Chapter 2 - The History of Agnīdhra

[Sanskrit text for this chapter is available]

Śrī Śuka said:

1. When his father (Priyavrata) was thus absorbed (in the yoga of devotion as advised by Nārada), Agnīdhra, who abided by his (father’s) commands, kept the injunctions of Dharma in view, and accordingly protected properly his subjects, the inhabitants of Jambūdvīpa, like his own children.

2. Once upon a time, he, being desirous of attaining to Pitṛloka (the region of manes, by having a son), went to perform penance in the valley of mount Mandāra which was the sporting ground of beautiful celestial damsels. He collected all the articles required for worship, and with concentrated mind, he propitiated the venerable Brahmā, the lord of the progenitors of the universe.

3. Having understood his intention, the glorious Firstborn god Brahmā, deputed to him a celestial damsel called Pūrvacitti who was a singer in his assembly.

4. And leisurely did she stroll to the garden adjacent to Agnīdhra’s hermitage. The garden appeared extremely beautiful with its lotus-ponds of crystal-clear water, which were resounded with the variegated sweet warblings of aquatic birds like water fowls Kāraṇḍavas (a kind of duck), swans etc. And the water-birds were (in their turn) aroused by the resounding melodious notes of the pairs of herbacious and terrestrial birds, perching on golden creepers which intertwined the mass of branches of densely grown forest trees of various kinds.

5. The Prince caught up the sound of the beautiful anklets jingling at every step she wove in a charming, amorous pattern in her graceful advance. He slightly opened the pair of his lotus-bud-like eyes which were till now closed in religious meditation, and perceived her closely.

6. Like a female bee (kissing a flower), the heavenly nyrṇph was enjoying the sweet smell of flowers not far from him. She was making room for the god of Love (the flower-weaponed god) in the minds of men by her gait, sportiveness, bashful and modest glances, sweet voice and charming limbs which profusely delighted the minds and eyes of gods and men (alike). Her full (pitcher-like) breasts, braids of hair and girdle were slightly agitated by her quickened steps out of fear, when she was assailed by a swarm of bees blind and inebriated with the fragrance of her breath (in the form) of words which dropped from her mouth, and which being accompanied with a smile, were sweet like nectar and intoxicating like wine. Agnīdhra fell under the strong influence of the god of love (with a crocodile on his banner), who got an opportunity to enter his heart the very moment he saw her, and like a stupid^[1] fellow, he addressed her (as follows):

7. “Oh great sage! Who are you and what do you propose to do on this hill? Are you some indescribable power of the worshipful, Supreme Deity? Oh friend! Do you carry a pair of stringless bows (namely your eyebrows) for your purpose, or do you hunt after careless uncautious [incautious?] beasts (like me who are not self-controlled)?

8. (Referring to her amorous side-glances). These two arrows of your glorious self are winged with lotus-petals (in the form of your eyes). They are gentle, beautiful without feathers, yet of extremely sharp teeth (points). We do not know at whom you wish to aim them in this jungle. May your valour be for the good of dull-witted persons like us.

9. (Referring to the black bees moving about her due to the fragrance of her body). These disciples of your worship are reciting (Vedic hymns) around you, and by incessantly singing the Sama verses with a full understanding of its mystic doctrine they are glorifying the Lord. Just as all sages eagerly resort to their particular (traditional) branch of the Vedas, all these (black bees) eagerly resort to the showers of flowers that are dropped down on all sides from your braid of hair.

10. (Listening to the jingling of the anklets). Oh Brahman! We can hear only the sweet notes of the tittira birds which are encaged (in your anklets), but their form is not visible. Whence did you get the Kadamba-flower-like splendour (of the garment), round your hips which are engirdled by a fire-like shining zone.

11. (Referring to her full conical breasts). Oh Brāhmaṇa (twice-born one)! What is stored in your beautiful horns which you carry (with difficulty on your bosom), despite your slender waist, and on which my eyesight is firmly resting? The saffron—coloured fragrant paste applied to your horn is such as has filled my hermitage with sweet smell, Oh beautiful one.

12. Oh best friend! Please show me your region, the inhabitants whereof bear on their bosom such wonderful pair of limbs which (delight yet) agitate the minds of ascetics like us, and who have on their countenance such a wonderful treasure of sweet words, amorous gestures, nectar and the like.

13. (Pointing to the betel leaves which she was chewing) What is the food on which you subsist? By eating (chewing) that there blows forth a fragrance like that of an oblation offered into the sacrificial fire, Oh dear friend. You are a part (aṃśa or kalā) of god Viṣṇu, for like Him, there are (ear-rings with) two unwinking crocodiles in your ears. Your countenance is like a lake with its bewildered eyes which are a pair of fish in agitation; with your rows of teeth appearing beautiful like a row of swans and with the mass of curly hair like swarms of black bees moving about you.

14. This ball which, when hit by your lotuslike hands‘moves about in all directions, makes my eyes roll about. You are not aware of the loosened braids of your curly hair. Alas! The dissolute wind, addicted to licentious pleasure, is taking off your lower garment.

15. Oh ascetic (rich in penance)! Your beauty wrecks the penance of those who are engaged in austerities. By what kind of penance did you secure it (your beauty)? My friend! (Come on) You should perform penance in my company. Or it may be that god Brahmā (who desires to extend creation), has been verily pleased with me (and has sent you to me).

16. I shall not let you go, my beloved, who are conferred on me by god Brahmā. Neither my mind nor even my sight, fixed on you as they are, would like to depart. Oh friend with beautiful horns, be pleased to take (lead) me, your devoted servant, wherever you like. May your faithful companions follow me (Or, may the female deer which are the companions in the forest go by the right side—as an auspicious omen”.

Śrī Śuka said:

17. In this way, Prince Agnīdhra who was highly expert in the art of courting beautiful ladies and was blest with godlike intelligence, thoroughly propitiated the celestial damsel in a language which cleverly expressed his intention.

18. And she whose heart became strongly atttached to him on account of the intelligence, noble character, beauty, youth, splendour and liberality of that prominent hero (lit. the lord of warriors), enjoyed in the company of the lord of Jambūdvīpa, earthly and heavenly enjoyment for a pretty long time (lit. a period of a myriad of myriad years.)

19. The great king Agnīdhra, they said, got by her nine sons by name Nābhi, Kimpuruṣa, Harivarṣa, Ilāvṛta, Ramyaka, Hiraṇmaya, Kuru, Bhadrāśva, Ketumāla.

20. Having given birth to nine sons, one per year, and leaving them in the palace, Pūrvacitti again rejoined her service with god Brahmā.

21. Those sons of Agnīdhra, from their birth, inherited well-built body and (enormous) strength by the grace of their (heavenly) mother. When the patrimony was duly divided among them by their father, they enjoyed severally (kingship of) the different divisions of Jambūdvīpa which were also named after them^[2].

22. King Agnīdhra was not still satisfied with enjoyment of pleasures. Everyday he brooded over nothing else but that celestial damsel. By performance of acts prescribed in the Vedas, he attained the same region as hers—a region where departed forefathers enjoy themselves.

23. On the demise of their father, the nine brothers married the nine daughters of Meru, whose names were Merudevī, Pratirūpā, Ugradaṃṣṭrī, Latā, Ramyā, Śyāmā, Nārī, Bhadrā, Devavītī.

Footnotes and references:

[1]:

He is called stupid as he failed to distinguish between a man and a woman, and addressed the nymph as if she was a man.

[2]:

Bhāgavata Candrikā notes that Bhāratavarṣa is later named after king Bharata. Previously it was known as Ajanābha, after king Nābhi.