01.068
Library: Despite explaining the significance of wife and Son, Dushyanta rejects Shakuntala.
वैशम्पायन उवाच॥
Vaiśampāyana spoke:
प्रतिज्ञाय तु दुःषन्ते प्रतियाते शकुन्तला। गर्भं सुषाव वामोरुः कुमारममितौजसम् ॥१-६८-१॥
After making a promise, when King Duḥṣanta returned, Śakuntalā, known for her beauty, gave birth to a son endowed with immense energy.
त्रिषु वर्षेषु पूर्णेषु दिप्तानलसमद्युतिम्। रूपौदार्यगुणोपेतं दौःषन्तिं जनमेजय ॥१-६८-२॥
In three full years, Janamejaya, the son of Dauḥṣanti, who was endowed with beauty and noble qualities, shone with the brilliance of a blazing fire.
जातकर्मादिसंस्कारं कण्वः पुण्यकृतां वरः। तस्याथ कारयामास वर्धमानस्य धीमतः ॥१-६८-३॥
Kaṇva, the most virtuous sage, then arranged for the wise Vardhamāna to undergo the birth and other sacred rites.
दन्तैः शुक्लैः शिखरिभिः सिंहसंहननो युवा। चक्राङ्कितकरः श्रीमान्महामूर्धा महाबलः ॥ कुमारो देवगर्भाभः स तत्राशु व्यवर्धत ॥१-६८-४॥
The young prince, with teeth as white as mountain peaks and a lion-like build, marked with wheel symbols on his hands, prosperous, with a great head and immense strength, grew quickly there, resembling a god.
षड्वर्ष एव बालः स कण्वाश्रमपदं प्रति। व्याघ्रान्सिंहान्वराहांश्च गजांश्च महिषांस्तथा ॥१-६८-५॥
The six-year-old boy went towards Kanva's hermitage, encountering tigers, lions, boars, elephants, and buffaloes along the way.
बद्ध्वा वृक्षेषु बलवानाश्रमस्य समन्ततः। आरोहन्दमयंश्चैव क्रीडंश्च परिधावति ॥१-६८-६॥
The strong one ties things to the trees all around the hermitage, climbs them, subdues, plays, and runs around energetically.
ततोऽस्य नाम चक्रुस्ते कण्वाश्रमनिवासिनः। अस्त्वयं सर्वदमनः सर्वं हि दमयत्ययम् ॥१-६८-७॥
Then the inhabitants of Kanva's hermitage named him Sarvadamana, as he indeed tames everything.
स सर्वदमनो नाम कुमारः समपद्यत। विक्रमेणौजसा चैव बलेन च समन्वितः ॥१-६८-८॥
The prince named Sarvadamana grew up to be endowed with great prowess, energy, and strength.
तं कुमारमृषिर्दृष्ट्वा कर्म चास्यातिमानुषम्। समयो यौवराज्यायेत्यब्रवीच्च शकुन्तलाम् ॥१-६८-९॥
The sage, upon witnessing the prince's extraordinary actions, told Shakuntala that it was time for him to become the crown prince.
तस्य तद्बलमाज्ञाय कण्वः शिष्यानुवाच ह। शकुन्तलामिमां शीघ्रं सहपुत्रामितोऽऽश्रमात् ॥ भर्त्रे प्रापयताद्यैव सर्वलक्षणपूजिताम् ॥१-६८-१०॥
Understanding his strength, Kaṇva instructed his disciples to quickly send Śakuntalā, along with her son, from the hermitage to her husband today, as she is adorned with all auspicious signs.
नारीणां चिरवासो हि बान्धवेषु न रोचते। कीर्तिचारित्रधर्मघ्नस्तस्मान्नयत माचिरम् ॥१-६८-११॥
The prolonged stay of women among relatives is not pleasing, as it destroys fame, character, and virtue; therefore, do not keep them for long.
तथेत्युक्त्वा तु ते सर्वे प्रातिष्ठन्तामितौजसः। शकुन्तलां पुरस्कृत्य सपुत्रां गजसाह्वयम् ॥१-६८-१२॥
After saying thus, all the mighty ones departed, leading Shakuntala and her son to Hastinapura.
गृहीत्वामरगर्भाभं पुत्रं कमललोचनम्। आजगाम ततः शुभ्रा दुःषन्तविदिताद्वनात् ॥१-६८-१३॥
Śakuntalā, having taken her lotus-eyed son who resembled a divine child, then came from the forest known to King Duṣyanta.
अभिसृत्य च राजानं विदिता सा प्रवेशिता। सह तेनैव पुत्रेण तरुणादित्यवर्चसा ॥१-६८-१४॥
She approached the king and was admitted, known as she was, with her son who had the splendor of the young sun.
पूजयित्वा यथान्यायमब्रवीत्तं शकुन्तला। अयं पुत्रस्त्वया राजन्यौवराज्येऽभिषिच्यताम् ॥१-६८-१५॥
After performing the worship as per the rules, Shakuntala addressed him, saying: "Let this son be anointed as the crown prince by you, O king."
त्वया ह्ययं सुतो राजन्मय्युत्पन्नः सुरोपमः। यथासमयमेतस्मिन्वर्तस्व पुरुषोत्तम ॥१-६८-१६॥
O king, this son, born in me by you, is like a god. Act according to the time, O best of men.
यथा समागमे पूर्वं कृतः स समयस्त्वया। तं स्मरस्व महाभाग कण्वाश्रमपदं प्रति ॥१-६८-१७॥
As previously agreed in the meeting, remember, O fortunate one, to proceed towards Kanva's hermitage.
सोऽथ श्रुत्वैव तद्वाक्यं तस्या राजा स्मरन्नपि। अब्रवीन्न स्मरामीति कस्य त्वं दुष्टतापसि ॥१-६८-१८॥
Upon hearing her words, the king, though recalling, said, "I do not remember. To whom do you belong, wicked ascetic?"
धर्मकामार्थसम्बन्धं न स्मरामि त्वया सह। गच्छ वा तिष्ठ वा कामं यद्वापीच्छसि तत्कुरु ॥१-६८-१९॥
I do not recall any relationship of duty, desire, or purpose with you. You may go or stay as you please, or do whatever you wish.
सैवमुक्ता वरारोहा व्रीडितेव मनस्विनी। विसञ्ज्ञेव च दुःखेन तस्थौ स्थाणुरिवाचला ॥१-६८-२०॥
Having been spoken to in this manner, the beautiful-bodied and wise woman stood there, appearing ashamed and as if unconscious due to sorrow, like an immovable pillar.
संरम्भामर्षताम्राक्षी स्फुरमाणोष्ठसम्पुटा। कटाक्षैर्निर्दहन्तीव तिर्यग्राजानमैक्षत ॥१-६८-२१॥
With eyes red from anger and impatience, and lips quivering, she cast a burning sideways glance at the king.
आकारं गूहमाना च मन्युनाभिसमीरिता। तपसा सम्भृतं तेजो धारयामास वै तदा ॥१-६८-२२॥
Concealing her form and stirred by anger, she harnessed the energy she had accumulated through penance.
सा मुहूर्तमिव ध्यात्वा दुःखामर्षसमन्विता। भर्तारमभिसम्प्रेक्ष्य क्रुद्धा वचनमब्रवीत् ॥१-६८-२३॥
She paused for a moment as if in meditation, filled with sorrow and anger, and looking at her husband, she spoke in anger.
जानन्नपि महाराज कस्मादेवं प्रभाषसे। न जानामीति निःसङ्गं यथान्यः प्राकृतस्तथा ॥१-६८-२४॥
O great king, even though you know, why do you speak thus? I do not know, being detached, like any other ordinary person.
अत्र ते हृदयं वेद सत्यस्यैवानृतस्य च। कल्याण बत साक्षी त्वं मात्मानमवमन्यथाः ॥१-६८-२५॥
Here, your heart knows both truth and falsehood. Indeed, you are a noble witness; do not underestimate yourself.
योऽन्यथा सन्तमात्मानमन्यथा प्रतिपद्यते। किं तेन न कृतं पापं चोरेणात्मापहारिणा ॥१-६८-२६॥
Who acts contrary to his true nature, what sin is not committed by him, the thief who steals his own self?
एकोऽहमस्मीति च मन्यसे त्वं; न हृच्छयं वेत्सि मुनिं पुराणम्। यो वेदिता कर्मणः पापकस्य; तस्यान्तिके त्वं वृजिनं करोषि ॥१-६८-२७॥
You believe yourself to be unique, but you do not understand the desires of the ancient sage. You act sinfully in the presence of one who knows the nature of sin.
मन्यते पापकं कृत्वा न कश्चिद्वेत्ति मामिति। विदन्ति चैनं देवाश्च स्वश्चैवान्तरपूरुषः ॥१-६८-२८॥
He believes that after committing a sin, no one is aware of him. However, the gods and the inner self are indeed aware of him.
आदित्यचन्द्रावनिलानलौ च; द्यौर्भूमिरापो हृदयं यमश्च। अहश्च रात्रिश्च उभे च सन्ध्ये; धर्मश्च जानाति नरस्य वृत्तम् ॥१-६८-२९॥
The sun, moon, wind, and fire; the sky, earth, waters, heart, and Yama; day and night, both twilights; and Dharma knows the conduct of man.
यमो वैवस्वतस्तस्य निर्यातयति दुष्कृतम्। हृदि स्थितः कर्मसाक्षी क्षेत्रज्ञो यस्य तुष्यति ॥१-६८-३०॥
Yama, the son of Vivasvat, releases the sins of those whose inner witness, the knower of the field situated in the heart, is pleased.
न तु तुष्यति यस्यैष पुरुषस्य दुरात्मनः। तं यमः पापकर्माणं निर्यातयति दुष्कृतम् ॥१-६८-३१॥
Yama is displeased with the wicked man whose evil actions lead him to hell.
अवमन्यात्मनात्मानमन्यथा प्रतिपद्यते। देवा न तस्य श्रेयांसो यस्यात्मापि न कारणम् ॥१-६८-३२॥
Disregarding oneself, one acts contrary to their nature. The gods do not favor the prosperity of someone whose own self is not even a cause for their actions.
स्वयं प्राप्तेति मामेवं मावमंस्थाः पतिव्रताम्। अर्घ्यार्हां नार्चयसि मां स्वयं भार्यामुपस्थिताम् ॥१-६८-३३॥
"Having arrived personally, do not disregard me, your devoted wife. You do not offer worship to me, who is worthy of offerings, even though I am present here as your wife."
किमर्थं मां प्राकृतवदुपप्रेक्षसि संसदि। न खल्वहमिदं शून्ये रौमि किं न शृणोषि मे ॥१-६८-३४॥
Why do you treat me as if I am ordinary in the assembly? Indeed, I am not shouting this into the void. Can you not hear me?
यदि मे याचमानाया वचनं न करिष्यसि। दुःषन्त शतधा मूर्धा ततस्तेऽद्य फलिष्यति ॥१-६८-३५॥
If you do not fulfill my request, Duḥṣanta, your head will shatter into a hundred pieces today.
भार्यां पतिः सम्प्रविश्य स यस्माज्जायते पुनः। जायाया इति जायात्वं पुराणाः कवयो विदुः ॥१-६८-३६॥
The ancient poets understood that the concept of wifehood is derived from the husband entering the wife, from whom he is reborn.
यदागमवतः पुंसस्तदपत्यं प्रजायते। तत्तारयति सन्तत्या पूर्वप्रेतान्पितामहान् ॥१-६८-३७॥
When a man's offspring is born, it is believed that the progeny liberates the ancestors and grandfathers who have passed away.
पुन्नाम्नो नरकाद्यस्मात्पितरं त्रायते सुतः। तस्मात्पुत्र इति प्रोक्तः स्वयमेव स्वयम्भुवा ॥१-६८-३८॥
A son is called 'putra' because he delivers his father from the hell named Punnāmnaḥ, as declared by Brahmā himself.
सा भार्या या गृहे दक्षा सा भार्या या प्रजावती। सा भार्या या पतिप्राणा सा भार्या या पतिव्रता ॥१-६८-३९॥
A true wife is one who is skilled in managing the household, is capable of bearing children, is devoted to her husband, and remains chaste.
अर्धं भार्या मनुष्यस्य भार्या श्रेष्ठतमः सखा। भार्या मूलं त्रिवर्गस्य भार्या मित्रं मरिष्यतः ॥१-६८-४०॥
A wife is considered half of a man's existence; she is his best friend. She is the foundation of the three aims of life and remains a companion even in death.
भार्यावन्तः क्रियावन्तः सभार्या गृहमेधिनः। भार्यावन्तः प्रमोदन्ते भार्यावन्तः श्रियान्विताः ॥१-६८-४१॥
Men with wives, who are active and householders, rejoice and are endowed with wealth.
सखायः प्रविविक्तेषु भवन्त्येताः प्रियंवदाः। पितरो धर्मकार्येषु भवन्त्यार्तस्य मातरः ॥१-६८-४२॥
Friends are sweet-spoken in solitude; fathers act as mothers in the religious duties of the distressed.
कान्तारेष्वपि विश्रामो नरस्याध्वनिकस्य वै। यः सदारः स विश्वास्यस्तस्माद्दाराः परा गतिः ॥१-६८-४३॥
Even in the wilderness, a traveler finds rest. A man with a wife is trustworthy; hence, a wife is the ultimate refuge.
संसरन्तमपि प्रेतं विषमेष्वेकपातिनम्। भार्यैवान्वेति भर्तारं सततं या पतिव्रता ॥१-६८-४४॥
A devoted wife always follows her husband, even in difficult times, whether he is wandering or dead, like a shadow.
प्रथमं संस्थिता भार्या पतिं प्रेत्य प्रतीक्षते। पूर्वं मृतं च भर्तारं पश्चात्साध्व्यनुगच्छति ॥१-६८-४५॥
First, the wife stands waiting for her husband after his death. Previously, the virtuous woman follows her deceased husband.
एतस्मात्कारणाद्राजन्पाणिग्रहणमिष्यते। यदाप्नोति पतिर्भार्यामिह लोके परत्र च ॥१-६८-४६॥
For this reason, O king, marriage is desired because when a husband obtains a wife, it is beneficial both in this world and in the afterlife.
आत्मात्मनैव जनितः पुत्र इत्युच्यते बुधैः। तस्माद्भार्यां नरः पश्येन्मातृवत्पुत्रमातरम् ॥१-६८-४७॥
The wise say that a son is born from oneself. Therefore, a man should regard his wife as a mother and his son as a mother.
भार्यायां जनितं पुत्रमादर्शे स्वमिवाननम्। ह्लादते जनिता प्रेष्क्य स्वर्गं प्राप्येव पुण्यकृत् ॥१-६८-४८॥
A son born to a wife is like seeing one's own reflection in a mirror. The parent rejoices as if they have attained heaven, similar to the joy of a virtuous person reaching paradise.
दह्यमाना मनोदुःखैर्व्याधिभिश्चातुरा नराः। ह्लादन्ते स्वेषु दारेषु घर्मार्ताः सलिलेष्विव ॥१-६८-४९॥
Clever men, tormented by mental anguish and diseases, find solace in their wives just as those suffering from heat find relief in water.
सुसंरब्धोऽपि रामाणां न ब्रूयादप्रियं बुधः। रतिं प्रीतिं च धर्मं च तास्वायत्तमवेक्ष्य च ॥१-६८-५०॥
Even if one is very eager, a wise person should not speak unpleasantly about the Ramas, as pleasure, affection, and duty are dependent on them.
आत्मनो जन्मनः क्षेत्रं पुण्यं रामाः सनातनम्। ऋषीणामपि का शक्तिः स्रष्टुं रामामृते प्रजाः ॥१-६८-५१॥
The birthplace of the self is sacred and eternally associated with Rama. Even the sages have no power to create beings without Rama.
परिपत्य यदा सूनुर्धरणीरेणुगुण्ठितः। पितुराश्लिष्यतेऽङ्गानि किमिवास्त्यधिकं ततः ॥१-६८-५२॥
When the son, after wandering and being covered in the dust of the earth, embraces his father's limbs, what could be more fulfilling than that?
स त्वं स्वयमनुप्राप्तं साभिलाषमिमं सुतम्। प्रेक्षमाणं च काक्षेण किमर्थमवमन्यसे ॥१-६८-५३॥
Why do you disregard this son whom you yourself have obtained with desire, looking upon him with your eyes?
अण्डानि बिभ्रति स्वानि न भिन्दन्ति पिपीलिकाः। न भरेथाः कथं नु त्वं धर्मज्ञः सन्स्वमात्मजम् ॥१-६८-५४॥
Ants carry their own eggs without breaking them. How can you, who are knowledgeable in dharma, not support your own son?
न वाससां न रामाणां नापां स्पर्शस्तथा सुखः। शिशोरालिङ्ग्यमानस्य स्पर्शः सूनोर्यथा सुखः ॥१-६८-५५॥
The happiness derived from the touch of a child being embraced is unparalleled, not found in the touch of clothes, pleasing things, or waters.
ब्राह्मणो द्विपदां श्रेष्ठो गौर्वरिष्ठा चतुष्पदाम्। गुरुर्गरीयसां श्रेष्ठः पुत्रः स्पर्शवतां वरः ॥१-६८-५६॥
Among bipeds, the Brahmin is the most distinguished; among quadrupeds, the cow holds the highest place. The teacher is the foremost among the venerable, and the son is the most cherished among those who can be touched.
स्पृशतु त्वां समाश्लिष्य पुत्रोऽयं प्रियदर्शनः। पुत्रस्पर्शात्सुखतरः स्पर्शो लोके न विद्यते ॥१-६८-५७॥
Let this handsome son embrace and touch you; there is no touch in the world more delightful than that of a son.
त्रिषु वर्षेषु पूर्णेषु प्रजाताहमरिंदम। इमं कुमारं राजेन्द्र तव शोकप्रणाशनम् ॥१-६८-५८॥
O King, in three full years, I have borne this prince, who will be the destroyer of your grief, O subduer of enemies.
आहर्ता वाजिमेधस्य शतसङ्ख्यस्य पौरव। इति वागन्तरिक्षे मां सूतकेऽभ्यवदत्पुरा ॥१-६८-५९॥
The voice in the sky once addressed me during the birth, saying, 'O descendant of Puru, performer of the hundred horse sacrifices.'
ननु नामाङ्कमारोप्य स्नेहाद्ग्रामान्तरं गताः। मूर्ध्नि पुत्रानुपाघ्राय प्रतिनन्दन्ति मानवाः ॥१-६८-६०॥
Indeed, people, out of affection, place a name-mark and go to another village, where they greet their sons by smelling their heads.
वेदेष्वपि वदन्तीमं मन्त्रवादं द्विजातयः। जातकर्मणि पुत्राणां तवापि विदितं तथा ॥१-६८-६१॥
The twice-born also recite this mantra in the Vedas. It is known to you during the birth ceremony of sons.
अङ्गादङ्गात्सम्भवसि हृदयादभिजायसे। आत्मा वै पुत्रनामासि स जीव शरदः शतम् ॥१-६८-६२॥
You are born from every limb and from the heart. Indeed, you are called son; may he live for a hundred years.
पोषो हि त्वदधीनो मे सन्तानमपि चाक्षयम्। तस्मात्त्वं जीव मे वत्स सुसुखी शरदां शतम् ॥१-६८-६३॥
Indeed, my nourishment and imperishable progeny depend on you. Therefore, my child, may you live very happily for a hundred years.
त्वदङ्गेभ्यः प्रसूतोऽयं पुरुषात्पुरुषोऽपरः। सरसीवामलेऽऽत्मानं द्वितीयं पश्य मे सुतम् ॥१-६८-६४॥
From your limbs, another man is born from the man. Like in the clear lake, see my second self, my son.
यथा ह्याहवनीयोऽग्निर्गार्हपत्यात्प्रणीयते। तथा त्वत्तः प्रसूतोऽयं त्वमेकः सन्द्विधा कृतः ॥१-६८-६५॥
Just as the sacrificial fire is taken from the household fire, you too are born from it, manifesting in two forms.
मृगापकृष्टेन हि ते मृगयां परिधावता। अहमासादिता राजन्कुमारी पितुराश्रमे ॥१-६८-६६॥
O king, while you were engaged in the hunt drawn by the deer, I, the princess, was found in my father's hermitage.
उर्वशी पूर्वचित्तिश्च सहजन्या च मेनका। विश्वाची च घृताची च षडेवाप्सरसां वराः ॥१-६८-६७॥
Urvaśī, Pūrvacitti, Sahajanī, Menakā, Viśvācī, and Ghṛtācī are considered the six foremost Apsarases.
तासां मां मेनका नाम ब्रह्मयोनिर्वराप्सराः। दिवः सम्प्राप्य जगतीं विश्वामित्रादजीजनत् ॥१-६८-६८॥
Among them, Menaka, the most distinguished apsara born from Brahma, descended from heaven to earth and bore a child with Vishwamitra.
सा मां हिमवतः पृष्ठे सुषुवे मेनकाप्सराः। अवकीर्य च मां याता परात्मजमिवासती ॥१-६८-६९॥
Menaka, the celestial nymph, gave birth to me on the slopes of the Himalayas and then abandoned me, scattering away like an unfaithful woman with someone else's child.
किं नु कर्माशुभं पूर्वं कृतवत्यस्मि जन्मनि। यदहं बान्धवैस्त्यक्ता बाल्ये सम्प्रति च त्वया ॥१-६८-७०॥
What unfortunate deed did I commit in a past life that has led to my abandonment by relatives in my childhood and now by you?
कामं त्वया परित्यक्ता गमिष्याम्यहमाश्रमम्। इमं तु बालं सन्त्यक्तुं नार्हस्यात्मजमात्मना ॥१-६८-७१॥
I am willingly abandoned by you and will go to the hermitage. However, you should not abandon this child, your own son, by yourself.
दुःषन्त उवाच॥
Duḥṣanta spoke.
न पुत्रमभिजानामि त्वयि जातं शकुन्तले। असत्यवचना नार्यः कस्ते श्रद्धास्यते वचः ॥१-६८-७२॥
I do not acknowledge a son born from you, O Shakuntala. Women are known to speak untruths; who will trust your words?
मेनका निरनुक्रोशा बन्धकी जननी तव। यया हिमवतः पृष्ठे निर्माल्येव प्रवेरिता ॥१-६८-७३॥
Menaka, your merciless mother and captivator, was thrown away on the back of Himavat as if she were discarded flowers.
स चापि निरनुक्रोशः क्षत्रयोनिः पिता तव। विश्वामित्रो ब्राह्मणत्वे लुब्धः कामपरायणः ॥१-६८-७४॥
He, your father, who is of warrior origin and merciless, is Viśvāmitra, who is greedy and devoted to desires in his pursuit of becoming a Brahmin.
मेनकाप्सरसां श्रेष्ठा महर्षीणां च ते पिता। तयोरपत्यं कस्मात्त्वं पुंश्चलीवाभिधास्यसि ॥१-६८-७५॥
Menaka, the foremost among the Apsaras, and your father, one of the great sages. Why would you, their child, speak as if you were a wanton woman?
अश्रद्धेयमिदं वाक्यं कथयन्ती न लज्जसे। विशेषतो मत्सकाशे दुष्टतापसि गम्यताम् ॥१-६८-७६॥
You shamelessly speak this unbelievable statement, especially in my presence, wicked sage, leave at once.
क्व महर्षिः सदैवोग्रः साप्सरा क्व च मेनका। क्व च त्वमेवं कृपणा तापसीवेषधारिणी ॥१-६८-७७॥
Where is the great sage, always fierce, with the apsara, and where is Menaka? And where are you, thus miserable, wearing ascetic attire?
अतिकायश्च पुत्रस्ते बालोऽपि बलवानयम्। कथमल्पेन कालेन शालस्कन्ध इवोद्गतः ॥१-६८-७८॥
Atikaya, your son, though young, is strong. How has he grown so quickly, like a shala tree?
सुनिकृष्टा च योनिस्ते पुंश्चली प्रतिभासि मे। यदृच्छया कामरागाज्जाता मेनकया ह्यसि ॥१-६८-७९॥
You seem to me to be of degraded origin, appearing as an unchaste woman; indeed, you are born by chance from the lust of Menaka.
सर्वमेतत्परोक्षं मे यत्त्वं वदसि तापसि। नाहं त्वामभिजानामि यथेष्टं गम्यतां त्वया ॥१-६८-८०॥
All this seems indirect to me, O sage, as you speak. I do not recognize you. You may go as you wish.
