मुग्रदंष्ट्रीं लतां रम्यां श्यामां नारीं भद्रां देववीतिमिति संज्ञा
नवोदवहन् ॥ २३॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
पञ्चमस्कन्धे आग्नीध्रवर्णनं नाम द्वितीयोऽध्यायः ॥ २॥
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Having brought forth (as many as) nine sons, (one) each year, and leaving them (all) in that very house (of Āgnīdhra), Pūrvacitti once more joined the service of the (supreme) god, Brahmā (the birthless one). (20)
The aforesaid sons of Āgnīdhra, who were well-built and strong by birth through the grace of their (celestial) mother, were allotted their due share (in his kingdom) by their father and ruled over the divisions of Jambūdwīpa apportioned to them, which were (also) named after them. (21)
King Āgnīdhra, who was not (yet) sated with sense-delights, constantly thought of that celestial nymph as superior (to everything else), and secured through deeds enjoined by the Vedas residence in the same heaven with her, the heaven where the manes live in delight. (22)
On the demise of (their) father the nine brothers married the nine daughters of Meru (the deity presiding over Mount Sumeru), Merudevi, Pratirūpā, Ugradarhṣṭrī, Latā, Ramyā, Śyāmā, Nārī, Bhadrā and Devaviti by name. (23)
Thus ends the second discourse entitled "An account of Āgnīdhra" in Book Five of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (20-23)
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