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sisyah—disciples, followers; ime—these; bhagavatah—of your worshipable self; paritah—surrounding; pathanti—are reciting; gayanti—are singing; sama—the Sama Veda; sa-rahasyam—with the confidential portion; ajasram—incessantly; isam—unto the Lord; yusmat—your; sikha—from bunches of hair; vilulitah—fallen; sumanah—of flowers; abhivrstih—showers; sarve—all; bhajanti—enjoy, resort to; rsi-ganah—sages; iva—like; veda-sakhah—branches of Vedic literature.

Seeing the bumblebees following Purvacitti, Maharaja Agnidhra said: My dear Lord, the bumblebees surrounding your body are like disciples surrounding your worshipable self. They are incessantly chanting the mantras of the Sama Veda and the Upanisads, 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.

SB5.2.10

TEXT 10

vacam param carana-panjara-tittirinam

brahmann arupa-mukharam srnavama tubhyam

labdha kadamba-rucir anka-vitanka-bimbe

yasyam alata-paridhih kva ca valkalam te

SYNONYMS

vacam—the resounding vibration; param—only; carana-panjara—of the ankle bells; tittirinam—of the tittiri birds; brahman—O brahmana; arupa—without form; mukharam—able to be very distinctly heard; srnavama—I hear; tubhyam—your; labdha—gotten; kadamba—like the kadamba flower; rucih—lovely color; anka-vitanka-bimbe—on the beautiful circular hips; yasyam—on which; alata-paridhih—encirclement of burning cinders; kva—where; ca—also; valkalam—covering cloth; te—your.

TRANSLATION

O brahmana, 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.

PURPORT

With lusty desires to see Purvacitti, Agnidhra especially gazed upon the girl’s attractive hips and waist. When a man looks upon a woman with such lusty desires, he is captivated by her face, her breasts and her waist, for a woman first attracts a man to fulfill his sexual desires by the beautiful features of her face, by the beautiful slope of her breasts and also by her waist. Purvacitti was dressed in fine yellow silk, and therefore her hips looked like kadamba flowers. Because of her belt, her waist seemed to be encircled by burning cinders. She was fully dressed, but Agnidhra had become so lusty that he asked, “Why have you come naked?”

SB5.2.11

TEXT 11

kim sambhrtam rucirayor dvija srngayos te

madhye krso vahasi yatra drsih srita me

panko ’runah surabhir atma-visana idrg

yenasramam subhaga me surabhi-karosi

kim—what; sambhrtam—filled; rucirayoh—very beautiful; dvija—O brahmana; srngayoh—within two horns; te—your; madhye—in the middle; krsah—thin; vahasi—you are carrying; yatra—wherein; drsih—eyes; srita—attached; me—my; pankah—powder; arunah—red; surabhih—fragrant; atma-visane—on the two horns; idrk—such; yena—by which; asramam—place of residence; su-bhaga—O most fortunate one; me—my; surabhi-karosi—you are perfuming.

Agnidhra then praised Purvacitti’s raised breasts. He said: My dear brahmana 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 asrama, my place of residence.

Agnidhra appreciated Purvacitti’s raised breasts. After seeing the girl’s breasts, he became almost mad. Nevertheless, he could not recognize whether Purvacitti was a boy or a girl, for as a result of his austerity, he saw no distinction between the two. He therefore addressed her with the word dvija, “O brahmana.” Yet why should a dvija, a brahmana boy, have horns on his chest? Because the boy’s waist was thin, Agnidhra thought, he was carrying the horns with great difficulty. and therefore they must be filled with something very valuable. Otherwise why would he carry them? When a woman’s waist is thin and her breasts are full, she looks very attractive. Agnidhra, his eyes attracted, contemplated the heavy breasts on the girl’s thin body and imagined how her back must sustain them. Agnidhra imagined that her raised breasts were two horns she had covered with cloth so that others would not see the valuables within them. Agnidhra, however, was very anxious to see them. Therefore he requested, “Please uncover them so that I can see what you are carrying. Rest assured that I shall not take it away. If you feel an inconvenience in removing the covering, I can help you; I myself can uncover them to see what valuable things those raised horns contain.” He was also surprised to see the red dust of perfumed kunkuma spread over her breasts. Nevertheless, still considering Purvacitti a boy, Agnidhra addressed her as subhaga, most fortunate muni. The boy must have been fortunate; otherwise how simply by standing there could he perfume Agnidhra’s entire asrama?

SB5.2.12

TEXT 12

lokam pradarsaya suhrttama tavakam me

yatratya ittham urasavayavav apurvau

asmad-vidhasya mana-unnayanau bibharti

bahv adbhutam sarasa-rasa-sudhadi vaktre

lokam—residential place; pradarsaya—please show; suhrt-tama—O best of friends; tavakam—your; me—unto me; yatratyah—a person born wherein; ittham—like this; urasa—by the chest; avayavau—two limbs (breasts); apurvau—wonderful; asmat-vidhasya—of a person like me; manah-unnayanau—very agitating to the mind; bibharti—sustains; bahu—many; adbhutam—wonderful; sarasa—sweet words; rasa—amorous gestures like smiling; sudha-adi—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.

Still bewildered, Agnidhra wanted to see the place from which the brahmana boy had come, where the men had such raised breasts. Such attractive features, he thought, must be due to the severe austerities performed there. Agnidhra addressed the girl as suhrttama, the best friend, so that she would not refuse to take him there. Not only was Agnidhra captivated by the girl’s raised breasts; he was also attracted by her sweet speech. Nectar seemed to emanate from her mouth, and therefore he was increasingly surprised.

SB5.2.13

TEXT 13

ka vatma-vrttir adanad dhavir anga vati

visnoh kalasy animisonmakarau ca karnau

udvigna-mina-yugalam dvija-pankti-socir

asanna-bhrnga-nikaram sara in mukham te

ka—what; va—and; atma-vrttih—food for maintenance of the body; adanat—by the chewing (of betel); havih—pure sacrificial ingredients; anga—my dear friend; vati—emanate; visnoh—of Lord Visnu; kala—expansion of the body; asi—you are; animisa—without blinking; unmakarau—two brilliant sharks; ca—also; karnau—two ears; udvigna—restless; mina-yugalam—possessing two fish; dvija-pankti—of lines of teeth; socih—beauty; asanna—nearby; bhrnga-nikaram—possessing swarms of bumblebees; sarah 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 Visnu. Indeed, you must also be an expansion of Lord Visnu’s body. Your face is as beautiful as a pleasing lake. Your jeweled earrings resemble two brilliant sharks with unblinking eyes like those of Visnu, 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.

The devotees of Lord Visnu are also His expansions. They are called vibhinnamsa. Lord Visnu is offered all kinds of sacrificial ingredients, and because devotees always eat prasada, the remnants of His food, the scent of sacrificial ingredients emanates not only from Visnu but also from the devotees who eat the remnants of His food or the food of His devotees. Agnidhra considered Purvacitti an expansion of Lord Visnu because of the pleasing scent of her body. Aside from that, because of her jeweled earrings, shaped like sharks, because of her scattered hair, resembling bumblebees mad after the scent of her body, and because of the white rows of her teeth, which resembled swans, Agnidhra compared Purvacitti’s face to a beautiful lake decorated with lotus flowers, fish, swans and bumblebees.

SB5.2.14

TEXT 14

yo ’sau tvaya kara-saroja-hatah patango

diksu bhraman bhramata ejayate ’ksini me

muktam na te smarasi vakra-jata-varutham

kasto ’nilo harati lampata esa nivim

yah—which; asau—that; tvaya—by you; kara-saroja—with the lotus palm; hatah—struck; patangah—the ball; diksu—in all directions; bhraman—moving; bhramatah—restless; ejayate—disturbs; aksini—eyes; me—of me; muktam—scattered; na—not; te—your; smarasi—are you mindful of; vakra—curling; jata—of hair; varutham—bunches; kastah—giving trouble; anilah—wind; harati—takes away; lampatah—like a man attached to women; esah—this; nivim—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?

The girl Purvacitti was playing with a ball in her hand, and the ball seemed like nothing but another lotus flower captured by her lotuslike palm. Because of her movements, her hair was loose, and the belt holding her cloth was giving way, as if the cunning wind were trying to make her naked. Yet she paid no attention to arranging her hair or fixing her dress. As Agnidhra tried to see the girl’s naked beauty, his eyes were very agitated by her movements.

SB5.2.15

TEXT 15

rupam tapodhana tapas caratam tapoghnam

hy etat tu kena tapasa bhavatopalabdham

cartum tapo ’rhasi maya saha mitra mahyam

kim va prasidati sa vai bhava-bhavano me

rupam—beauty; tapah-dhana—O best of the sages performing austerity; tapah caratam—of persons engaged in executing austerities and penances; tapah-ghnam—which dismantles the austerities; hi—certainly; etat—this; tu—indeed; kena—by what; tapasa—austerity; bhavata—by you; upalabdham—achieved; cartum—to execute; tapah—austerity; arhasi—you ought; maya saha—with me; mitra—my dear friend; mahyam—unto me; kim va—or maybe; prasidati—is pleased; sah—he; vai—certainly; bhava-bhavanah—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 Brahma, being pleased with me, has sent you to become my wife.

Agnidhra appreciated the wonderful beauty of Purvacitti. Indeed, he was surprised to see such exceptional beauty, which must have been the result of past austerities and penances. He therefore asked the girl whether she had achieved such beauty just to break the penances and austerities of others. He thought that Lord Brahma, the creator of the universe, might have been pleased with him and might therefore have sent her to become his wife. He requested Purvacitti to become his wife so that together they could perform austerities and penances in family life. In other words, a suitable wife helps her husband perform penances and austerities in household life if both of them are on the same elevated platform of spiritual understanding. Without spiritual understanding, husband and wife cannot be equally situated. Lord Brahma, the creator of the universe, is interested in good progeny. Therefore unless he is pleased, one cannot get a suitable wife. In fact, Lord Brahma is worshiped in marriage ceremonies. In India even today, wedding invitations are still issued with a picture of Lord Brahma on the face of the card.

SB5.2.16

TEXT 16

na tvam tyajami dayitam dvija-deva-dattam

yasmin mano drg api no na viyati lagnam

mam caru-srngy arhasi netum anuvratam te

cittam yatah pratisarantu sivah sacivyah

na—not; tvam—you; tyajami—I shall give up; dayitam—very dear; dvija-deva—by Lord Brahma, the demigod worshiped by the brahmanas; dattam—given; yasmin—unto whom; manah—mind; drk—eyes; api—also; nah—my; na viyati—do not go away; lagnam—tightly attached; mam—me; caru-srngi—O woman with beautiful raised breasts; arhasi—you ought; netum—to lead; anuvratam—follower; te—your; cittam—desire; yatah—wherever; pratisarantu—may follow; sivah—favorable; sacivyah—friends.

Lord Brahma, who is worshiped by the brahmanas, 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.

Now Agnidhra frankly admits his weakness. He was attracted to Purvacitti, and therefore before she could say, “But I have no business with you,” he expressed his desire to be united with her. He was so attracted that he was ready to go anywhere, hell or heaven, in her company. When one is absorbed in lust and the influence of sex, one surrenders to the feet of a woman without reservations. Srila Madhvacarya remarks in this connection that when one engages in joking and talking like a crazy person, one may say anything and everything, but his words will be meaningless.

SB5.2.17

TEXT 17

sri-suka uvaca

iti lalananunayati-visarado gramya-vaidagdhyaya paribhasaya tam vibudha-vadhum vibudha-matir adhisabhajayam asa.

sri-sukah uvaca—Sukadeva Gosvami said; iti—thus; lalana—women; anunaya—in winning over; ati-visaradah—very expert; gramya-vaidagdhyaya—expert in fulfilling one’s material desires; paribhasaya—by selected words; tam—her; vibudha-vadhum—the celestial girl; vibudha-matih—Agnidhra, who possessed intelligence like that of the demigods; adhisabhajayam asa—gained the favor of.

Sukadeva Gosvami continued: Maharaja Agnidhra, 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.

Since King Agnidhra was a devotee, he actually had no attraction for material enjoyment, but because he wanted a wife for progeny and Lord Brahma had sent Purvacitti for this purpose, he expertly pleased her with flattering words. Women are attracted by a man’s flattering words. One who is expert in this art of flattery is called vidagdha.

SB5.2.18

TEXT 18

sa ca tatas tasya vira-yutha-pater buddhi-sila-rupa-vayah-sriyaudaryena paraksipta-manas tena sahayutayuta-parivatsaropalaksanam kalam jambudvipa-patina bhauma-svarga-bhogan bubhuje.

sa—she; ca—also; tatah—thereafter; tasya—of him; vira-yutha-pateh—the master of heroes; buddhi—by the intelligence; sila—behavior; rupa—beauty; vayah—youth; sriya—opulence; audaryena—and by the magnanimity; paraksipta—attracted; manah—her mind; tena saha—with him; ayuta—ten thousand; ayuta—ten thousand; parivatsara—years; upalaksanam—extending; kalam—time; jambudvipa-patina—with the King of Jambudvipa; bhauma—earthly; svarga—heavenly; bhogan—pleasures; bubhuje—enjoyed.

Attracted by the intelligence, learning, youth, beauty, behavior, opulence and magnanimity of Agnidhra, the King of Jambudvipa and master of all heroes, Purvacitti lived with him for many thousands of years and luxuriously enjoyed both worldly and heavenly happiness.

By the grace of Lord Brahma, King Agnidhra and the heavenly girl. Purvacitti, found their union quite suitable. Thus they enjoyed worldly and heavenly happiness for many thousands of years.

SB5.2.19

TEXT 19

tasyam u ha va atmajan sa raja-vara agnidhro nabhi-kimpurusa-harivarselavrta-ramyaka-hiranmaya-kuru-bhadrasva-ketumala-samjnan nava putran ajanayat.

tasyam—in her; u ha va—certainly; atma-jan—sons; sah—he; raja-varah—the best of kings; agnidhrah—Agnidhra; nabhi—Nabhi; kimpurusa—Kimpurusa; hari-varsa—Harivarsa; ilavrta—Ilavrta; ramyaka—Ramyaka; hiranmaya—Hiranmaya; kuru—Kuru; bhadrasva—Bhadrasva; ketu-mala—Ketumala; samjnan—named; nava—nine; putran—sons; ajanayat—begot.

In the womb of Purvacitti, Maharaja Agnidhra, the best of kings, begot nine sons, named Nabhi, Kimpurusa, Harivarsa, Ilavrta, Ramyaka, Hiranmaya, Kuru, Bhadrasva and Ketumala.

SB5.2.20

TEXT 20

sa sutvatha sutan navanuvatsaram grha evapahaya purvacittir bhuya evajam devam upatasthe.

SYNONYMS

sa—she; sutva—after giving birth to; atha—thereafter; sutan—sons; nava—nine; anuvatsaram—year after year; grhe—at home; eva—certainly; apahaya—leaving; purvacittih—Purvacitti; bhuyah—again; eva—certainly; ajam—Lord Brahma; devam—the demigod; upatasthe—approached.

TRANSLATION

Purvacitti gave birth to these nine sons, one each year, but after they grew up, she left them at home and again approached Lord Brahma to worship him.

PURPORT

There are many instances in which Apsaras, heavenly angels, have descended to this earth by the order of a superior demigod like Lord Brahma or Lord Indra, have followed the demigod’s order by marrying someone and giving birth to children, and have then returned to their celestial homes. For example, after Menaka, the celestial woman who had come to delude Visvamitra Muni, gave birth to the child Sakuntala, she left both the child and her husband and returned to the heavenly planets. Purvacitti did not remain permanently with Maharaja Agnidhra. After cooperating in his household affairs, she left Maharaja Agnidhra and all nine sons and returned to Brahma to worship him.

SB5.2.21

TEXT 21

agnidhra-sutas te matur anugrahad autpattikenaiva samhanana-balopetah pitra vibhakta atma-tulya-namani yatha-bhagam jambudvipa-varsani bubhujuh.

agnidhra-sutah—the sons of Maharaja Agnidhra; te—they; matuh—of the mother; anugrahat—by the mercy or by drinking the breast milk; autpattikena—naturally; eva—certainly; samhanana—well-built body; bala—strength; upetah—obtained; pitra—by the father; vibhaktah—divided; atma-tulya—following their own; namani—possessing names; yatha-bhagam—divided properly; jambudvipa-varsani—different parts of Jambudvipa (probably Asia and Europe combined together); bubhujuh—ruled.

Because of drinking the breast milk of their mother, the nine sons of Agnidhra naturally had strong, well-built bodies. Their father gave them each a kingdom in a different part of Jambudvipa. The kingdoms were named according to the names of the sons. Thus the sons of Agnidhra ruled the kingdoms they received from their father.

agnidhro rajatrptah kamanam apsarasam evanudinam adhi-manyamanas tasyah salokatam srutibhir avarundha yatra pitaro madayante.

The acaryas specifically mention that in this verse the words matuh anugrahat (“by the mercy of their mother”) refer to the breast milk of their mother. In India it is a common belief that if a baby is fed his mother’s milk for at least six months, his body will be very strong. Besides that, it is mentioned herein that all the sons of Agnidhra were endowed with the nature of their mother. Bhagavad-gita (1.40) also declares, strisu dustasu varsneya jayate varna-sankarah: when women are polluted, varna-sankara, unqualified children, are generated, and when the varna-sankara population increases, the entire world becomes hellish. Therefore, according to Manu-samhita, a woman needs a great deal of protection in order to remain pure and chaste so that her children can be fully engaged for the benefit of human society.

SB5.2.22

TEXT 22

agnidhrah—Agnidhra; raja—the King; atrptah—not satisfied; kamanam—with sense gratification; apsarasam—the celestial woman (Purvacitti); eva—certainly; anudinam—day after day; adhi—exceedingly; manyamanah—thinking of; tasyah—of her; sa-lokatam—promotion to the same planet; srutibhih—by the Vedas; avarundha—got; yatra—where; pitarah—the forefathers; madayante—take pleasure.

After Purvacitti’s departure, King Agnidhra, 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 Pitrloka, is where the pitas, the forefathers, live in great delight.

If one always thinks of something, he certainly gets a related body after death. Maharaja Agnidhra was always thinking of Pitrloka, the place where his wife had returned. Therefore after his death he achieved that same planet, probably to live with her again. Bhagavad-gita also says:

yam yam vapi smaran bhavam
tyajaty ante kalevaram
tam tam evaiti kaunteya
sada tad-bhava-bhavitah

“Whatever state of being one remembers when he quits his body, that state he will attain without fail.” (Bg. 8.6) We can naturally conclude that if we always think of Krsna or become fully Krsna conscious, we can be promoted to the planet of Goloka Vrndavana, where Krsna eternally lives.

SB5.2.23

TEXT 23

samparete pitari nava bhrataro meru-duhitrr merudevim pratirupam ugradamstrim latam ramyam syamam narim bhadram devavitim iti samjna navodavahan.

samparete pitari—after the departure of their father; nava—nine; bhratarah—brothers; meru-duhitrh—the daughters of Meru; merudevim—Merudevi; prati-rupam—Pratirupa; ugra-damstrim—Ugradamstri; latam—Lata; ramyam—Ramya; syamam—Syama; narim—Nari; bhadram—Bhadra; deva-vitim—Devaviti; iti—thus; samjnah—the names; nava—nine; udavahan—married.