Śrīmad Bhāgavatam |Canto 5 Chapter 2
The Activities of Mahārāja Āgnīdhra
evaṁ pitari sampravṛtte tad-anuśāsane vartamāna āgnīdhro jambūdvīpaukasaḥ prajā aurasavad dharmāvekṣamāṇaḥ paryagopāyat.
śrī-śukaḥ — Śrī Śukadeva Gosvāmī; uvāca — said; evam — thus; pitari — when his father; sampravṛtte — took to the path of liberation; tat-anuśāsane — according to his order; vartamānaḥ — situated; āgnīdhraḥ — King Āgnīdhra; jambū-dvīpa-okasaḥ — the inhabitants of Jambūdvīpa; prajāḥ — citizens; aurasa-vat — as if they were his sons; dharma — religious principles; avekṣamāṇaḥ — strictly observing; paryagopāyat — completely protected.
Śrī Śukadeva Gosvāmī continued: After his father, Mahārāja Priyavrata, departed to follow the path of spiritual life by undergoing austerities, King Āgnīdhra completely obeyed his order. Strictly observing the principles of religion, he gave full protection to the inhabitants of Jambūdvīpa as if they were his own begotten sons.
sa ca kadācit pitṛloka-kāmaḥ sura-vara-vanitākrīḍācala-droṇyāṁ bhagavantaṁ viśva-sṛjāṁ patim ābhṛta-paricaryopakaraṇa ātmaikāgryeṇa tapasvy ārādhayāṁ babhūva.
saḥ — he (King Āgnīdhra); ca — also; kadācit — once upon a time; pitṛloka — the Pitṛloka planet; kāmaḥ — desiring; sura-vara — of the great demigods; vanitā — the women; ākrīḍā — the place of pastimes; acala-droṇyām — in one valley of the Mandara Hill; bhagavantam — unto the most powerful (Lord Brahmā); viśva-sṛjām — of personalities who have created this universe; patim — the master; ābhṛta — having collected; paricaryā-upakaraṇaḥ — ingredients for worship; ātma — of the mind; eka-agryeṇa — with full attention; tapasvī — one who executes austerity; ārādhayām babhūva — became engaged in worshiping.
Desiring to get a perfect son and become an inhabitant of Pitṛloka, Mahārāja Āgnīdhra once worshiped Lord Brahmā, the master of those in charge of material creation. He went to a valley of Mandara Hill, where the damsels of the heavenly planets come down to stroll. There he collected garden flowers and other necessary paraphernalia and then engaged in severe austerities and worship.
tad upalabhya bhagavān ādi-puruṣaḥ sadasi gāyantīṁ pūrvacittiṁ nāmāpsarasam abhiyāpayām āsa.
tat — that; upalabhya — understanding; bhagavān — the most powerful; ādi-puruṣaḥ — the first created being within this universe; sadasi — in his assembly; gāyantīm — dancing girl; pūrvacittim — Pūrvacitti; nāma — named; apsarasam — the heavenly dancing girl; abhiyāpayām āsa — sent down.
Understanding King Āgnīdhra’s desire, the first and most powerful created being of this universe, Lord Brahmā, selected the best of the dancing girls in his assembly, whose name was Pūrvacitti, and sent her to the King.
sā ca tad-āśramopavanam ati-ramaṇīyaṁ vividha-nibiḍa-viṭapi-viṭapa-nikara-saṁśliṣṭa-puraṭa-latārūḍha-sthala-vihaṅgama-mithunaiḥ procyamāna-śrutibhiḥ pratibodhyamāna-salila-kukkuṭa-kāraṇḍava-kalahaṁsādibhir vicitram upakūjitāmala-jalāśaya-kamalākaram upababhrāma.
sā — she (Pūrvacitti); ca — also; tat — of Mahārāja Āgnīdhra; āśrama — of the place of meditation; upavanam — the park; ati — very; ramaṇīyam — beautiful; vividha — varieties of; nibiḍa — dense; viṭapi — trees; viṭapa — of branches and twigs; nikara — masses; saṁśliṣṭa — attached; puraṭa — golden; latā — with creepers; ārūḍha — going high; sthala-vihaṅgama — of land birds; mithunaiḥ — with pairs; procyamāna — vibrating; śrutibhiḥ — pleasing sounds; pratibodhyamāna — responding; salila-kukkuṭa — water fowl; kāraṇḍava — ducks; kala-haṁsa — with various kinds of swans; ādibhiḥ — and so on; vicitram — variegated; upakūjita — resounding with the vibration; amala — clear; jala-āśaya — in the lake; kamala-ākaram — the source of lotus flowers; upababhrāma — began to walk in.
The Apsarā sent by Lord Brahmā began strolling in a beautiful park near the place where the King was meditating and worshiping. The park was beautiful because of its dense green foliage and golden creepers. There were pairs of varied birds such as peacocks, and in a lake there were ducks and swans, all vibrating very sweet sounds. Thus the park was magnificently beautiful because of the foliage, the clear water, the lotus flowers and the sweet singing of various kinds of birds.
tasyāḥ sulalita-gamana-pada-vinyāsa-gati-vilāsāyāś cānupadaṁ khaṇa-khaṇāyamāna-rucira-caraṇābharaṇa-svanam upākarṇya naradeva-kumāraḥ samādhi-yogenāmīlita-nayana-nalina-mukula-yugalam īṣad vikacayya vyacaṣṭa.
tasyāḥ — of her (Pūrvacitti); sulalita — in a very beautiful; gamana — movements; pada-vinyāsa — with styles of walking; gati — in the progression; vilāsāyāḥ — whose pastime; ca — also; anupadam — with every step; khaṇa-khaṇāyamāna — making a tinkling sound; rucira — very pleasing; caraṇa-ābharaṇa — of the ornaments on the feet; svanam — the sound; upākarṇya — hearing; naradeva-kumāraḥ — the Prince; samādhi — in ecstasy; yogena — by controlling the senses; āmīlita — half-open; nayana — eyes; nalina — of lotus; mukula — buds; yugalam — like a pair; īṣat — slightly; vikacayya — opening; vyacaṣṭa — saw.
As Pūrvacitti passed by on the road in a very beautiful style and mood of her own, the pleasing ornaments on her ankles tinkled with her every step. Although Prince Āgnīdhra was controlling his senses, practicing yoga with half-open eyes, he could see her with his lotuslike eyes, and when he heard the sweet tinkling of her bangles, he opened his eyes slightly more and could see that she was just nearby.
tām evāvidūre madhukarīm iva sumanasa upajighrantīṁ divija-manuja-mano-nayanāhlāda-dughair gati-vihāra-vrīḍā-vinayāvaloka-susvarākṣarāvayavair manasi nṛṇāṁ kusumāyudhasya vidadhatīṁ vivaraṁ nija-mukha-vigalitāmṛtāsava-sahāsa-bhāṣaṇāmoda-madāndha-madhukara-nikaroparodhena druta-pada-vinyāsena valgu-spandana-stana-kalaśa-kabara-bhāra-raśanāṁ devīṁ tad-avalokanena vivṛtāvasarasya bhagavato makara-dhvajasya vaśam upanīto jaḍavad iti hovāca.
tām — to her; eva — indeed; avidūre — nearby; madhukarīm iva — like a honeybee; sumanasaḥ — beautiful flowers; upajighrantīm — smelling; divi-ja — of those born in the heavenly planets; manu-ja — of those born in human society; manaḥ — mind; nayana — for the eyes; āhlāda — pleasure; dughaiḥ — producing; gati — by her movement; vihāra — by pastimes; vrīḍā — by shyness; vinaya — by humility; avaloka — by glancing; su-svara-akṣara — by her sweet voice; avayavaiḥ — and by the limbs of the body; manasi — in the mind; nṛṇām — of men; kusuma-āyudhasya — of Cupid, who has a flower arrow in his hand; vidadhatīm — making; vivaram — aural reception; nija-mukha — from her own mouth; vigalita — pouring out; amṛta-āsava — nectar like honey; sa-hāsa — in her smiling; bhāṣaṇa — and talking; āmoda — by the pleasure; mada-andha — blinded by intoxication; madhukara — of bees; nikara — by groups; uparodhena — because of being surrounded; druta — hasty; pada — of feet; vinyāsena — by stylish stepping; valgu — a little; spandana — moving; stana — breasts; kalaśa — like waterpots; kabara — of her braids of hair; bhāra — weight; raśanām — the belt upon the hips; devīm — the goddess; tat-avalokanena — simply by seeing her; vivṛta-avasarasya — taking the opportunity of; bhagavataḥ — of the greatly powerful; makara-dhvajasya — of Cupid; vaśam — under the control; upanītaḥ — being brought in; jaḍa-vat — as if stunned; iti — thus; ha — certainly; uvāca — he said.
Like a honeybee, the Apsarā smelled the beautiful and attractive flowers. She could attract the minds and vision of both humans and demigods by her playful movements, her shyness and humility, her glances, the very pleasing sounds that poured from her mouth as she spoke, and the motion of her limbs. By all these qualities, she opened for Cupid, who bears an arrow of flowers, a path of aural reception into the minds of men. When she spoke, nectar seemed to flow from her mouth. As she breathed, the bees, mad for the taste of her breath, tried to hover about her beautiful lotuslike eyes. Disturbed by the bees, she tried to move hastily, but as she raised her feet to walk quickly, her hair, the belt on her hips, and her breasts, which were like water jugs, also moved in a way that made her extremely beautiful and attractive. Indeed, she seemed to be making a path for the entrance of Cupid, who is most powerful. Therefore the prince, completely subdued by seeing her, spoke to her as follows.
kā tvaṁ cikīrṣasi ca kiṁ muni-varya śaile
māyāsi kāpi bhagavat-para-devatāyāḥ
vijye bibharṣi dhanuṣī suhṛd-ātmano ’rthe
kiṁ vā mṛgān mṛgayase vipine pramattān
kā — who; tvam — are you; cikīrṣasi — are you trying to do; ca — also; kim — what; muni-varya — O best of munis; śaile — on this hill; māyā — illusory potency; asi — are you; kāpi — some; bhagavat — the Supreme Personality of Godhead; para-devatāyāḥ — of the transcendental Lord; vijye — without strings; bibharṣi — you are carrying; dhanuṣī — two bows; suhṛt — of a friend; ātmanaḥ — of yourself; arthe — for the sake; kim vā — or; mṛgān — forest animals; mṛgayase — are you trying to hunt; vipine — in this forest; pramattān — who are materially maddened.
The Prince mistakenly addressed the Apsarā: O best of saintly persons, who are you? Why are you on this hill, and what do you want to do? Are you one of the illusory potencies of the Supreme Personality of Godhead? You seem to be carrying two bows without strings. What is the reason you carry these bows? Is it for some purpose of your own or for the sake of a friend? Perhaps you carry them to kill the mad animals in this forest.
bāṇāv imau bhagavataḥ śata-patra-patrau
śāntāv apuṅkha-rucirāv ati-tigma-dantau
kasmai yuyuṅkṣasi vane vicaran na vidmaḥ
kṣemāya no jaḍa-dhiyāṁ tava vikramo ’stu
bāṇau — two arrows; imau — these; bhagavataḥ — of you, the most powerful; śata-patra-patrau — having feathers like the petals of a lotus flower; śāntau — peaceful; apuṅkha — without a shaft; rucirau — very beautiful; ati-tigma-dantau — having a very sharp point; kasmai — whom; yuyuṅkṣasi — you want to pierce; vane — in the forest; vicaran — loitering; na vidmaḥ — we cannot understand; kṣemāya — for welfare; naḥ — of us; jaḍa-dhiyām — who are dull-headed; tava — your; vikramaḥ — prowess; astu — may be.
Then Āgnīdhra observed the glancing eyes of Pūrvacitti and said: My dear friend, you have two very powerful arrows, namely your glancing eyes. Those arrows have feathers like the petals of a lotus flower. Although they have no shafts, they are very beautiful, and they have very sharp, piercing points. They appear very peaceful, and thus it seems that they will not be shot at anyone. You must be loitering in this forest to shoot those arrows at someone, but I cannot understand whom. My intelligence is dull, and I cannot combat you. Indeed, no one can equal you in prowess, and therefore I pray that your prowess will be for my good fortune.
śiṣyā ime bhagavataḥ paritaḥ paṭhanti
gāyanti sāma sarahasyam ajasram īśam
yuṣmac-chikhā-vilulitāḥ sumano ’bhivṛṣṭīḥ
sarve bhajanty ṛṣi-gaṇā iva veda-śākhāḥ
śiṣyāḥ — disciples, followers; ime — these; bhagavataḥ — of your worshipable self; paritaḥ — surrounding; paṭhanti — are reciting; gāyanti — are singing; sāma — the Sāma Veda; sa-rahasyam — with the confidential portion; ajasram — incessantly; īśam — unto the Lord; yuṣmat — your; śikhā — from bunches of hair; vilulitāḥ — fallen; sumanaḥ — of flowers; abhivṛṣṭīḥ — showers; sarve — all; bhajanti — enjoy, resort to; ṛṣi-gaṇāḥ — sages; iva — like; veda-śākhāḥ — branches of Vedic literature.
Seeing the bumblebees following Pūrvacitti, Mahārāja Āgnīdhra said: My dear Lord, the bumblebees surrounding your body are like disciples surrounding your worshipable self. They are incessantly chanting the mantras of the Sāma Veda and the Upaniṣads, thus offering prayers to you. Just as great sages resort to the branches of Vedic literatures, the bumblebees are enjoying the showers of flowers falling from your hair.
vācaṁ paraṁ caraṇa-pañjara-tittirīṇāṁ
brahmann arūpa-mukharāṁ śṛṇavāma tubhyam
labdhā kadamba-rucir aṅka-viṭaṅka-bimbe
yasyām alāta-paridhiḥ kva ca valkalaṁ te
vācam — the resounding vibration; param — only; caraṇa-pañjara — of the ankle bells; tittirīṇām — of the tittiri birds; brahman — O brāhmaṇa; arūpa — without form; mukharām — able to be very distinctly heard; śṛṇavāma — I hear; tubhyam — your; labdhā — gotten; kadamba — like the kadamba flower; ruciḥ — lovely color; aṅka-viṭaṅka-bimbe — on the beautiful circular hips; yasyām — on which; alāta-paridhiḥ — encirclement of burning cinders; kva — where; ca — also; valkalam — covering cloth; te — your.
O brāhmaṇa, I can simply hear the tinkling of your ankle bells. Within those bells, tittiri birds seem to be chirping among themselves. Although I do not see their forms, I can hear how they are chirping. When I look at your beautiful circular hips, I see they are the lovely color of kadamba flowers, and your waist is encircled by a belt of burning cinders. Indeed, you seem to have forgotten to dress yourself.
kiṁ sambhṛtaṁ rucirayor dvija śṛṅgayos te
madhye kṛśo vahasi yatra dṛśiḥ śritā me
paṅko ’ruṇaḥ surabhīr ātma-viṣāṇa īdṛg
yenāśramaṁ subhaga me surabhī-karoṣi
kim — what; sambhṛtam — filled; rucirayoḥ — very beautiful; dvija — O brāhmaṇa; śṛṅgayoḥ — within two horns; te — your; madhye — in the middle; kṛśaḥ — thin; vahasi — you are carrying; yatra — wherein; dṛśiḥ — eyes; śritā — attached; me — my; paṅkaḥ — powder; aruṇaḥ — red; surabhiḥ — fragrant; ātma-viṣāṇe — on the two horns; īdṛk — such; yena — by which; āśramam — place of residence; su-bhaga — O most fortunate one; me — my; surabhī-karoṣi — you are perfuming.
Āgnīdhra then praised Pūrvacitti’s raised breasts. He said: My dear brāhmaṇa your waist is very thin, yet with great difficulty you are carefully carrying two horns, to which my eyes have become attracted. What is filling those two beautiful horns? You seem to have spread fragrant red powder upon them, powder that is like the rising morning sun. O most fortunate one, I beg to inquire where you have gotten this fragrant powder that is perfuming my āśrama, my place of residence.
lokaṁ pradarśaya suhṛttama tāvakaṁ me
yatratya ittham urasāvayavāv apūrvau
asmad-vidhasya mana-unnayanau bibharti
bahv adbhutaṁ sarasa-rāsa-sudhādi vaktre
lokam — residential place; pradarśaya — please show; suhṛt-tama — O best of friends; tāvakam — your; me — unto me; yatratyaḥ — a person born wherein; ittham — like this; urasā — by the chest; avayavau — two limbs (breasts); apūrvau — wonderful; asmat-vidhasya — of a person like me; manaḥ-unnayanau — very agitating to the mind; bibharti — sustains; bahu — many; adbhutam — wonderful; sarasa — sweet words; rāsa — amorous gestures like smiling; sudhā-ādi — such as nectar; vaktre — in the mouth.
O best friend, will you kindly show me the place where you reside? I cannot imagine how the residents of that place have gotten such wonderful bodily features as your raised breasts, which agitate the mind and eyes of a person like me who sees them. Judging by the sweet speech and kind smiles of those residents, I think that their mouths must contain nectar.
kā vātma-vṛttir adanād dhavir aṅga vāti
viṣṇoḥ kalāsy animiṣonmakarau ca karṇau
āsanna-bhṛṅga-nikaraṁ sara in mukhaṁ te
kā — what; vā — and; ātma-vṛttiḥ — food for maintenance of the body; adanāt — by the chewing (of betel); haviḥ — pure sacrificial ingredients; aṅga — my dear friend; vāti — emanate; viṣṇoḥ — of Lord Viṣṇu; kalā — expansion of the body; asi — you are; animiṣa — without blinking; unmakarau — two brilliant sharks; ca — also; karṇau — two ears; udvigna — restless; mīna-yugalam — possessing two fish; dvija-paṅkti — of lines of teeth; śociḥ — beauty; āsanna — nearby; bhṛṅga-nikaram — possessing swarms of bumblebees; saraḥ it — like a lake; mukham — face; te — your.
My dear friend, what do you eat to maintain your body? Because you are chewing betel, a pleasing scent is emanating from your mouth. This proves that you always eat the remnants of food offered to Viṣṇu. Indeed, you must also be an expansion of Lord Viṣṇu’s body. Your face is as beautiful as a pleasing lake. Your jeweled earrings resemble two brilliant sharks with unblinking eyes like those of Viṣṇu, and your own eyes resemble two restless fish. Simultaneously, therefore, two sharks and two restless fish are swimming in the lake of your face. Besides them, the white rows of your teeth seem like rows of very beautiful swans in the water, and your scattered hair resembles swarms of bumblebees following the beauty of your face.
yo ’sau tvayā kara-saroja-hataḥ pataṅgo
dikṣu bhraman bhramata ejayate ’kṣiṇī me
muktaṁ na te smarasi vakra-jaṭā-varūthaṁ
kaṣṭo ’nilo harati lampaṭa eṣa nīvīm
yaḥ — which; asau — that; tvayā — by you; kara-saroja — with the lotus palm; hataḥ — struck; pataṅgaḥ — the ball; dikṣu — in all directions; bhraman — moving; bhramataḥ — restless; ejayate — disturbs; akṣiṇī — eyes; me — of me; muktam — scattered; na — not; te — your; smarasi — are you mindful of; vakra — curling; jaṭā — of hair; varūtham — bunches; kaṣṭaḥ — giving trouble; anilaḥ — wind; harati — takes away; lampaṭaḥ — like a man attached to women; eṣaḥ — this; nīvīm — lower garment.
My mind is already restless, and by playing with a ball, moving it all about with your lotuslike palm, you are also agitating my eyes. Your curling black hair is now scattered, but you are not attentive to arranging it. Are you not going to arrange it? Like a man attached to women, the most cunning wind is trying to take off your lower garment. Are you not mindful of it?
rūpaṁ tapodhana tapaś caratāṁ tapoghnaṁ
hy etat tu kena tapasā bhavatopalabdham
cartuṁ tapo ’rhasi mayā saha mitra mahyaṁ
kiṁ vā prasīdati sa vai bhava-bhāvano me
rūpam — beauty; tapaḥ-dhana — O best of the sages performing austerity; tapaḥ caratām — of persons engaged in executing austerities and penances; tapaḥ-ghnam — which dismantles the austerities; hi — certainly; etat — this; tu — indeed; kena — by what; tapasā — austerity; bhavatā — by you; upalabdham — achieved; cartum — to execute; tapaḥ — austerity; arhasi — you ought; mayā saha — with me; mitra — my dear friend; mahyam — unto me; kim vā — or maybe; prasīdati — is pleased; saḥ — he; vai — certainly; bhava-bhāvanaḥ — the creator of this universe; me — with me.
O best among those performing austerities, where did you get this wonderful beauty that dismantles the austerities performed by others? Where have you learned this art? What austerity have you undergone to achieve this beauty, my dear friend? I desire that you join me to perform austerity and penance, for it may be that the creator of the universe, Lord Brahmā, being pleased with me, has sent you to become my wife.
na tvāṁ tyajāmi dayitaṁ dvija-deva-dattaṁ
yasmin mano dṛg api no na viyāti lagnam
māṁ cāru-śṛṅgy arhasi netum anuvrataṁ te
cittaṁ yataḥ pratisarantu śivāḥ sacivyaḥ
na — not; tvām — you; tyajāmi — I shall give up; dayitam — very dear; dvija-deva — by Lord Brahmā, the demigod worshiped by the brāhmaṇas; dattam — given; yasmin — unto whom; manaḥ — mind; dṛk — eyes; api — also; naḥ — my; na viyāti — do not go away; lagnam — tightly attached; mām — me; cāru-śṛṅgi — O woman with beautiful raised breasts; arhasi — you ought; netum — to lead; anuvratam — follower; te — your; cittam — desire; yataḥ — wherever; pratisarantu — may follow; śivāḥ — favorable; sacivyaḥ — friends.
Lord Brahmā, who is worshiped by the brāhmaṇas, has very mercifully given you to me, and that is why I have met you. I do not want to give up your company, for my mind and eyes are fixed upon you and cannot be drawn away. O woman with beautiful raised breasts, I am your follower. You may take me wherever you like, and your friends may also follow me.
iti lalanānunayāti-viśārado grāmya-vaidagdhyayā paribhāṣayā tāṁ vibudha-vadhūṁ vibudha-matir adhisabhājayām āsa.
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; iti — thus; lalanā — women; anunaya — in winning over; ati-viśāradaḥ — very expert; grāmya-vaidagdhyayā — expert in fulfilling one’s material desires; paribhāṣayā — by selected words; tām — her; vibudha-vadhūm — the celestial girl; vibudha-matiḥ — Āgnīdhra, who possessed intelligence like that of the demigods; adhisabhājayām āsa — gained the favor of.
Śukadeva Gosvāmī continued: Mahārāja Āgnīdhra, whose intelligence was like that of a demigod, knew the art of flattering women to win them to his side. He therefore pleased that celestial girl with his lusty words and gained her favor.
sā ca tatas tasya vīra-yūtha-pater buddhi-śīla-rūpa-vayaḥ-śriyaudāryeṇa parākṣipta-manās tena sahāyutāyuta-parivatsaropalakṣaṇaṁ kālaṁ jambūdvīpa-patinā bhauma-svarga-bhogān bubhuje.
sā — she; ca — also; tataḥ — thereafter; tasya — of him; vīra-yūtha-pateḥ — the master of heroes; buddhi — by the intelligence; śīla — behavior; rūpa — beauty; vayaḥ — youth; śriyā — opulence; audāryeṇa — and by the magnanimity; parākṣipta — attracted; manāḥ — her mind; tena saha — with him; ayuta — ten thousand; ayuta — ten thousand; parivatsara — years; upalakṣaṇam — extending; kālam — time; jambūdvīpa-patinā — with the King of Jambūdvīpa; bhauma — earthly; svarga — heavenly; bhogān — pleasures; bubhuje — enjoyed.
Attracted by the intelligence, learning, youth, beauty, behavior, opulence and magnanimity of Āgnīdhra, the King of Jambūdvīpa and master of all heroes, Pūrvacitti lived with him for many thousands of years and luxuriously enjoyed both worldly and heavenly happiness.
tasyām u ha vā ātmajān sa rāja-vara āgnīdhro nābhi-kimpuruṣa-harivarṣelāvṛta-ramyaka-hiraṇmaya-kuru-bhadrāśva-ketumāla-saṁjñān nava putrān ajanayat.
tasyām — in her; u ha vā — certainly; ātma-jān — sons; saḥ — he; rāja-varaḥ — the best of kings; āgnīdhraḥ — Āgnīdhra; nābhi — Nābhi; kiṁpuruṣa — Kiṁpuruṣa; hari-varṣa — Harivarṣa; ilāvṛta — Ilāvṛta; ramyaka — Ramyaka; hiraṇmaya — Hiraṇmaya; kuru — Kuru; bhadrāśva — Bhadrāśva; ketu-māla — Ketumāla; saṁjñān — named; nava — nine; putrān — sons; ajanayat — begot.
In the womb of Pūrvacitti, Mahārāja Āgnīdhra, the best of kings, begot nine sons, named Nābhi, Kiṁpuruṣa, Harivarṣa, Ilāvṛta, Ramyaka, Hiraṇmaya, Kuru, Bhadrāśva and Ketumāla.
sā sūtvātha sutān navānuvatsaraṁ gṛha evāpahāya pūrvacittir bhūya evājaṁ devam upatasthe.
sā — she; sūtvā — after giving birth to; atha — thereafter; sutān — sons; nava — nine; anuvatsaram — year after year; gṛhe — at home; eva — certainly; apahāya — leaving; pūrvacittiḥ — Pūrvacitti; bhūyaḥ — again; eva — certainly; ajam — Lord Brahmā; devam — the demigod; upatasthe — approached.
Pūrvacitti gave birth to these nine sons, one each year, but after they grew up she left them at home and again approached Lord Brahmā to worship him.
āgnīdhra-sutās te mātur anugrahād autpattikenaiva saṁhanana-balopetāḥ pitrā vibhaktā ātma-tulya-nāmāni yathā-bhāgaṁ jambūdvīpa-varṣāṇi bubhujuḥ.
āgnīdhra-sutāḥ — the sons of Mahārāja Āgnīdhra; te — they; mātuḥ — of the mother; anugrahāt — by the mercy or by drinking the breast milk; autpattikena — naturally; eva — certainly; saṁhanana — well-built body; bala — strength; upetāḥ — obtained; pitrā — by the father; vibhaktāḥ — divided; ātma-tulya — following their own; nāmāni — possessing names; yathā-bhāgam — divided properly; jambūdvīpa-varṣāṇi — different parts of Jambūdvīpa (probably Asia and Europe combined together); bubhujuḥ — ruled.
Because of drinking the breast milk of their mother, the nine sons of Āgnīdhra naturally had strong, well-built bodies. Their father gave them each a kingdom in a different part of Jambūdvīpa. The kingdoms were named according to the names of the sons. Thus the sons of Āgnīdhra ruled the kingdoms they received from their father.
āgnīdhro rājātṛptaḥ kāmānām apsarasam evānudinam adhi-manyamānas tasyāḥ salokatāṁ śrutibhir avārundha yatra pitaro mādayante.
āgnīdhraḥ — Āgnīdhra; rājā — the King; atṛptaḥ — not satisfied; kāmānām — with sense gratification; apsarasam — the celestial woman (Pūrvacitti); eva — certainly; anudinam — day after day; adhi — exceedingly; manyamānaḥ — thinking of; tasyāḥ — of her; sa-lokatām — promotion to the same planet; śrutibhiḥ — by the Vedas; avārundha — got; yatra — where; pitaraḥ — the forefathers; mādayante — take pleasure.
After Pūrvacitti’s departure, King Āgnīdhra, his lusty desires not at all satisfied, always thought of her. Therefore, in accordance with the Vedic injunctions, the King, after his death, was promoted to the same planet as his celestial wife. That planet, which is called Pitṛloka, is where the pitās, the forefathers, live in great delight.
samparete pitari nava bhrātaro meru-duhitṝr merudevīṁ pratirūpām ugradaṁṣṭrīṁ latāṁ ramyāṁ śyāmāṁ nārīṁ bhadrāṁ devavītim iti saṁjñā navodavahan.
samparete pitari — after the departure of their father; nava — nine; bhrātaraḥ — brothers; meru-duhitṝḥ — the daughters of Meru; merudevīm — Merudevī; prati-rūpām — Pratirūpā; ugra-daṁṣṭrīm — Ugradaṁṣṭrī; latām — Latā; ramyām — Ramyā; śyāmām — Śyāmā; nārīm — Nārī; bhadrām — Bhadrā; deva-vītim — Devavīti; iti — thus; saṁjñāḥ — the names; nava — nine; udavahan — married.
After the departure of their father, the nine brothers married the nine daughters of Meru named Merudevī, Pratirūpā, Ugradaṁṣṭrī, Latā, Ramyā, Śyāmā, Nārī, Bhadrā and Devavīti.