01.069
Library: Dushyanta accepts Shakuntala and Bharata, after he hears the voice from the sky.
शकुन्तलोवाच॥
śakuntalovāca॥
[शकुन्तला (śakuntalā) - Shakuntala; उवाच (uvāca) - said;]
(Shakuntala said:)
Shakuntala said:
राजन्सर्षपमात्राणि परच्छिद्राणि पश्यसि। आत्मनो बिल्वमात्राणि पश्यन्नपि न पश्यसि ॥१-६९-१॥
rājansarṣapamātrāṇi paracchidrāṇi paśyasi। ātmano bilvamātrāṇi paśyannapi na paśyasi ॥1-69-1॥
[राजन् (rājan) - O king; सर्षपमात्राणि (sarṣapamātrāṇi) - mustard-seed-sized; परच्छिद्राणि (paracchidrāṇi) - others' faults; पश्यसि (paśyasi) - you see; आत्मनः (ātmanah) - your own; बिल्वमात्राणि (bilvamātrāṇi) - bilva-fruit-sized; पश्यन् (paśyan) - seeing; अपि (api) - even; न (na) - not; पश्यसि (paśyasi) - you see;]
(O king, you see others' faults as mustard-seed-sized, but your own faults, even though they are bilva-fruit-sized, you do not see.)
O king, you notice the smallest faults in others, like mustard seeds, but fail to see your own, which are as large as bilva fruits.
मेनका त्रिदशेष्वेव त्रिदशाश्चानु मेनकाम्। ममैवोद्रिच्यते जन्म दुःषन्त तव जन्मतः ॥१-६९-२॥
menakā tridaśeṣveva tridaśāścānu menakām। mamaivodricyate janma duḥṣanta tava janmataḥ ॥1-69-2॥
[मेनका (menakā) - Menaka; त्रिदशेषु (tridaśeṣu) - among the gods; एव (eva) - indeed; त्रिदशाः (tridaśāḥ) - the gods; च (ca) - and; अनु (anu) - after; मेनकाम् (menakām) - Menaka; मम (mama) - my; एव (eva) - indeed; उद्रिच्यते (udricyate) - is born; जन्म (janma) - birth; दुःषन्त (duḥṣanta) - Duṣṣanta; तव (tava) - your; जन्मतः (janmataḥ) - from birth;]
(Menaka indeed among the gods, and the gods after Menaka. My birth is indeed exalted, Duṣṣanta, from your birth.)
Menaka is indeed among the gods, and the gods follow Menaka. My birth is indeed exalted, Duṣṣanta, because of your birth.
क्षितावटसि राजंस्त्वमन्तरिक्षे चराम्यहम्। आवयोरन्तरं पश्य मेरुसर्षपयोरिव ॥१-६९-३॥
kṣitāvaṭasi rājanstvamantari kṣe carāmyaham। āvayorantaraṃ paśya merusarṣapayoriva ॥1-69-3॥
[क्षितावटसि (kṣitāvaṭasi) - you are the lord of the earth; राजन् (rājan) - O king; त्वम् (tvam) - you; अन्तरिक्षे (antarikṣe) - in the sky; चरामि (carāmi) - I wander; अहम् (aham) - I; आवयोः (āvayoḥ) - between us; अन्तरम् (antaram) - difference; पश्य (paśya) - see; मेरु (meru) - Meru mountain; सर्षपयोः (sarṣapayoḥ) - and mustard seed; इव (iva) - like;]
(You are the lord of the earth, O king; I wander in the sky. See the difference between us like that between the Meru mountain and a mustard seed.)
O king, you are the ruler of the earth, while I roam the skies. Observe the vast difference between us, akin to the difference between the Meru mountain and a mustard seed.
महेन्द्रस्य कुबेरस्य यमस्य वरुणस्य च। भवनान्यनुसंयामि प्रभावं पश्य मे नृप ॥१-६९-४॥
mahendrasya kuberasya yamasya varuṇasya ca। bhavānānyanusaṃyāmi prabhāvaṃ paśya me nṛpa ॥1-69-4॥
[महेन्द्रस्य (mahendrasya) - of Mahendra; कुबेरस्य (kuberasya) - of Kubera; यमस्य (yamasya) - of Yama; वरुणस्य (varuṇasya) - of Varuna; च (ca) - and; भवनानि (bhavānāni) - palaces; अनुसंयामि (anusaṃyāmi) - I visit; प्रभावं (prabhāvam) - power; पश्य (paśya) - see; मे (me) - my; नृप (nṛpa) - king;]
(I visit the palaces of Mahendra, Kubera, Yama, and Varuna; see my power, O king.)
I am visiting the palaces of Mahendra, Kubera, Yama, and Varuna; witness my power, O king.
सत्यश्चापि प्रवादोऽयं यं प्रवक्ष्यामि तेऽनघ। निदर्शनार्थं न द्वेषात्तच्छ्रुत्वा क्षन्तुमर्हसि ॥१-६९-५॥
satyaścāpi pravādo'yaṃ yaṃ pravakṣyāmi te'nagha। nidarśanārthaṃ na dveṣāttacchrutvā kṣantumarhasi ॥1-69-5॥
[सत्यः (satyaḥ) - truth; च (ca) - and; अपि (api) - also; प्रवादः (pravādaḥ) - rumor; अयम् (ayam) - this; यम् (yam) - which; प्रवक्ष्यामि (pravakṣyāmi) - I will tell; ते (te) - to you; अनघ (anagha) - O sinless one; निदर्शनार्थम् (nidarśanārtham) - for illustration; न (na) - not; द्वेषात् (dveṣāt) - out of enmity; तत् (tat) - that; श्रुत्वा (śrutvā) - having heard; क्षन्तुम् (kṣantum) - to forgive; अर्हसि (arhasi) - you should;]
(Truth and also this rumor which I will tell you, O sinless one, is for illustration, not out of enmity; having heard that, you should forgive.)
O sinless one, the truth and this rumor which I am about to tell you is for the sake of illustration and not out of any enmity; upon hearing it, you should forgive.
विरूपो यावदादर्शे नात्मनः पश्यते मुखम्। मन्यते तावदात्मानमन्येभ्यो रूपवत्तरम् ॥१-६९-६॥
virūpo yāvadādarśe nātmanaḥ paśyate mukham। manyate tāvadātmānāmanyebhyo rūpavattaram ॥1-69-6॥
[विरूपः (virūpaḥ) - ugly; यावत् (yāvat) - as long as; आदर्शे (ādarśe) - in the mirror; न (na) - not; आत्मनः (ātmanaḥ) - of oneself; पश्यते (paśyate) - sees; मुखम् (mukham) - face; मन्यते (manyate) - thinks; तावत् (tāvat) - so long; आत्मानम् (ātmānam) - oneself; अन्येभ्यः (anyebhyaḥ) - than others; रूपवत्तरम् (rūpavattaram) - more beautiful;]
(As long as an ugly person does not see his own face in the mirror, he thinks himself more beautiful than others.)
An ugly person believes himself to be more beautiful than others until he sees his own face in the mirror.
यदा तु मुखमादर्शे विकृतं सोऽभिवीक्षते। तदेतरं विजानाति आत्मानं नेतरं जनम् ॥१-६९-७॥
yadā tu mukhamādarśe vikṛtaṃ so'bhivīkṣate| tadetaraṃ vijānāti ātmānaṃ netaraṃ janam ॥1-69-7॥
[यदा (yadā) - when; तु (tu) - but; मुखम् (mukham) - face; आदर्शे (ādarśe) - in the mirror; विकृतम् (vikṛtam) - distorted; सः (saḥ) - he; अभिवीक्षते (abhivīkṣate) - observes; तत् (tat) - that; इतरम् (itaram) - other; विजानाति (vijānāti) - knows; आत्मानम् (ātmānam) - self; न (na) - not; इतरम् (itaram) - other; जनम् (janam) - person;]
(When he observes his face distorted in the mirror, he knows that it is himself, not another person.)
When one sees their face distorted in a mirror, they recognize it as their own reflection, not someone else's.
अतीव रूपसम्पन्नो न किञ्चिदवमन्यते। अतीव जल्पन्दुर्वाचो भवतीह विहेठकः ॥१-६९-८॥
atīva rūpasampanno na kiñcidavamanyate। atīva jalpandurvāco bhavatīha viheṭhakaḥ ॥1-69-8॥
[अतीव (atīva) - extremely; रूपसम्पन्नः (rūpasampannaḥ) - handsome; न (na) - not; किञ्चित् (kiñcit) - anything; अवमन्यते (avamanyate) - despises; अतीव (atīva) - extremely; जल्पन् (jalpan) - talking; दुर्वाचः (durvācaḥ) - harsh words; भवति (bhavati) - becomes; इह (iha) - here; विहेठकः (viheṭhakaḥ) - troublesome;]
(Extremely handsome, he does not despise anything. Extremely talkative, he becomes troublesome here with harsh words.)
He is extremely handsome and does not despise anything. However, his excessive talk and harsh words make him troublesome here.
मूर्खो हि जल्पतां पुंसां श्रुत्वा वाचः शुभाशुभाः। अशुभं वाक्यमादत्ते पुरीषमिव सूकरः ॥१-६९-९॥
mūrkho hi jalpatāṃ puṃsāṃ śrutvā vācaḥ śubhāśubhāḥ। aśubhaṃ vākyamādatte purīṣamiva sūkaraḥ ॥1-69-9॥
[मूर्खः (mūrkhaḥ) - fool; हि (hi) - indeed; जल्पताम् (jalpatām) - of the talking; पुंसाम् (puṃsām) - of men; श्रुत्वा (śrutvā) - having heard; वाचः (vācaḥ) - words; शुभाशुभाः (śubhāśubhāḥ) - auspicious and inauspicious; अशुभम् (aśubham) - inauspicious; वाक्यम् (vākyam) - speech; आदत्ते (ādatte) - takes; पुरीषम् (purīṣam) - dung; इव (iva) - like; सूकरः (sūkaraḥ) - pig;]
(A fool indeed, having heard the words of talking men, auspicious and inauspicious, takes the inauspicious speech, like a pig takes dung.)
A fool, upon hearing the words of men, whether good or bad, chooses the bad words, just as a pig picks up filth.
प्राज्ञस्तु जल्पतां पुंसां श्रुत्वा वाचः शुभाशुभाः। गुणवद्वाक्यमादत्ते हंसः क्षीरमिवाम्भसः ॥१-६९-१०॥
prājñastu jalpatāṃ puṃsāṃ śrutvā vācaḥ śubhāśubhāḥ। guṇavadvākyamādatte haṃsaḥ kṣīramivāmbhasaḥ ॥1-69-10॥
[प्राज्ञः (prājñaḥ) - wise person; तु (tu) - but; जल्पतां (jalpatāṃ) - of those speaking; पुंसां (puṃsāṃ) - of men; श्रुत्वा (śrutvā) - having heard; वाचः (vācaḥ) - words; शुभाशुभाः (śubhāśubhāḥ) - auspicious and inauspicious; गुणवत् (guṇavat) - of quality; वाक्यम् (vākyam) - speech; आदत्ते (ādatte) - takes; हंसः (haṃsaḥ) - swan; क्षीरम् (kṣīram) - milk; इव (iva) - like; अम्भसः (ambhasaḥ) - from water;]
(The wise person, having heard the words of men, both auspicious and inauspicious, takes the quality speech, like a swan takes milk from water.)
A wise person, upon hearing the words of others, whether good or bad, selects only the valuable ones, just as a swan extracts milk from water.
अन्यान्परिवदन्साधुर्यथा हि परितप्यते। तथा परिवदन्नन्यांस्तुष्टो भवति दुर्जनः ॥१-६९-११॥
anyān parivadan sādhuḥ yathā hi paritapyate। tathā parivadan anyān tuṣṭo bhavati durjanaḥ ॥1-69-11॥
[अन्यान् (anyān) - others; परिवदन् (parivadan) - criticizing; साधुः (sādhuḥ) - a good person; यथा (yathā) - as; हि (hi) - indeed; परितप्यते (paritapyate) - suffers; तथा (tathā) - so; परिवदन् (parivadan) - criticizing; अन्यान् (anyān) - others; तुष्टः (tuṣṭaḥ) - pleased; भवति (bhavati) - becomes; दुर्जनः (durjanaḥ) - a wicked person;]
(A good person, criticizing others, indeed suffers; so, a wicked person, criticizing others, becomes pleased.)
A good person feels remorse when criticizing others, whereas a wicked person feels satisfaction.
अभिवाद्य यथा वृद्धान्सन्तो गच्छन्ति निर्वृतिम्। एवं सज्जनमाक्रुश्य मूर्खो भवति निर्वृतः ॥१-६९-१२॥
abhivādya yathā vṛddhānsanto gacchanti nirvṛtim। evaṃ sajjanamākruśya mūrkho bhavati nirvṛtaḥ ॥1-69-12॥
[अभिवाद्य (abhivādya) - having saluted; यथा (yathā) - as; वृद्धान् (vṛddhān) - elders; सन्तः (santaḥ) - good people; गच्छन्ति (gacchanti) - go; निर्वृतिम् (nirvṛtim) - peace; एवं (evaṃ) - thus; सज्जनम् (sajjanam) - good person; आक्रुश्य (ākruśya) - having insulted; मूर्खः (mūrkhaḥ) - fool; भवति (bhavati) - becomes; निर्वृतः (nirvṛtaḥ) - content;]
(Having saluted the elders, good people go to peace. Thus, having insulted a good person, a fool becomes content.)
Just as good people attain peace by saluting the elders, a fool feels content after insulting a good person.
सुखं जीवन्त्यदोषज्ञा मूर्खा दोषानुदर्शिनः। यत्र वाच्याः परैः सन्तः परानाहुस्तथाविधान् ॥१-६९-१३॥
sukhaṁ jīvantyadoṣajñā mūrkhā doṣānudarśinaḥ। yatra vācyāḥ paraiḥ santaḥ parānāhustathāvidhān ॥1-69-13॥
[सुखम् (sukham) - happiness; जीवन्ति (jīvanti) - live; अदोषज्ञाः (adoṣajñāḥ) - those who know no faults; मूर्खाः (mūrkhāḥ) - fools; दोषानुदर्शिनः (doṣānudarśinaḥ) - those who see faults; यत्र (yatra) - where; वाच्याः (vācyāḥ) - to be spoken; परैः (paraiḥ) - by others; सन्तः (santaḥ) - good people; परान् (parān) - others; आहुः (āhuḥ) - say; तथाविधान् (tathāvidhān) - such as they are;]
(Those who know no faults live happily; fools see faults. Where good people are to be spoken by others, they say others are such as they are.)
Those who are aware of no faults live happily, while fools focus on faults. In places where good people are spoken of by others, they describe others as they are.
अतो हास्यतरं लोके किञ्चिदन्यन्न विद्यते। यत्र दुर्जन इत्याह दुर्जनः सज्जनं स्वयम् ॥१-६९-१४॥
ato hāsyataraṃ loke kiñcidanyanna vidyate। yatra durjana ityāha durjanaḥ sajjanaṃ svayam ॥1-69-14॥
[अतः (ataḥ) - therefore; हास्यतरम् (hāsyataram) - more laughable; लोके (loke) - in the world; किञ्चित् (kiñcit) - anything; अन्यत् (anyat) - else; न (na) - not; विद्यते (vidyate) - exists; यत्र (yatra) - where; दुर्जनः (durjanaḥ) - a wicked person; इति (iti) - thus; आह (āha) - says; दुर्जनः (durjanaḥ) - a wicked person; सज्जनम् (sajjanam) - a good person; स्वयम् (svayam) - himself;]
(Therefore, nothing more laughable exists in the world than where a wicked person himself calls a good person wicked.)
Therefore, there is nothing more laughable in the world than a situation where a wicked person himself calls a good person wicked.
सत्यधर्मच्युतात्पुंसः क्रुद्धादाशीविषादिव। अनास्तिकोऽप्युद्विजते जनः किं पुनरास्तिकः ॥१-६९-१५॥
satyadharmacutāt puṁsaḥ kruddhād āśīviṣād iva। anāstiko'py udvijate janaḥ kiṁ punar āstikaḥ ॥1-69-15॥
[सत्यधर्मच्युतात् (satyadharmacutāt) - from one fallen from truth and duty; पुंसः (puṁsaḥ) - man; क्रुद्धात् (kruddhāt) - from the angry; आशीविषात् (āśīviṣāt) - from a serpent; इव (iva) - like; अनास्तिकः (anāstikaḥ) - non-believer; अपि (api) - even; उद्विजते (udvijate) - fears; जनः (janaḥ) - people; किं (kiṁ) - what; पुनः (punaḥ) - again; आस्तिकः (āstikaḥ) - believer;]
(Even a non-believer fears a man fallen from truth and duty, like from an angry serpent; what then of a believer?)
Even those who do not believe are afraid of a person who has deviated from truth and righteousness, just as they would fear an angry serpent; how much more so would a believer be?
स्वयमुत्पाद्य वै पुत्रं सदृशं योऽवमन्यते। तस्य देवाः श्रियं घ्नन्ति न च लोकानुपाश्नुते ॥१-६९-१६॥
svayamutpādya vai putraṃ sadṛśaṃ yo'vamanyate। tasya devāḥ śriyaṃ ghnanti na ca lokānupāśnute ॥1-69-16॥
[स्वयम् (svayam) - oneself; उत्पाद्य (utpādya) - having produced; वै (vai) - indeed; पुत्रम् (putram) - son; सदृशम् (sadṛśam) - similar; यः (yaḥ) - who; अवमन्यते (avamanyate) - disrespects; तस्य (tasya) - his; देवाः (devāḥ) - gods; श्रियम् (śriyam) - prosperity; घ्नन्ति (ghnanti) - destroy; न (na) - not; च (ca) - and; लोकान् (lokān) - worlds; उपाश्नुते (upāśnute) - attains;]
(Having indeed produced a son similar to oneself, who disrespects, the gods destroy his prosperity and he does not attain the worlds.)
If one disrespects a son who is like oneself, having indeed produced him, the gods destroy his prosperity, and he does not attain the heavenly worlds.
कुलवंशप्रतिष्ठां हि पितरः पुत्रमब्रुवन्। उत्तमं सर्वधर्माणां तस्मात्पुत्रं न सन्त्यजेत् ॥१-६९-१७॥
kulavaṃśapratiṣṭhāṃ hi pitaraḥ putramabruvan। uttamaṃ sarvadharmāṇāṃ tasmātputraṃ na santyajet ॥1-69-17॥
[कुलवंशप्रतिष्ठां (kulavaṃśapratiṣṭhāṃ) - family lineage's prestige; हि (hi) - indeed; पितरः (pitaraḥ) - fathers; पुत्रम् (putram) - son; अब्रुवन् (abruvan) - said; उत्तमं (uttamaṃ) - best; सर्वधर्माणां (sarvadharmāṇāṃ) - of all duties; तस्मात् (tasmāt) - therefore; पुत्रं (putraṃ) - son; न (na) - not; सन्त्यजेत् (santyajet) - should abandon;]
(The fathers indeed said to the son, "The prestige of the family lineage is the best of all duties; therefore, one should not abandon a son.")
The fathers advised their son that maintaining the prestige of the family lineage is paramount among all duties, and thus, a son should never be abandoned.
स्वपत्नीप्रभवान्पञ्च लब्धान्क्रीतान्विवर्धितान्। कृतानन्यासु चोत्पन्नान्पुत्रान्वै मनुरब्रवीत् ॥१-६९-१८॥
svapatnīprabhavānpañca labdhānkrītānvivardhitān। kṛtānanyāsu cotpannānputrānvai manurabravīt ॥1-69-18॥
[स्वपत्नी (svapatnī) - from his own wife; प्रभवान् (prabhavān) - born; पञ्च (pañca) - five; लब्धान् (labdhān) - obtained; क्रीतान् (krītān) - purchased; विवर्धितान् (vivardhitān) - raised; कृतान् (kṛtān) - made; अन्यासु (anyāsu) - in others; च (ca) - and; उत्पन्नान् (utpannān) - born; पुत्रान् (putrān) - sons; वै (vai) - indeed; मनुः (manuḥ) - Manu; अब्रवीत् (abravīt) - said;]
(Manu indeed said to the sons born from his own wife, obtained, purchased, raised, made in others.)
Manu spoke to his sons, who were born from his own wife, obtained, purchased, raised, and made in others.
धर्मकीर्त्यावहा नृणां मनसः प्रीतिवर्धनाः। त्रायन्ते नरकाज्जाताः पुत्रा धर्मप्लवाः पितृन् ॥१-६९-१९॥
dharmakīrtyāvahā nṛṇāṃ manasaḥ prītivardhanāḥ। trāyante narakājjātāḥ putrā dharmaplavāḥ pitṝn ॥1-69-19॥
[धर्मकीर्त्यावहा (dharmakīrtyāvahā) - bringing fame of dharma; नृणां (nṛṇāṃ) - of men; मनसः (manasaḥ) - of the mind; प्रीतिवर्धनाः (prītivardhanāḥ) - increasing affection; त्रायन्ते (trāyante) - protect; नरकात् (narakāt) - from hell; जाताः (jātāḥ) - born; पुत्राः (putrāḥ) - sons; धर्मप्लवाः (dharmaplavāḥ) - boats of dharma; पितॄन् (pitṝn) - fathers;]
(Bringing fame of dharma, increasing affection of the mind of men, sons born protect fathers from hell as boats of dharma.)
Sons, who bring fame to dharma and increase the affection in the minds of men, are born to protect their fathers from hell, acting as boats of dharma.
स त्वं नृपतिशार्दूल न पुत्रं त्यक्तुमर्हसि। आत्मानं सत्यधर्मौ च पालयानो महीपते ॥ नरेन्द्रसिंह कपटं न वोढुं त्वमिहार्हसि ॥१-६९-२०॥
sa tvaṃ nṛpatiśārdūla na putraṃ tyaktumarhasi। ātmānaṃ satyadharmau ca pālayāno mahīpate ॥ narendra siṃha kapaṭaṃ na voḍhuṃ tvamihārhasi ॥1-69-20॥
[स (sa) - you; त्वं (tvaṃ) - you; नृपतिशार्दूल (nṛpatiśārdūla) - O tiger among kings; न (na) - not; पुत्रं (putraṃ) - son; त्यक्तुम् (tyaktum) - to abandon; अर्हसि (arhasi) - you should; आत्मानं (ātmānaṃ) - yourself; सत्यधर्मौ (satyadharmau) - truth and duty; च (ca) - and; पालयानः (pālayānaḥ) - protecting; महीपते (mahīpate) - O lord of the earth; नरेन्द्रसिंह (narendra siṃha) - O lion among men; कपटं (kapaṭaṃ) - deceit; न (na) - not; वोढुं (voḍhuṃ) - to bear; त्वम् (tvam) - you; इह (iha) - here; अर्हसि (arhasi) - should;]
(You, O tiger among kings, should not abandon your son. Protecting yourself, truth, and duty, O lord of the earth, you should not bear deceit here, O lion among men.)
You, O noble king, must not forsake your son. Upholding truth and duty, protect yourself, O ruler of the land. Here, O lion among men, you should not engage in deceit.
वरं कूपशताद्वापी वरं वापीशतात्क्रतुः। वरं क्रतुशतात्पुत्रः सत्यं पुत्रशताद्वरम् ॥१-६९-२१॥
varaṁ kūpaśatād vāpi varaṁ vāpiśatāt kratuḥ। varaṁ kratuśatāt putraḥ satyaṁ putraśatād varam ॥1-69-21॥
[वरम् (varam) - better; कूपशतात् (kūpaśatāt) - than a hundred wells; वापी (vāpi) - a pond; वरम् (varam) - better; वापीशतात् (vāpiśatāt) - than a hundred ponds; क्रतुः (kratuḥ) - a sacrifice; वरम् (varam) - better; क्रतुशतात् (kratuśatāt) - than a hundred sacrifices; पुत्रः (putraḥ) - a son; सत्यम् (satyam) - truth; पुत्रशतात् (putraśatāt) - than a hundred sons; वरम् (varam) - better;]
(A pond is better than a hundred wells; a sacrifice is better than a hundred ponds; a son is better than a hundred sacrifices; truth is better than a hundred sons.)
A pond is more valuable than a hundred wells; a sacrifice surpasses a hundred ponds; a son is more precious than a hundred sacrifices; and truth is the most valuable, surpassing even a hundred sons.
अश्वमेधसहस्रं च सत्यं च तुलया धृतम्। अश्वमेधसहस्राद्धि सत्यमेव विशिष्यते ॥१-६९-२२॥
aśvamedhasahasraṃ ca satyaṃ ca tulayā dhṛtam। aśvamedhasahasrāddhi satyameva viśiṣyate ॥1-69-22॥
[अश्वमेधसहस्रं (aśvamedhasahasraṃ) - a thousand horse sacrifices; च (ca) - and; सत्यं (satyaṃ) - truth; च (ca) - and; तुलया (tulayā) - with the scale; धृतम् (dhṛtam) - held; अश्वमेधसहस्रात् (aśvamedhasahasrāt) - than a thousand horse sacrifices; हि (hi) - indeed; सत्यम् (satyam) - truth; एव (eva) - alone; विशिष्यते (viśiṣyate) - excels;]
(A thousand horse sacrifices and truth are held in the scale. Indeed, truth alone excels a thousand horse sacrifices.)
A thousand horse sacrifices and truth are weighed together, but truth alone surpasses a thousand horse sacrifices.
सर्ववेदाधिगमनं सर्वतीर्थावगाहनम्। सत्यं च वदतो राजन्समं वा स्यान्न वा समम् ॥१-६९-२३॥
sarvavedādhigamanaṃ sarvatīrthāvagāhanam। satyaṃ ca vadato rājansamaṃ vā syānna vā samam ॥1-69-23॥
[सर्ववेदाधिगमनं (sarvavedādhigamanaṃ) - mastery of all Vedas; सर्वतीर्थावगाहनम् (sarvatīrthāvagāhanam) - bathing in all sacred waters; सत्यं (satyaṃ) - truth; च (ca) - and; वदतो (vadato) - speaking; राजन् (rājan) - O king; समं (samaṃ) - equal; वा (vā) - or; स्यात् (syāt) - may be; न (na) - not; वा (vā) - or; समम् (samam) - equal;]
(Mastery of all Vedas, bathing in all sacred waters, and speaking truth, O king, may or may not be equal.)
O king, mastering all the Vedas, bathing in all sacred waters, and speaking the truth may or may not be considered equal.
नास्ति सत्यात्परो धर्मो न सत्याद्विद्यते परम्। न हि तीव्रतरं किञ्चिदनृतादिह विद्यते ॥१-६९-२४॥
nāsti satyātparo dharmo na satyādvidyate param। na hi tīvrataraṃ kiñcidanṛtādiha vidyate ॥1-69-24॥
[नास्ति (nāsti) - there is not; सत्यात् (satyāt) - than truth; परः (paraḥ) - higher; धर्मः (dharmaḥ) - duty; न (na) - not; सत्यात् (satyāt) - than truth; विद्यते (vidyate) - exists; परम् (param) - higher; न (na) - not; हि (hi) - indeed; तीव्रतरम् (tīvrataram) - more intense; किञ्चित् (kiñcit) - anything; अनृतात् (anṛtāt) - than falsehood; इह (iha) - here; विद्यते (vidyate) - exists;]
(There is nothing higher than truth, nothing greater than truth exists. Indeed, nothing more intense than falsehood exists here.)
There is no duty higher than truth, and nothing greater than truth exists. Indeed, nothing more intense than falsehood can be found here.
राजन्सत्यं परं ब्रह्म सत्यं च समयः परः। मा त्याक्षीः समयं राजन्सत्यं सङ्गतमस्तु ते ॥१-६९-२५॥
rājansatyaṃ paraṃ brahma satyaṃ ca samayaḥ paraḥ। mā tyākṣīḥ samayaṃ rājansatyaṃ saṅgatamastu te ॥1-69-25॥
[राजन् (rājan) - O king; सत्यं (satyaṃ) - truth; परं (paraṃ) - supreme; ब्रह्म (brahma) - Brahman; सत्यं (satyaṃ) - truth; च (ca) - and; समयः (samayaḥ) - time; परः (paraḥ) - supreme; मा (mā) - do not; त्याक्षीः (tyākṣīḥ) - abandon; समयं (samayaṃ) - time; राजन् (rājan) - O king; सत्यं (satyaṃ) - truth; सङ्गतम् (saṅgatam) - aligned; अस्तु (astu) - let it be; ते (te) - your;]
(O king, truth is the supreme Brahman, and time is supreme. Do not abandon time, O king, let truth be aligned with you.)
O king, the ultimate truth is Brahman, and time is of utmost importance. Do not forsake time, O king, let truth be with you.
अनृते चेत्प्रसङ्गस्ते श्रद्दधासि न चेत्स्वयम्। आत्मनो हन्त गच्छामि त्वादृशे नास्ति सङ्गतम् ॥१-६९-२६॥
anṛte cetprasaṅgaste śraddadhāsi na cetsvayam| ātmano hanta gacchāmi tvādṛśe nāsti saṅgatam ॥1-69-26॥
[अनृते (anṛte) - in untruth; चेत् (cet) - if; प्रसङ्गः (prasaṅgaḥ) - attachment; ते (te) - your; श्रद्दधासि (śraddadhāsi) - you believe; न (na) - not; चेत् (cet) - if; स्वयम् (svayam) - yourself; आत्मनः (ātmanaḥ) - of self; हन्त (hanta) - alas; गच्छामि (gacchāmi) - I go; त्वादृशे (tvādṛśe) - in such as you; नास्ति (nāsti) - there is no; सङ्गतम् (saṅgatam) - association;]
(If there is attachment to untruth, you believe; if not, yourself. Alas, I go; there is no association with such as you.)
If you are attached to untruth and believe in it, then alas, I must leave, for there is no association with someone like you.
ऋतेऽपि त्वयि दुःषन्त शैलराजावतंसकाम्। चतुरन्तामिमामुर्वीं पुत्रो मे पालयिष्यति ॥१-६९-२७॥
Ṛte'pi tvayi duḥṣanta śailarājāvataṃsakām। caturantāmimāmurvīṃ putro me pālayiṣyati ॥1-69-27॥
[ऋते (ṛte) - except; अपि (api) - also; त्वयि (tvayi) - in you; दुःषन्त (duḥṣanta) - Duḥṣanta; शैलराजावतंसकाम् (śailarājāvataṃsakām) - crowned by the king of mountains; चतुरन्ताम् (caturantām) - extending in all directions; इमाम् (imām) - this; उर्वीं (urvīṃ) - earth; पुत्रः (putraḥ) - son; मे (me) - my; पालयिष्यति (pālayiṣyati) - will protect;]
(Except also in you, Duḥṣanta, crowned by the king of mountains, my son will protect this earth extending in all directions.)
Except for you, O Duḥṣanta, who is adorned with the crown of the king of mountains, my son will rule over this vast earth.
वैशम्पायन उवाच॥
vaiśampāyana uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; उवाच (uvāca) - said;]
(Vaiśampāyana said:)
Vaiśampāyana spoke:
एतावदुक्त्वा वचनं प्रातिष्ठत शकुन्तला। अथान्तरिक्षे दुःषन्तं वागुवाचाशरीरिणी ॥ ऋत्विक्पुरोहिताचार्यैर्मन्त्रिभिश्चावृतं तदा ॥१-६९-२८॥
etāvad uktvā vacanaṃ prātiṣṭhata śakuntalā। athāntarikṣe duḥṣantaṃ vāg uvācāśarīriṇī ॥ ṛtvikpurohitācāryair mantribhiś cāvṛtaṃ tadā ॥1-69-28॥
[एतावत् (etāvat) - thus; उक्त्वा (uktvā) - having spoken; वचनम् (vacanam) - words; प्रातिष्ठत (prātiṣṭhata) - departed; शकुन्तला (śakuntalā) - Shakuntala; अथ (atha) - then; अन्तरिक्षे (antarikṣe) - in the sky; दुःषन्तम् (duḥṣantam) - Dushyanta; वाक् (vāk) - voice; उवाच (uvāca) - said; अशरीरिणी (aśarīriṇī) - bodiless; ऋत्विक् (ṛtvik) - priest; पुरोहित (purohita) - chief priest; आचार्यैः (ācāryaiḥ) - teachers; मन्त्रिभिः (mantribhiḥ) - ministers; च (ca) - and; आवृतम् (āvṛtam) - surrounded; तदा (tadā) - then;]
(Thus having spoken the words, Shakuntala departed. Then, in the sky, a bodiless voice spoke to Dushyanta, surrounded by priests, chief priest, teachers, and ministers.)
After speaking these words, Shakuntala left. Then, a bodiless voice addressed Dushyanta from the sky, who was surrounded by priests, the chief priest, teachers, and ministers.
भस्त्रा माता पितुः पुत्रो येन जातः स एव सः। भरस्व पुत्रं दुःषन्त मावमंस्थाः शकुन्तलाम् ॥१-६९-२९॥
bhastrā mātā pituḥ putro yena jātaḥ sa eva saḥ। bharasva putraṃ duḥṣanta māvamaṃsthāḥ śakuntalām ॥1-69-29॥
[भस्त्रा (bhastrā) - leather bag; माता (mātā) - mother; पितुः (pituḥ) - of the father; पुत्रः (putraḥ) - son; येन (yena) - by whom; जातः (jātaḥ) - born; सः (saḥ) - he; एव (eva) - indeed; सः (saḥ) - he; भरस्व (bharasva) - bear; पुत्रं (putraṃ) - son; दुःषन्त (duḥṣanta) - Duṣyanta; मा (mā) - do not; अवमंस्थाः (avamaṃsthāḥ) - disrespect; शकुन्तलाम् (śakuntalām) - Śakuntalā;]
(The leather bag is the mother, the son of the father, by whom he is born, he indeed is he. Bear the son, Duṣyanta, do not disrespect Śakuntalā.)
The leather bag is the mother, and the son is born of the father; he indeed is the one. Duṣyanta, bear your son and do not disrespect Śakuntalā.
रेतोधाः पुत्र उन्नयति नरदेव यमक्षयात्। त्वं चास्य धाता गर्भस्य सत्यमाह शकुन्तला ॥१-६९-३०॥
retodhāḥ putra unnayati naradeva yamakṣayāt। tvaṃ cāsya dhātā garbhasya satyamāha śakuntalā ॥1-69-30॥
[रेतोधाः (retodhāḥ) - sperm-bearer; पुत्र (putra) - son; उन्नयति (unnayati) - raises; नरदेव (naradeva) - O king; यमक्षयात् (yamakṣayāt) - from Yama's abode; त्वं (tvaṃ) - you; च (ca) - and; अस्य (asya) - his; धाता (dhātā) - creator; गर्भस्य (garbhasya) - of the womb; सत्यम् (satyam) - truly; आह (āha) - said; शकुन्तला (śakuntalā) - Śakuntalā;]
(The sperm-bearer son raises, O king, from Yama's abode. You and his creator of the womb, truly said Śakuntalā.)
Śakuntalā truly said that the son, the sperm-bearer, raises from Yama's abode, O king, and you are the creator of the womb.
जाया जनयते पुत्रमात्मनोऽङ्गं द्विधा कृतम्। तस्माद्भरस्व दुःषन्त पुत्रं शाकुन्तलं नृप ॥१-६९-३१॥
jāyā janayate putramātmano'ṅgaṃ dvidhā kṛtam| tasmādbharasva duḥṣanta putraṃ śākuntalaṃ nṛpa ॥1-69-31॥
[जाया (jāyā) - wife; जनयते (janayate) - bears; पुत्रम् (putram) - son; आत्मनः (ātmanah) - of oneself; अङ्गम् (aṅgam) - limb; द्विधा (dvidhā) - in two; कृतम् (kṛtam) - made; तस्मात् (tasmāt) - therefore; भरस्व (bharasva) - bear; दुःषन्त (duḥṣanta) - Duṣyanta; पुत्रम् (putram) - son; शाकुन्तलम् (śākuntalam) - Śākuntala; नृप (nṛpa) - king;]
(The wife bears a son, a part of oneself made into two. Therefore, O Duṣyanta, bear the son of Śākuntala, O king.)
A wife gives birth to a son, who is like a part of oneself divided into two. Therefore, King Duṣyanta, accept and care for Śākuntala's son.
अभूतिरेषा कस्त्यज्याज्जीवञ्जीवन्तमात्मजम्। शाकुन्तलं महात्मानं दौःषन्तिं भर पौरव ॥१-६९-३२॥
abhūtir eṣā kas tyajyāj jīvañ jīvantam ātmajam। śākuntalaṃ mahātmānaṃ dauḥṣantiṃ bhara paurava ॥1-69-32॥
[अभूतिः (abhūtiḥ) - absence of prosperity; एषा (eṣā) - this; कः (kaḥ) - who; त्यज्यात् (tyajyāt) - would abandon; जीवन् (jīvan) - living; जीवन्तम् (jīvantam) - alive; आत्मजम् (ātmajam) - son; शाकुन्तलम् (śākuntalam) - Shakuntala; महात्मानम् (mahātmānam) - great soul; दौःषन्तिम् (dauḥṣantim) - son of Dushyanta; भर (bhara) - support; पौरव (paurava) - descendant of Puru;]
(This absence of prosperity, who would abandon a living son? Support Shakuntala, the great soul, son of Dushyanta, descendant of Puru.)
Who would abandon a living son in such absence of prosperity? Support Shakuntala, the noble soul, son of Dushyanta, descendant of Puru.
भर्तव्योऽयं त्वया यस्मादस्माकं वचनादपि। तस्माद्भवत्वयं नाम्ना भरतो नाम ते सुतः ॥१-६९-३३॥
bhartavyo'yaṁ tvayā yasmādasmākaṁ vacanādapi| tasmādbhavatvayaṁ nāmnā bharato nāma te sutaḥ ॥1-69-33॥
[भर्तव्यः (bhartavyaḥ) - to be supported; अयम् (ayam) - this; त्वया (tvayā) - by you; यस्मात् (yasmāt) - because; अस्माकम् (asmākam) - our; वचनात् (vacanāt) - word; अपि (api) - even; तस्मात् (tasmāt) - therefore; भवतु (bhavatu) - let it be; अयम् (ayam) - this; नाम्ना (nāmnā) - by name; भरतः (bharataḥ) - Bharata; नाम (nāma) - name; ते (te) - your; सुतः (sutaḥ) - son;]
(This should be supported by you because of our word. Therefore, let this be named Bharata, your son.)
This must be supported by you as per our word. Therefore, let this son of yours be named Bharata.
तच्छ्रुत्वा पौरवो राजा व्याहृतं वै दिवौकसाम्। पुरोहितममात्यांश्च सम्प्रहृष्टोऽब्रवीदिदम् ॥१-६९-३४॥
tacchrutvā pauravo rājā vyāhṛtaṃ vai divaukasām। purohitamamātyāṃśca samprahṛṣṭo'bravīdidam ॥1-69-34॥
[तत् (tat) - that; श्रुत्वा (śrutvā) - having heard; पौरवः (pauravaḥ) - of the Paurava; राजा (rājā) - king; व्याहृतम् (vyāhṛtam) - spoken; वै (vai) - indeed; दिवौकसाम् (divaukasām) - of the celestials; पुरोहितम् (purohitam) - priest; अमात्यांश्च (amātyāṃśca) - and ministers; सम्प्रहृष्टः (samprahṛṣṭaḥ) - delighted; अब्रवीत् (abravīt) - said; इदम् (idam) - this;]
(Having heard that, King Paurava, indeed spoken by the celestials, delighted, said this to the priest and ministers.)
Upon hearing the words spoken by the celestials, King Paurava, filled with joy, addressed his priest and ministers with these words.
शृण्वन्त्वेतद्भवन्तोऽस्य देवदूतस्य भाषितम्। अहमप्येवमेवैनं जानामि स्वयमात्मजम् ॥१-६९-३५॥
śṛṇvantvetadbhavanto'sya devadūtasya bhāṣitam। ahamapyevam evainaṃ jānāmi svayamātmajam ॥1-69-35॥
[शृण्वन्तु (śṛṇvantu) - let them hear; एतत् (etat) - this; भवन्तः (bhavantaḥ) - you all; अस्य (asya) - of this; देवदूतस्य (devadūtasya) - of the divine messenger; भाषितम् (bhāṣitam) - speech; अहम् (aham) - I; अपि (api) - also; एवम् (evam) - thus; एव (eva) - indeed; एनम् (enam) - this; जानामि (jānāmi) - know; स्वयम् (svayam) - myself; आत्मजम् (ātmajam) - son;]
(Let them hear this, you all, the speech of the divine messenger. I also indeed know this myself, the son.)
Listen to this, all of you, the words of the divine messenger. I too know him as my own son.
यद्यहं वचनादेव गृह्णीयामिममात्मजम्। भवेद्धि शङ्का लोकस्य नैवं शुद्धो भवेदयम् ॥१-६९-३६॥
yadyahaṁ vacanādeva gṛhṇīyāmimamātmajam। bhaveddhi śaṅkā lokasya naivaṁ śuddho bhavedayam ॥1-69-36॥
[यदि (yadi) - if; अहम् (aham) - I; वचनात् (vacanāt) - from words; एव (eva) - only; गृह्णीयाम् (gṛhṇīyām) - would accept; इमम् (imam) - this; आत्मजम् (ātmajam) - son; भवेत् (bhavet) - would be; हि (hi) - indeed; शङ्का (śaṅkā) - doubt; लोकस्य (lokasya) - of the people; न (na) - not; एवम् (evam) - thus; शुद्धः (śuddhaḥ) - pure; भवेत् (bhavet) - would be; अयम् (ayam) - this;]
(If I were to accept this son merely by words, indeed there would be doubt among the people; thus, he would not be considered pure.)
If I were to accept this son merely by words, people would indeed doubt; thus, he would not be considered pure.
तं विशोध्य तदा राजा देवदूतेन भारत। हृष्टः प्रमुदितश्चापि प्रतिजग्राह तं सुतम् ॥१-६९-३७॥
taṁ viśodhya tadā rājā devadūtena bhārata| hṛṣṭaḥ pramuditaścāpi pratijagrāha taṁ sutam ॥1-69-37॥
[तं (taṁ) - him; विशोध्य (viśodhya) - having purified; तदा (tadā) - then; राजा (rājā) - the king; देवदूतेन (devadūtena) - by the divine messenger; भारत (bhārata) - O Bharata; हृष्टः (hṛṣṭaḥ) - joyful; प्रमुदितः (pramuditaḥ) - delighted; च (ca) - and; अपि (api) - also; प्रतिजग्राह (pratijagrāha) - accepted; तं (taṁ) - that; सुतम् (sutam) - son;]
(Having purified him, then the king, joyful and delighted, accepted that son by the divine messenger, O Bharata.)
O Bharata, after purifying him, the king, joyful and delighted, accepted that son brought by the divine messenger.
मूर्ध्नि चैनमुपाघ्राय सस्नेहं परिषस्वजे। सभाज्यमानो विप्रैश्च स्तूयमानश्च बन्दिभिः ॥ स मुदं परमां लेभे पुत्रसंस्पर्शजां नृपः ॥१-६९-३८॥
mūrdhni cainamupāghrāya sasnehaṃ pariṣasvaje। sabhājyamāno vipraiśca stūyamānaśca bandibhiḥ ॥ sa mudaṃ paramāṃ lebhe putrasaṃsparśajāṃ nṛpaḥ ॥1-69-38॥
[मूर्ध्नि (mūrdhni) - on the head; च (ca) - and; एनम् (enam) - him; उपाघ्राय (upāghrāya) - having smelled; सस्नेहम् (sasneham) - with affection; परिषस्वजे (pariṣasvaje) - embraced; सभाज्यमानः (sabhājyamānaḥ) - being honored; विप्रैः (vipraiḥ) - by the learned; च (ca) - and; स्तूयमानः (stūyamānaḥ) - being praised; च (ca) - and; बन्दिभिः (bandibhiḥ) - by the bards; सः (saḥ) - he; मुदम् (mudam) - joy; परमाम् (paramām) - supreme; लेभे (lebhe) - obtained; पुत्रसंस्पर्शजाम् (putrasaṃsparśajām) - from the touch of his son; नृपः (nṛpaḥ) - the king;]
(On the head and having smelled him, with affection embraced. Being honored by the learned and being praised by the bards. He obtained supreme joy from the touch of his son, the king.)
The king, having smelled his son's head with affection, embraced him. He was honored by the learned and praised by the bards, and he experienced supreme joy from the touch of his son.
तां चैव भार्यां धर्मज्ञः पूजयामास धर्मतः। अब्रवीच्चैव तां राजा सान्त्वपूर्वमिदं वचः ॥१-६९-३९॥
tāṃ caiva bhāryāṃ dharmajñaḥ pūjayāmāsa dharmataḥ। abravīccaiva tāṃ rājā sāntvapūrvamidaṃ vacaḥ ॥1-69-39॥
[ताम् (tām) - her; च (ca) - and; एव (eva) - indeed; भार्याम् (bhāryām) - wife; धर्मज्ञः (dharmajñaḥ) - knower of dharma; पूजयामास (pūjayāmāsa) - honored; धर्मतः (dharmataḥ) - righteously; अब्रवीत् (abravīt) - spoke; च (ca) - and; एव (eva) - indeed; ताम् (tām) - her; राजा (rājā) - king; सान्त्वपूर्वम् (sāntvapūrvam) - with gentle words; इदम् (idam) - this; वचः (vacaḥ) - speech;]
(The knower of dharma honored his wife righteously and the king spoke to her with gentle words this speech.)
The righteous king honored his wife and then spoke to her gently with these words.
कृतो लोकपरोक्षोऽयं सम्बन्धो वै त्वया सह। तस्मादेतन्मया देवि त्वच्छुद्ध्यर्थं विचारितम् ॥१-६९-४०॥
kṛto lokaparokṣo'yaṃ sambandho vai tvayā saha। tasmādetanmaya devi tvacchuddhyarthaṃ vicāritam ॥1-69-40॥
[कृतः (kṛtaḥ) - made; लोकपरोक्षः (lokaparokṣaḥ) - beyond the world; अयम् (ayam) - this; सम्बन्धः (sambandhaḥ) - relationship; वै (vai) - indeed; त्वया (tvayā) - by you; सह (saha) - with; तस्मात् (tasmāt) - therefore; एतत् (etat) - this; मया (mayā) - by me; देवि (devi) - O goddess; त्वत् (tvat) - your; शुद्ध्यर्थम् (śuddhyartham) - for purification; विचारितम् (vicāritam) - considered;]
(This relationship beyond the world has indeed been made with you. Therefore, O goddess, this has been considered by me for your purification.)
A relationship beyond the worldly realm has been established with you. Therefore, O goddess, I have considered this for your purification.
मन्यते चैव लोकस्ते स्त्रीभावान्मयि सङ्गतम्। पुत्रश्चायं वृतो राज्ये मया तस्माद्विचारितम् ॥१-६९-४१॥
manyate caiva lokaste strībhāvānmayi saṅgatam. putraścāyaṃ vṛto rājye mayā tasmādvicāritam ॥1-69-41॥
[मन्यते (manyate) - thinks; च (ca) - and; एव (eva) - indeed; लोकः (lokaḥ) - the world; ते (te) - your; स्त्रीभावात् (strībhāvāt) - due to womanhood; मयि (mayi) - in me; सङ्गतम् (saṅgatam) - attached; पुत्रः (putraḥ) - son; च (ca) - and; अयम् (ayam) - this; वृतः (vṛtaḥ) - chosen; राज्ये (rājye) - for the kingdom; मया (mayā) - by me; तस्मात् (tasmāt) - therefore; विचारितम् (vicāritam) - considered;]
(The world indeed thinks that due to womanhood, your attachment is in me. And this son is chosen for the kingdom by me, therefore it is considered.)
The world indeed believes that because of my womanhood, your attachment is with me. And this son has been chosen by me for the kingdom, therefore it has been considered.
यच्च कोपितयात्यर्थं त्वयोक्तोऽस्म्यप्रियं प्रिये। प्रणयिन्या विशालाक्षि तत्क्षान्तं ते मया शुभे ॥१-६९-४२॥
yacca kopitayātyarthaṃ tvayokto'smyapriyaṃ priye। praṇayinyā viśālākṣi tatkṣāntaṃ te mayā śubhe ॥1-69-42॥
[यत् (yat) - that; च (ca) - and; कोपितया (kopitayā) - by the angered one; अत्यर्थम् (atyartham) - excessively; त्वया (tvayā) - by you; उक्तः (uktaḥ) - spoken; अस्मि (asmi) - I am; अप्रियं (apriyaṃ) - unpleasant; प्रिये (priye) - dear; प्रणयिन्या (praṇayinyā) - by the beloved; विशालाक्षि (viśālākṣi) - O large-eyed one; तत् (tat) - that; क्षान्तं (kṣāntaṃ) - forgiven; ते (te) - by you; मया (mayā) - by me; शुभे (śubhe) - O auspicious one;]
(That which was spoken unpleasantly by you, O dear, by the angered one excessively, O large-eyed one, that is forgiven by me, O auspicious one.)
O dear, whatever unpleasant words were spoken by you in anger, O large-eyed one, I have forgiven them, O auspicious one.
तामेवमुक्त्वा राजर्षिर्दुःषन्तो महिषीं प्रियाम्। वासोभिरन्नपानैश्च पूजयामास भारत ॥१-६९-४३॥
tāmevamuktvā rājarṣirduḥṣanto mahiṣīṃ priyām। vāsobhirannapānaiśca pūjayāmāsa bhārata ॥1-69-43॥
[ताम् (tām) - her; एवम् (evam) - thus; उक्त्वा (uktvā) - having spoken; राजर्षिः (rājarṣiḥ) - the royal sage; दुःषन्तः (duḥṣantaḥ) - Duḥṣanta; महिषीम् (mahiṣīm) - queen; प्रियाम् (priyām) - beloved; वासोभिः (vāsobhiḥ) - with garments; अन्नपानैः (annapānaiḥ) - with food and drink; च (ca) - and; पूजयामास (pūjayāmāsa) - honored; भारत (bhārata) - O Bhārata;]
(Having thus spoken to her, the royal sage Duḥṣanta honored his beloved queen with garments, food, and drink, O Bhārata.)
After speaking in this manner, King Duḥṣanta honored his beloved queen with clothes, food, and drink, O Bhārata.
दुःषन्तश्च ततो राजा पुत्रं शाकुन्तलं तदा। भरतं नामतः कृत्वा यौवराज्येऽभ्यषेचयत् ॥१-६९-४४॥
duḥṣantaśca tato rājā putraṃ śākuntalaṃ tadā। bharataṃ nāmataḥ kṛtvā yauvarājye'bhiṣecayat ॥1-69-44॥
[दुःषन्तः (duḥṣantaḥ) - Duḥṣanta; च (ca) - and; ततः (tataḥ) - then; राजा (rājā) - king; पुत्रं (putraṃ) - son; शाकुन्तलं (śākuntalaṃ) - of Śākuntalā; तदा (tadā) - then; भरतं (bharataṃ) - Bharata; नामतः (nāmataḥ) - by name; कृत्वा (kṛtvā) - having made; यौवराज्ये (yauvarājye) - as crown prince; अभ्यषेचयत् (abhiṣecayat) - consecrated;]
(Then King Duḥṣanta consecrated his son Bharata, by name, of Śākuntalā, as crown prince.)
Then King Duḥṣanta appointed his son Bharata, the son of Śākuntalā, as the crown prince.
तस्य तत्प्रथितं चक्रं प्रावर्तत महात्मनः। भास्वरं दिव्यमजितं लोकसंनादनं महत् ॥१-६९-४५॥
tasya tatprathitaṃ cakraṃ prāvartata mahātmanaḥ। bhāsvaraṃ divyamajitaṃ lokasaṃnāadanaṃ mahat ॥1-69-45॥
[तस्य (tasya) - his; तत्प्रथितं (tatprathitaṃ) - famous; चक्रं (cakraṃ) - discus; प्रावर्तत (prāvartata) - began; महात्मनः (mahātmanaḥ) - of the great soul; भास्वरं (bhāsvaraṃ) - shining; दिव्यम् (divyam) - divine; अजितं (ajitaṃ) - invincible; लोकसंनादनं (lokasaṃnāadanaṃ) - reverberating in the world; महत् (mahat) - great;]
(His famous discus of the great soul began, shining, divine, invincible, reverberating in the world, great.)
His renowned discus, belonging to the great soul, began to spin. It was shining, divine, invincible, and echoed throughout the world.
स विजित्य महीपालांश्चकार वशवर्तिनः। चचार च सतां धर्मं प्राप चानुत्तमं यशः ॥१-६९-४६॥
sa vijitya mahīpālāṁścakāra vaśavartinaḥ। cacāra ca satāṁ dharmaṁ prāpa cānuttamaṁ yaśaḥ ॥1-69-46॥
[स (sa) - he; विजित्य (vijitya) - having conquered; महीपालान् (mahīpālān) - kings; चकार (cakāra) - made; वशवर्तिनः (vaśavartinaḥ) - submissive; चचार (cacāra) - practiced; च (ca) - and; सतां (satāṁ) - of the virtuous; धर्मं (dharmaṁ) - dharma; प्राप (prāpa) - attained; च (ca) - and; अनुत्तमं (anuttamaṁ) - excellent; यशः (yaśaḥ) - fame;]
(He, having conquered the kings, made them submissive, practiced the dharma of the virtuous, and attained excellent fame.)
He conquered the kings, made them obedient, followed the path of the virtuous, and achieved unparalleled fame.
स राजा चक्रवर्त्यासीत्सार्वभौमः प्रतापवान्। ईजे च बहुभिर्यज्ञैर्यथा शक्रो मरुत्पतिः ॥१-६९-४७॥
sa rājā cakravartyāsītsārvabhaumaḥ pratāpavān। īje ca bahubhiryaṣjñairyathā śakro marutpatiḥ ॥1-69-47॥
[स (sa) - he; राजा (rājā) - king; चक्रवर्त्य (cakravartya) - emperor; आसीत् (āsīt) - was; सार्वभौमः (sārvabhaumaḥ) - universal sovereign; प्रतापवान् (pratāpavān) - powerful; ईजे (īje) - performed sacrifices; च (ca) - and; बहुभिः (bahubhiḥ) - many; यज्ञैः (yaṣjñaiḥ) - sacrifices; यथा (yathā) - like; शक्रः (śakraḥ) - Indra; मरुत्पतिः (marutpatiḥ) - lord of the Maruts;]
(He was a king, an emperor, a universal sovereign, powerful. He performed many sacrifices like Indra, the lord of the Maruts.)
He was a powerful emperor and universal sovereign who performed many sacrifices like Indra, the lord of the Maruts.
याजयामास तं कण्वो दक्षवद्भूरिदक्षिणम्। श्रीमान्गोविततं नाम वाजिमेधमवाप सः ॥ यस्मिन्सहस्रं पद्मानां कण्वाय भरतो ददौ ॥१-६९-४८॥
yājayām āsa taṃ kaṇvo dakṣavad bhūridakṣiṇam। śrīmān govitataṃ nāma vājimedham avāpa saḥ ॥ yasmin sahasraṃ padmānāṃ kaṇvāya bharato dadau ॥1-69-48॥
[याजयामास (yājayām āsa) - performed the sacrifice; तं (taṃ) - that; कण्वः (kaṇvaḥ) - Kaṇva; दक्षवत् (dakṣavat) - like Dakṣa; भूरिदक्षिणम् (bhūridakṣiṇam) - with many gifts; श्रीमान् (śrīmān) - the illustrious; गोविततम् (govitatam) - Govitata; नाम (nāma) - named; वाजिमेधम् (vājimedham) - horse sacrifice; अवाप (avāpa) - obtained; सः (saḥ) - he; यस्मिन् (yasmin) - in which; सहस्रम् (sahasram) - thousand; पद्मानाम् (padmānām) - lotuses; कण्वाय (kaṇvāya) - to Kaṇva; भरतः (bharataḥ) - Bharata; ददौ (dadau) - gave;]
(Kaṇva performed that sacrifice like Dakṣa, with many gifts. The illustrious Govitata obtained the horse sacrifice named Vājimedha, in which Bharata gave a thousand lotuses to Kaṇva.)
Kaṇva, like Dakṣa, performed the sacrifice with many gifts. The illustrious Govitata achieved the horse sacrifice known as Vājimedha, during which Bharata presented a thousand lotuses to Kaṇva.
भरताद्भारती कीर्तिर्येनेदं भारतं कुलम्। अपरे ये च पूर्वे च भारता इति विश्रुताः ॥१-६९-४९॥
bharatādbhāratī kīrtiryenedaṃ bhārataṃ kulam। apare ye ca pūrve ca bhāratā iti viśrutāḥ ॥1-69-49॥
[भरतात् (bharatāt) - from Bharata; भारती (bhāratī) - eloquence; कीर्तिः (kīrtiḥ) - fame; येन (yena) - by whom; इदं (idaṃ) - this; भारतं (bhāratam) - Bharata's; कुलम् (kulam) - family; अपरे (apare) - others; ये (ye) - who; च (ca) - and; पूर्वे (pūrve) - ancestors; च (ca) - and; भारता (bhāratā) - Bharatas; इति (iti) - thus; विश्रुताः (viśrutāḥ) - famous;]
(From Bharata, eloquence and fame by whom this Bharata's family (is known). Others who are ancestors and Bharatas thus famous.)
The eloquence and fame of Bharata's lineage are renowned, known by those who are both the ancestors and the descendants, called the Bharatas.
भरतस्यान्ववाये हि देवकल्पा महौजसः। बभूवुर्ब्रह्मकल्पाश्च बहवो राजसत्तमाः ॥१-६९-५०॥
bharatasyānvavāye hi devakalpā mahaujasaḥ। babhūvurbrahmakalpāśca bahavo rājasattamāḥ ॥1-69-50॥
[भरतस्य (bharatasya) - of Bharata; अन्ववाये (anvavāye) - in the lineage; हि (hi) - indeed; देवकल्पा (devakalpā) - god-like; महौजसः (mahaujasaḥ) - of great energy; बभूवुः (babhūvuḥ) - there were; ब्रह्मकल्पाः (brahmakalpāḥ) - equal to Brahma; च (ca) - and; बहवः (bahavaḥ) - many; राजसत्तमाः (rājasattamāḥ) - excellent kings;]
(In the lineage of Bharata, indeed, there were god-like, great energy beings, and many excellent kings equal to Brahma.)
In the lineage of Bharata, there were many god-like and highly energetic kings, comparable to Brahma.
येषामपरिमेयानि नामधेयानि सर्वशः। तेषां तु ते यथामुख्यं कीर्तयिष्यामि भारत ॥ महाभागान्देवकल्पान्सत्यार्जवपरायणान् ॥१-६९-५१॥
yeṣāmaparimeyāni nāmadheyāni sarvaśaḥ। teṣāṃ tu te yathāmukhyaṃ kīrtayiṣyāmi bhārata ॥ mahābhāgāndevakalpānsatyārjavaparāyaṇān ॥1-69-51॥
[येषाम् (yeṣām) - whose; अपरिमेयानि (aparimeyāni) - immeasurable; नामधेयानि (nāmadheyāni) - names; सर्वशः (sarvaśaḥ) - all; तेषाम् (teṣām) - of them; तु (tu) - but; ते (te) - those; यथा (yathā) - as; मुख्यम् (mukhyam) - chief; कीर्तयिष्यामि (kīrtayiṣyāmi) - I will recount; भारत (bhārata) - O Bharata; महाभागान् (mahābhāgān) - greatly fortunate; देवकल्पान् (devakalpān) - god-like; सत्यार्जवपरायणान् (satyārjavaparāyaṇān) - devoted to truth and honesty;]
(Whose immeasurable names all; of them but those as chief I will recount, O Bharata; greatly fortunate, god-like, devoted to truth and honesty.)
O Bharata, I will recount the chief among those whose names are immeasurable, who are greatly fortunate, god-like, and devoted to truth and honesty.
