Chapter 8: Śakuntalā’s birth from Viśvāmitra and Menakā; her Gandharva marriage with Duḥṣanta, Bharata’s birth and recognition, and the rise of the Bhārata lineage.
tvattaḥ śrutamidaṁ brahmandēvadānavarakṣasām। aṁśāvataraṇaṁ samyaggandharvāpsarasāṁ tathā ॥BORI: 1-62-1॥
From you, O Brahmin, I have heard a full account of the partial incarnations of the gods, Dānavas, Rākṣasas, Gandharvas, and Apsarases. (BORI: 1-62-1)
[PV-OTH:01_008_1]
imaṁ tu bhūya icchāmi kurūṇāṁ vaṁśamāditaḥ। kathyamānaṁ tvayā vipra viprarṣigaṇasaṁnidhau ॥BORI: 1-62-2॥
But now, Brahmin, I wish to hear you recount the lineage of the Kurus from its beginning, in the presence of the assembled Brahmin seers. (BORI: 1-62-2)
[PV-OTH:01_008_2]
pauravāṇāṁ vaṁśakarō duḥṣantō nāma vīryavān। pr̥thivyāścaturantāyā gōptā bharatasattama ॥BORI: 1-62-3॥
The mighty Duḥṣanta, perpetuator of the Paurava line, was the protector of the earth extending to its four quarters, O best of the Bharatas. (BORI: 1-62-3)
[PV-OTH:01_008_3]
caturbhāgaṁ bhuvaḥ kr̥tsnaṁ sa bhuṅktē manujēśvaraḥ। samudrāvaraṇāṁścāpi dēśānsa samitiñjayaḥ ॥BORI: 1-62-4॥
That king of men rules the entire fourth part of the earth, as well as the lands bounded by the ocean, victorious in battle. (BORI: 1-62-4)
[PV-OTH:01_008_4]
āmlēcchāṭavikānsarvānsa bhuṅktē ripumardanaḥ। ratnākarasamudrāntāṁścāturvarṇyajanāvr̥tān ॥BORI: 1-62-5॥
That crusher of foes rules over all the lands as far as those of the Mlecchas and forest peoples, extending to the ocean, the repository of jewels, and inhabited by people of the four social classes. (BORI: 1-62-5)
[PV-OTH:01_008_5]
na varṇasaṅkarakarō nākr̥ṣyakarakr̥jjanaḥ। na pāpakr̥tkaścidāsīttasminrājani śāsati ॥BORI: 1-62-6॥
While that king ruled, no one caused the mixing of social classes, evaded the payment of taxes, or committed sin. (BORI: 1-62-6)
[PV-OTH:01_008_6]
dharmyāṁ ratiṁ sēvamānā dharmārthāvabhipēdirē। tadā narā naravyāghra tasmiñjanapadēśvarē ॥BORI: 1-62-7॥
At that time, O tiger among men, under that lord of the realm, the people enjoyed lawful pleasures and attained righteousness and prosperity. (BORI: 1-62-7)
[PV-OTH:01_008_7]
nāsīccōrabhayaṁ tāta na kṣudhābhayamaṇvapi। nāsīdvyādhibhayaṁ cāpi tasmiñjanapadēśvarē ॥BORI: 1-62-8॥
Dear one, under that king there was no fear of thieves, not even the slightest fear of hunger, nor was there any fear of disease. (BORI: 1-62-8)
[PV-OTH:01_008_8]
svairdharmai rēmirē varṇā daivē karmaṇi niḥspr̥hāḥ। tamāśritya mahīpālamāsaṁścaivākutōbhayāḥ ॥BORI: 1-62-9॥
The social orders delighted in their respective duties and performed rites for the gods without selfish desire. Relying on that king, they lived entirely free from fear. (BORI: 1-62-9)
[PV-OTH:01_008_9]
kālavarṣī ca parjanyaḥ sasyāni phalavanti ca। sarvaratnasamr̥ddhā ca mahī vasumatī tadā ॥BORI: 1-62-10॥
Then the rain god sent rain at the proper time, the crops bore fruit, and the rich earth abounded in every kind of treasure. (BORI: 1-62-10)
[PV-OTH:01_008_10]
sa cādbhutamahāvīryō vajrasaṁhananō yuvā। udyamya mandaraṁ dōrbhyāṁ harētsavanakānanam ॥BORI: 1-62-11॥
That young man, wondrously powerful and built as solidly as a thunderbolt, could lift Mount Mandara in his arms and carry it away with all its woods and forests. (BORI: 1-62-11)
[PV-OTH:01_008_11]
dhanuṣyatha gadāyuddhē tsarupraharaṇēṣu ca। nāgapr̥ṣṭhē’śvapr̥ṣṭhē ca babhūva pariniṣṭhitaḥ ॥BORI: 1-62-12॥
He became highly proficient in archery, mace fighting, and the use of sword-hilted weapons, as well as in riding elephants and horses. (BORI: 1-62-12)
[PV-OTH:01_008_12]
balē viṣṇusamaścāsīttējasā bhāskarōpamaḥ। akṣubdhatvē’rṇavasamaḥ sahiṣṇutvē dharāsamaḥ ॥BORI: 1-62-13॥
In strength he was equal to Vishnu, in splendor like the sun, in steadfastness like the ocean, and in forbearance like the earth. (BORI: 1-62-13)
[PV-OTH:01_008_13]
saṁmataḥ sa mahīpālaḥ prasannapurarāṣṭravān। bhūyō dharmaparairbhāvairviditaṁ janamāvasat ॥BORI: 1-62-14॥
That esteemed king, whose cities and countryside were prosperous, lived among a people widely known for their devotion to righteousness. (BORI: 1-62-14)
[PV-OTH:01_008_14]
bhagavanvistarēṇēha bharatasya mahātmanaḥ । janma karma ca suśrūṣōstanmē śaṁsitumarhasi ॥KUMB: 1-89-1॥
Revered sir, I wish to hear in detail about the birth and deeds of the great-souled Bharata. Please relate them to me. (KUMB: 1-89-1)
[PV-SVO:01_008_15]
svakarmaniratā viprā nānr̥taṁ tēṣu vidyatē ॥KUMB: 1-89-10; NILA: 01.068.011॥
The Brahmins were devoted to their own duties, and there was no falsehood among them. (KUMB: 1-89-10; NILA: 01.068.011)
[PV-SVO:01_008_16]
sa kadācinmahābāhuḥ prabhūtabalavāhanaḥ। vanaṁ jagāma gahanaṁ hayanāgaśatairvr̥taḥ ॥BORI: 1-63-1॥
One day, the mighty-armed king, with abundant forces and vehicles, went into a dense forest, accompanied by hundreds of horses and elephants. (BORI: 1-63-1)
[PV-OTH:01_008_17]
khaḍgaśaktidharairvīrairgadāmusalapāṇibhiḥ। prāsatōmarahastaiśca yayau yōdhaśatairvr̥taḥ ॥BORI: 1-63-2॥
He went forth surrounded by hundreds of warriors bearing swords and spears, wielding clubs and maces, and carrying javelins and lances. (BORI: 1-63-2)
[PV-OTH:01_008_18]
siṁhanādaiśca yōdhānāṁ śaṅkhadundubhinisvanaiḥ। rathanēmisvanaiścāpi sanāgavarabr̥ṁhitaiḥ ॥BORI: 1-63-3॥
with the warriors’ lion-roars, the blare of conches and drums, the rumbling of chariot wheels, and the trumpeting of mighty elephants… (BORI: 1-63-3)
[PV-OTH:01_008_19]
hēṣitasvanamiśraiśca kṣvēḍitāsphōṭitasvanaiḥ। āsītkilakilāśabdastasmingacchati pārthivē ॥BORI: 1-63-4॥
And amid neighing, shouts, and the slapping of arms, a great uproar arose as that king proceeded. (BORI: 1-63-4)
[PV-OTH:01_008_20]
prāsādavaraśr̥ṅgasthāḥ parayā nr̥paśōbhayā। dadr̥śustaṁ striyastatra śūramātmayaśaskaram ॥BORI: 1-63-5॥
The women there, standing atop the pinnacles of magnificent palaces, saw that hero in all his supreme royal splendor, winning glory for himself. (BORI: 1-63-5)
[PV-OTH:01_008_21]
śakrōpamamamitraghnaṁ paravāraṇavāraṇam। paśyantaḥ strīgaṇāstatra śastrapāṇiṁ sma mēnirē ॥BORI: 1-63-6॥
Seeing him there, like Shakra, a slayer of foes who could repel the enemy’s elephants, and with weapon in hand, the groups of women thought… (BORI: 1-63-6)
[PV-OTH:01_008_22]
ayaṁ sa puruṣavyāghrō raṇē’dbhutaparākramaḥ। yasya bāhubalaṁ prāpya na bhavantyasuhr̥dgaṇāḥ ॥BORI: 1-63-7॥
This is that tiger among men, of wondrous valor in battle; once they encounter the strength of his arms, hosts of enemies cease to exist. (BORI: 1-63-7)
[PV-OTH:01_008_23]
iti vācō bruvantyastāḥ striyaḥ prēmṇā narādhipam। tuṣṭuvuḥ puṣpavr̥ṣṭīśca sasr̥justasya mūrdhani ॥BORI: 1-63-8॥
Speaking such words, the women lovingly praised the king and showered flowers upon his head. (BORI: 1-63-8)
[PV-OTH:01_008_24]
tatra tatra ca viprēndraiḥ stūyamānaḥ samantataḥ। niryayau parayā prītyā vanaṁ mr̥gajighāṁsayā ॥BORI: 1-63-9॥
Praised on every side by eminent Brahmins here and there, he set out for the forest in the highest spirits, intent on hunting deer. (BORI: 1-63-9)
[PV-OTH:01_008_25]
sudūramanujagmustaṁ paurajānapadāstadā। nyavartanta tataḥ paścādanujñātā nr̥pēṇa ha ॥BORI: 1-63-10॥
The townspeople and country folk followed him a very long way; then, with the king’s permission, they turned back. (BORI: 1-63-10)
[PV-OTH:01_008_26]
suparṇapratimēnātha rathēna vasudhādhipaḥ। mahīmāpūrayāmāsa ghōṣēṇa tridivaṁ tathā ॥BORI: 1-63-11॥
Then the lord of the earth, riding in a chariot resembling Suparna, filled the earth and the heavens with its rumbling. (BORI: 1-63-11)
[PV-OTH:01_008_27]
sa gacchandadr̥śē dhīmānnandanapratimaṁ vanam। bilvārkakhadirākīrṇaṁ kapitthadhavasaṅkulam ॥BORI: 1-63-12॥
As he traveled, the wise king saw a forest resembling Nandana, thick with bilva, arka, and khadira trees and crowded with kapittha and dhava trees. (BORI: 1-63-12)
[PV-OTH:01_008_28]
viṣamaṁ parvataprasthairaśmabhiśca samāvr̥tam। nirjalaṁ nirmanuṣyaṁ ca bahuyōjanamāyatam । mr̥gasaṅghairvr̥taṁ ghōrairanyaiścāpi vanēcaraiḥ ॥BORI: 1-63-13॥
rugged with mountain plateaus and strewn with rocks, waterless and uninhabited, extending for many yojanas, and filled with herds of fierce beasts and other forest creatures. (BORI: 1-63-13)
[PV-OTH:01_008_29]
tadvanaṁ manujavyāghraḥ sabhr̥tyabalavāhanaḥ। lōḍayāmāsa duḥṣantaḥ sūdayanvividhānmr̥gān ॥BORI: 1-63-14॥
Duhshanta, tiger among men, ranged through that forest with his attendants, army, and vehicles, slaying many kinds of wild animals. (BORI: 1-63-14)
[PV-OTH:01_008_30]
bāṇagōcarasamprāptāṁstatra vyāghragaṇānbahūn। pātayāmāsa duḥṣantō nirbibhēda ca sāyakaiḥ ॥BORI: 1-63-15॥
There Duhshanta struck down many tigers that came within bowshot and pierced them with his arrows. (BORI: 1-63-15)
[PV-OTH:01_008_31]
dūrasthānsāyakaiḥ kāṁścidabhinatsa nararṣabhaḥ। abhyāśamāgatāṁścānyānkhaḍgēna nirakr̥ntata ॥BORI: 1-63-16॥
The bull among men pierced some from afar with arrows, while others that came near he cut down with his sword. (BORI: 1-63-16)
[PV-OTH:01_008_32]
kāṁścidēṇānsa nirjaghnē śaktyā śaktimatāṁ varaḥ। gadāmaṇḍalatattvajñaścacārāmitavikramaḥ ॥BORI: 1-63-17॥
The foremost of the mighty killed some blackbucks with his spear. Possessed of boundless prowess and versed in the circular maneuvers of mace-fighting, he ranged about. (BORI: 1-63-17)
[PV-OTH:01_008_33]
tōmarairasibhiścāpi gadāmusalakarpaṇaiḥ। cacāra sa vinighnanvai vanyāṁstatra mr̥gadvijān ॥BORI: 1-63-18॥
With javelins, swords, a mace, a club, and a sling, he roamed about, slaying the wild beasts and birds there. (BORI: 1-63-18)
[PV-OTH:01_008_34]
rājñā cādbhutavīryēṇa yōdhaiśca samarapriyaiḥ। lōḍyamānaṁ mahāraṇyaṁ tatyajuśca mahāmr̥gāḥ ॥BORI: 1-63-19॥
The great beasts, too, abandoned the vast forest as it was being ravaged by the king of wondrous valor and his battle-loving warriors. (BORI: 1-63-19)
[PV-OTH:01_008_35]
tatra vidrutasaṅghāni hatayūthapatīni ca। mr̥gayūthānyathautsukyācchabdaṁ cakrustatastataḥ ॥BORI: 1-63-20॥
Then the scattered herds of deer, their leaders slain, cried out in distress here and there. (BORI: 1-63-20)
[PV-OTH:01_008_36]
śuṣkāṁ cāpi nadīṁ gatvā jalanairāśyakarśitāḥ। vyāyāmaklāntahr̥dayāḥ patanti sma vicētasaḥ ॥BORI: 1-63-21॥
Reaching even a dried-up river, they were emaciated by despair at finding no water; their hearts exhausted by exertion, they collapsed unconscious. (BORI: 1-63-21)
[PV-OTH:01_008_37]
kṣutpipāsāparītāśca śrāntāśca patitā bhuvi। kēcittatra naravyāghrairabhakṣyanta bubhukṣitaiḥ ॥BORI: 1-63-22॥
Overcome by hunger and thirst, exhausted and fallen to the ground, some of them were devoured there by hungry tigers among men. (BORI: 1-63-22)
[PV-OTH:01_008_38]
kēcidagnimathōtpādya samidhya ca vanēcarāḥ। bhakṣayanti sma māṁsāni prakuṭya vidhivattadā ॥BORI: 1-63-23॥
Some forest wanderers made a fire and stoked it; then, after cutting up the meat in the proper manner, they ate it. (BORI: 1-63-23)
[PV-OTH:01_008_39]
tatra kēcidgajā mattā balinaḥ śastravikṣatāḥ। saṅkōcyāgrakarānbhītāḥ pradravanti sma vēgitāḥ ॥BORI: 1-63-24॥
There, some mighty, rutting elephants, wounded by weapons, fearfully curled up the tips of their trunks and fled at great speed. (BORI: 1-63-24)
[PV-OTH:01_008_40]
śakr̥nmūtraṁ sr̥jantaśca kṣarantaḥ śōṇitaṁ bahu। vanyā gajavarāstatra mamr̥durmanujānbahūn ॥BORI: 1-63-25॥
Voiding dung and urine and streaming abundant blood, the great wild elephants there trampled many men. (BORI: 1-63-25)
[PV-OTH:01_008_41]
tadvanaṁ balamēghēna śaradhārēṇa saṁvr̥tam। vyarōcanmahiṣākīrṇaṁ rājñā hatamahāmr̥gam ॥BORI: 1-63-26॥
That forest, enveloped by a cloud of troops and a shower of arrows, strewn with buffaloes and with its great beasts slain by the king, shone resplendent. (BORI: 1-63-26)
[PV-OTH:01_008_42]
saṁbhavaṁ bharatasyāhaṁ caritaṁ ca mahāmatēḥ । śakuntalāyāścōtpattiṁ śrōtumicchāmi tattvataḥ ॥KUMB: 1-90-1; NILA: 01.069.001॥
I wish to hear the true account of Bharata’s birth and the deeds of that great-minded man, as well as the origin of Shakuntala. (KUMB: 1-90-1; NILA: 01.069.001)
[PV-SVO:01_008_43]
duṣyantēna ca vīrēṇa yathā prāptā śakuntalā । taṁ vai puruṣasiṁhasya bhagavanvistaraṁ tvaham ॥KUMB: 1-90-2; NILA: 01.069.002॥
and how Śakuntalā was won by the heroic Duṣyanta—that detailed account of the lion among men, venerable sir, I… (KUMB: 1-90-2; NILA: 01.069.002)
[PV-SVO:01_008_44]
śrōtumicchāmi tattvajña sarvaṁ matimatāṁ vara ॥KUMB: 1-90-3; NILA: 01.069.003॥
I wish to hear the whole account, O knower of truth, foremost of the wise. (KUMB: 1-90-3; NILA: 01.069.003)
[PV-SVO:01_008_45]
balēna caturaṅgēṇa vr̥taḥ paramavalgunā ॥KUMB: 1-90-4; NILA: 01.069.004॥
surrounded by an exceedingly splendid fourfold army… (KUMB: 1-90-4; NILA: 01.069.004)
[PV-SVO:01_008_46]
nānāyudhadharaiścāpi nānāvēṣadharaistathā ॥KUMB: 1-90-7; NILA: 01.069.007॥
and also by men bearing various weapons and wearing various kinds of attire... (KUMB: 1-90-7; NILA: 01.069.007)
[PV-SVO:01_008_47]
taṁ dēvarājapratimaṁ mattavāraṇadhūrgatam ॥KUMB: 1-90-13; NILA: 01.069.013॥
him, resembling the king of the gods, mounted on a rutting elephant… (KUMB: 1-90-13; NILA: 01.069.013)
[PV-SVO:01_008_48]
dvijakṣatriyaviṭśūdrā niryāntamanujagmirē । dadr̥śurvardhamānāstē āśīrbhiśca jayēna ca ॥KUMB: 1-90-14; NILA: 01.069.014॥
Brahmins, Kshatriyas, Vaishyas, and Shudras followed him as he departed; rejoicing, they watched him with blessings and cries of “Victory!” (KUMB: 1-90-14; NILA: 01.069.014)
[PV-SVO:01_008_49]
tatō mr̥gasahasrāṇi hatvā vipulavāhanaḥ। rājā mr̥gaprasaṅgēna vanamanyadvivēśa ha ॥BORI: 1-64-1॥
Then, after killing thousands of deer, the king with his vast retinue entered another forest in pursuit of game. (BORI: 1-64-1)
[PV-OTH:01_008_50]
ēka ēvōttamabalaḥ kṣutpipāsāsamanvitaḥ। sa vanasyāntamāsādya mahadīriṇamāsadat ॥BORI: 1-64-2॥
Alone, the mighty king, afflicted by hunger and thirst, reached the edge of the forest and came upon a vast desert. (BORI: 1-64-2)
[PV-OTH:01_008_51]
taccāpyatītya nr̥patiruttamāśramasaṁyutam। manaḥprahlādajananaṁ dr̥ṣṭikāntamatīva ca । śītamārutasaṁyuktaṁ jagāmānyanmahadvanam ॥BORI: 1-64-3॥
After crossing that as well, the king entered another vast forest, filled with excellent hermitages, gladdening the heart, exceedingly pleasing to the eye, and cooled by gentle breezes. (BORI: 1-64-3)
[PV-OTH:01_008_52]
puṣpitaiḥ pādapaiḥ kīrṇamatīva sukhaśādvalam। vipulaṁ madhurārāvairnāditaṁ vihagaistathā ॥BORI: 1-64-4॥
strewn with flowering trees, with exceedingly pleasant grass, vast and resonant with the sweet calls of birds, (BORI: 1-64-4)
[PV-OTH:01_008_53]
pravr̥ddhaviṭapairvr̥kṣaiḥ sukhacchāyaiḥ samāvr̥tam। ṣaṭpadāghūrṇitalataṁ lakṣmyā paramayā yutam ॥BORI: 1-64-5॥
covered with trees whose spreading branches gave pleasant shade, its vines swaying with bees, and endowed with surpassing beauty. (BORI: 1-64-5)
[PV-OTH:01_008_54]
nāpuṣpaḥ pādapaḥ kaścinnāphalō nāpi kaṇṭakī। ṣaṭpadairvāpyanākīrṇastasminvai kānanē’bhavat ॥BORI: 1-64-6॥
In that forest, there was not a single tree without flowers or fruit, nor any that was thorny or not swarming with bees. (BORI: 1-64-6)
[PV-OTH:01_008_55]
vihagairnāditaṁ puṣpairalaṅkr̥tamatīva ca। sarvartukusumairvr̥kṣairatīva sukhaśādvalam । manōramaṁ mahēṣvāsō vivēśa vanamuttamam ॥BORI: 1-64-7॥
The great archer entered that superb and delightful forest, resonant with birds, richly adorned with flowers, and filled with trees bearing blossoms of every season and exceedingly pleasant grassy glades. (BORI: 1-64-7)
[PV-OTH:01_008_56]
mārutāgalitāstatra drumāḥ kusumaśālinaḥ। puṣpavr̥ṣṭiṁ vicitrāṁ sma vyasr̥jaṁstē punaḥ punaḥ ॥BORI: 1-64-8॥
There, the flowering trees, stirred by the wind, repeatedly showered him with a wondrous rain of blossoms. (BORI: 1-64-8)
[PV-OTH:01_008_57]
divaspr̥śō’tha saṅghuṣṭāḥ pakṣibhirmadhurasvaraiḥ। virējuḥ pādapāstatra vicitrakusumāmbarāḥ ॥BORI: 1-64-9॥
There the sky-touching trees, filled with the calls of sweet-voiced birds and clad in a mantle of many-hued blossoms, shone resplendent. (BORI: 1-64-9)
[PV-OTH:01_008_58]
tēṣāṁ tatra pravālēṣu puṣpabhārāvanāmiṣu। ruvanti rāvaṁ vihagāḥ ṣaṭpadaiḥ sahitā mr̥du ॥BORI: 1-64-10॥
There, among their tender shoots bowed down by the weight of blossoms, birds accompanied by bees sing softly. (BORI: 1-64-10)
[PV-OTH:01_008_59]
tatra pradēśāṁśca bahūnkusumōtkaramaṇḍitān। latāgr̥haparikṣiptānmanasaḥ prītivardhanān । sampaśyansa mahātējā babhūva muditastadā ॥BORI: 1-64-11॥
Seeing there many places adorned with masses of flowers, enclosed by bowers of vines, and delighting the heart, the mighty one rejoiced. (BORI: 1-64-11)
[PV-OTH:01_008_60]
parasparāśliṣṭaśākhaiḥ pādapaiḥ kusumācitaiḥ। aśōbhata vanaṁ tattairmahēndradhvajasaṁnibhaiḥ ॥BORI: 1-64-12॥
That forest shone with flowering trees whose branches intertwined, resembling the banners of Mahendra. (BORI: 1-64-12)
[PV-OTH:01_008_61]
sukhaśītaḥ sugandhī ca puṣparēṇuvahō’nilaḥ। parikrāmanvanē vr̥kṣānupaitīva riraṁsayā ॥BORI: 1-64-13॥
The pleasantly cool, fragrant breeze, bearing flower pollen, roamed through the forest and seemed to approach the trees as if wishing to sport with them. (BORI: 1-64-13)
[PV-OTH:01_008_62]
ēvaṅguṇasamāyuktaṁ dadarśa sa vanaṁ nr̥paḥ। nadīkacchōdbhavaṁ kāntamucchritadhvajasaṁnibham ॥BORI: 1-64-14॥
The king saw that lovely forest, endowed with such qualities, growing on the riverbank and resembling a lofty banner. (BORI: 1-64-14)
[PV-OTH:01_008_63]
prēkṣamāṇō vanaṁ tattu suprahr̥ṣṭavihaṅgamam। āśramapravaraṁ ramyaṁ dadarśa ca manōramam ॥BORI: 1-64-15॥
As he gazed at that forest, where the birds were exceedingly joyful, he saw a splendid hermitage, beautiful and enchanting. (BORI: 1-64-15)
[PV-OTH:01_008_64]
nānāvr̥kṣasamākīrṇaṁ samprajvalitapāvakam। yatibhirvālakhilyaiśca vr̥taṁ munigaṇānvitam ॥BORI: 1-64-16॥
filled with many kinds of trees, its fires blazing, surrounded by ascetics and Vālakhilyas, and thronged with hosts of sages... (BORI: 1-64-16)
[PV-OTH:01_008_65]
agnyāgāraiśca bahubhiḥ puṣpasaṁstarasaṁstr̥tam। mahākacchairbr̥hadbhiśca vibhrājitamatīva ca ॥BORI: 1-64-17॥
with many fire sanctuaries, carpeted with flowers, and made exceedingly splendid by vast, broad stretches of riverbank ... (BORI: 1-64-17)
[PV-OTH:01_008_66]
mālinīmabhitō rājannadīṁ puṇyāṁ sukhōdakām। naikapakṣigaṇākīrṇāṁ tapōvanamanōramām । tatra vyālamr̥gānsaumyānpaśyanprītimavāpa saḥ ॥BORI: 1-64-18॥
and all around it, O king, the sacred River Malini, with its pleasant waters, thronged with many flocks of birds and charming with its ascetic groves. There, seeing the gentle wild animals, he was delighted. (BORI: 1-64-18)
[PV-OTH:01_008_67]
taṁ cāpyatirathaḥ śrīmānāśramaṁ pratyapadyata। dēvalōkapratīkāśaṁ sarvataḥ sumanōharam ॥BORI: 1-64-19॥
The illustrious mighty warrior reached that hermitage, which resembled the realm of the gods and was delightful in every way. (BORI: 1-64-19)
[PV-OTH:01_008_68]
nadīmāśramasaṁśliṣṭāṁ puṇyatōyāṁ dadarśa saḥ। sarvaprāṇabhr̥tāṁ tatra jananīmiva viṣṭhitām ॥BORI: 1-64-20॥
He saw a river flowing beside the hermitage, its waters sacred, lying there like the mother of all living beings. (BORI: 1-64-20)
[PV-OTH:01_008_69]
sacakravākapulināṁ puṣpaphēnapravāhinīm। sakiṁnaragaṇāvāsāṁ vānararkṣaniṣēvitām ॥BORI: 1-64-21॥
with ruddy geese on its sandbanks, its current bearing flowers and foam, inhabited by hosts of Kinnaras and frequented by monkeys and bears. (BORI: 1-64-21)
[PV-OTH:01_008_70]
puṇyasvādhyāyasaṅghuṣṭāṁ pulinairupaśōbhitām। mattavāraṇaśārdūlabhujagēndraniṣēvitām ॥BORI: 1-64-22॥
resounding with sacred recitation, adorned with sandbanks, and frequented by rutting elephants, tigers, and mighty serpents… (BORI: 1-64-22)
[PV-OTH:01_008_71]
nadīmāśramasambaddhāṁ dr̥ṣṭvāśramapadaṁ tathā। cakārābhipravēśāya matiṁ sa nr̥patistadā ॥BORI: 1-64-23॥
Seeing the river adjoining the hermitage, and the hermitage itself, the king then resolved to enter. (BORI: 1-64-23)
[PV-OTH:01_008_72]
alaṅkr̥taṁ dvīpavatyā mālinyā ramyatīrayā। naranārāyaṇasthānaṁ gaṅgayēvōpaśōbhitam। mattabarhiṇasaṅghuṣṭaṁ pravivēśa mahadvanam ॥BORI: 1-64-24॥
He entered the vast forest, adorned by the island-dotted Mālinī with her lovely banks as the abode of Nara and Nārāyaṇa is beautified by the Ganges, and echoing with the cries of excited peacocks. (BORI: 1-64-24)
[PV-OTH:01_008_73]
tatsa caitrarathaprakhyaṁ samupētya narēśvaraḥ। atīva guṇasampannamanirdēśyaṁ ca varcasā । maharṣiṁ kāśyapaṁ draṣṭumatha kaṇvaṁ tapōdhanam ॥BORI: 1-64-25॥
Having reached that forest, which resembled Chaitraratha, the king, in order to see the great seer Kanva—a descendant of Kasyapa, exceptionally virtuous, of indescribable splendor, and rich in ascetic power—… (BORI: 1-64-25)
[PV-OTH:01_008_74]
rathinīmaśvasambādhāṁ padātigaṇasaṅkulām। avasthāpya vanadvāri sēnāmidamuvāca saḥ ॥BORI: 1-64-26॥
He stationed his army—thronged with chariots and horses and crowded with companies of foot soldiers—at the entrance to the forest, and said: (BORI: 1-64-26)
[PV-OTH:01_008_75]
muniṁ virajasaṁ draṣṭuṁ gamiṣyāmi tapōdhanam। kāśyapaṁ sthīyatāmatra yāvadāgamanaṁ mama ॥BORI: 1-64-27॥
I shall go to see the stainless sage Kāśyapa, whose wealth is asceticism. Remain here until I return. (BORI: 1-64-27)
[PV-OTH:01_008_76]
tadvanaṁ nandanaprakhyamāsādya manujēśvaraḥ। kṣutpipāsē jahau rājā harṣaṁ cāvāpa puṣkalam ॥BORI: 1-64-28॥
Upon reaching that forest, which resembled Nandana, the lord of men was freed from hunger and thirst and filled with great joy. (BORI: 1-64-28)
[PV-OTH:01_008_77]
sāmātyō rājaliṅgāni sō’panīya narādhipaḥ। purōhitasahāyaśca jagāmāśramamuttamam । didr̥kṣustatra tamr̥ṣiṁ tapōrāśimathāvyayam ॥BORI: 1-64-29॥
The king removed his royal insignia and, accompanied by his ministers and priest, went to the excellent hermitage, wishing to see there that imperishable sage, a treasury of ascetic power. (BORI: 1-64-29)
[PV-OTH:01_008_78]
brahmalōkapratīkāśamāśramaṁ sō’bhivīkṣya ca। ṣaṭpadōdgītasaṅghuṣṭaṁ nānādvija gaṇāyutam ॥BORI: 1-64-30॥
And seeing the hermitage, which resembled Brahmā’s realm, echoed with the humming of bees, and teemed with many kinds of birds… (BORI: 1-64-30)
[PV-OTH:01_008_79]
r̥cō bahvr̥camukhyaiśca prēryamāṇāḥ padakramaiḥ। śuśrāva manujavyāghrō vitatēṣviha karmasu ॥BORI: 1-64-31॥
During the rites being performed there, the tiger among men heard the Ṛgvedic verses chanted by eminent Ṛgvedic scholars in the pada and krama modes. (BORI: 1-64-31)
[PV-OTH:01_008_80]
yajñavidyāṅgavidbhiśca kramadbhiśca kramānapi। amitātmabhiḥ suniyataiḥ śuśubhē sa tadāśramaḥ ॥BORI: 1-64-32॥
That hermitage then shone with disciplined men of boundless spirit, versed in the ancillary disciplines of sacrificial lore and reciting the sequential texts as well. (BORI: 1-64-32)
[PV-OTH:01_008_81]
atharvavēdapravarāḥ pūgayājñika saṁmatāḥ। saṁhitāmīrayanti sma padakramayutāṁ tu tē ॥BORI: 1-64-33॥
Those foremost in the Atharvaveda, esteemed by assemblies of ritualists, recited the Saṃhitā together with its pada and krama forms. (BORI: 1-64-33)
[PV-OTH:01_008_82]
śabdasaṁskārasaṁyuktaṁ bruvadbhiścāparairdvijaiḥ। nāditaḥ sa babhau śrīmānbrahmalōka ivāśramaḥ ॥BORI: 1-64-34॥
Resounding with other Brahmins reciting with precise pronunciation, that splendid hermitage shone like the world of Brahmā. (BORI: 1-64-34)
[PV-OTH:01_008_83]
yajñasaṁskāravidbhiśca kramaśikṣā viśāradaiḥ। nyāyatattvārthavijñānasampannairvēdapāragaiḥ ॥BORI: 1-64-35॥
by those versed in the rites of sacrifice, skilled in the rules of sequential recitation, endowed with knowledge of the principles and meaning of logic, and thoroughly learned in the Vedas... (BORI: 1-64-35)
[PV-OTH:01_008_84]
nānāvākyasamāhārasamavāyaviśāradaiḥ। viśēṣakāryavidbhiśca mōkṣadharmaparāyaṇaiḥ ॥BORI: 1-64-36॥
by those skilled in assembling and connecting diverse statements, knowledgeable about specific rites, and devoted to the law of liberation... (BORI: 1-64-36)
[PV-OTH:01_008_85]
sthāpanākṣēpasiddhāntaparamārthajñatāṁ gataiḥ। lōkāyatikamukhyaiśca samantādanunāditam ॥BORI: 1-64-37॥
and by foremost Lokāyatikas who had mastered the true import of propositions, objections, and conclusions, it was made to resound on every side. (BORI: 1-64-37)
[PV-OTH:01_008_86]
tatra tatra ca viprēndrānniyatānsaṁśitavratān। japahōmaparānsiddhāndadarśa paravīrahā ॥BORI: 1-64-38॥
Here and there, the slayer of enemy warriors saw eminent Brahmins who were disciplined, firm in their vows, devoted to recitation and oblations, and spiritually accomplished. (BORI: 1-64-38)
[PV-OTH:01_008_87]
āsanāni vicitrāṇi puṣpavanti mahīpatiḥ। prayatnōpahitāni sma dr̥ṣṭvā vismayamāgamat ॥BORI: 1-64-39॥
Seeing the various seats carefully arranged and strewn with flowers, the king was filled with wonder. (BORI: 1-64-39)
[PV-OTH:01_008_88]
dēvatāyatanānāṁ ca pūjāṁ prēkṣya kr̥tāṁ dvijaiḥ। brahmalōkasthamātmānaṁ mēnē sa nr̥pasattamaḥ ॥BORI: 1-64-40॥
Seeing the worship of the temples performed by the Brahmins, that finest of kings thought himself to be in the world of Brahmā. (BORI: 1-64-40)
[PV-OTH:01_008_89]
sa kāśyapatapōguptamāśramapravaraṁ śubham। nātr̥pyatprēkṣamāṇō vai tapōdhanagaṇairyutam ॥BORI: 1-64-41॥
He could not gaze his fill upon that splendid, foremost hermitage, protected by Kāśyapa’s ascetic power and thronged with ascetics rich in austerities. (BORI: 1-64-41)
[PV-OTH:01_008_90]
sa kāśyapasyāyatanaṁ mahāvratai; rvr̥taṁ samantādr̥ṣibhistapōdhanaiḥ। vivēśa sāmātyapurōhitō’rihā; viviktamatyarthamanōharaṁ śivam ॥BORI: 1-64-42॥
The destroyer of foes entered Kashyapa’s secluded, exceedingly delightful and auspicious abode, accompanied by his ministers and priest; it was surrounded on every side by sages rich in austerities who observed great vows. (BORI: 1-64-42)
[PV-OTH:01_008_91]
tatra mēghaghanaprakhyaṁ siddhacāraṇasēvitam ॥KUMB: 1-91-1॥
There, a forest resembling a mass of clouds and frequented by Siddhas and Charanas... (KUMB: 1-91-1)
[PV-SVO:01_008_92]
vanamālōkayāmāsa nagarādyōjanadvayē । mr̥gānanucaranvanyāñśramēṇa paripīḍitaḥ ॥KUMB: 1-91-2॥
While pursuing wild deer, exhausted by the exertion, he saw a forest two yojanas from the city. (KUMB: 1-91-2)
[PV-SVO:01_008_93]
mr̥gānanucaranrājā vēgēnāśvānacōdayat ॥KUMB: 1-91-3॥
While pursuing the deer, the king urged the horses on swiftly. (KUMB: 1-91-3)
[PV-SVO:01_008_94]
puṁskōkilaninādaiśca jhillīkagaṇanāditam ॥KUMB: 1-91-7; NILA: 01.070.005॥
resounding with the calls of male cuckoos and swarms of cicadas... (KUMB: 1-91-7; NILA: 01.070.005)
[PV-SVO:01_008_95]
siddhacāraṇasaṅghaiśca gandharvāpsarasāṁ gaṇaiḥ । sēvitaṁ vanamatyarthaṁ mattavānarakinnaraiḥ ॥KUMB: 1-91-17; NILA: 01.070.015॥
and a forest greatly frequented by hosts of Siddhas and Charanas, bands of Gandharvas and Apsarases, and intoxicated monkeys and Kinnaras. (KUMB: 1-91-17; NILA: 01.070.015)
[PV-SVO:01_008_96]
tasyāstīrē bhagavataḥ kāśyapasya mahātmanaḥ । āśramapravaraṁ ramyaṁ maharṣigaṇasēvitam ॥KUMB: 1-91-29; NILA: 01.070.027॥
On its bank, the delightful and excellent hermitage of the venerable, great-souled Kashyapa, frequented by hosts of great seers… (KUMB: 1-91-29; NILA: 01.070.027)
[PV-SVO:01_008_97]
vismayōtphullanayanō rājā prītō babhūvaha ॥KUMB: 1-91-39॥
The king, his eyes wide with wonder, was delighted. (KUMB: 1-91-39)
[PV-SVO:01_008_98]
madhuraiḥ sāmagītaiśca r̥ṣibhirniyatavrataiḥ ॥KUMB: 1-91-40; NILA: 01.070.038॥
and by sweet Sāman chants sung by sages steadfast in their vows... (KUMB: 1-91-40; NILA: 01.070.038)
[PV-SVO:01_008_99]
bhāruṇḍasāmagītābhiratharvaśirasōdgataiḥ ॥KUMB: 1-91-41; NILA: 01.070.039॥
with chants of the Bhāruṇḍa Sāman, by those who had sprung from Atharvan’s head, (KUMB: 1-91-41; NILA: 01.070.039)
[PV-SVO:01_008_100]
śabdacchandōniruktajñaiḥ kālajñānaviśāradaiḥ ॥KUMB: 1-91-46; NILA: 01.070.044॥
by experts in language, meter, and etymology, highly skilled in the reckoning of time; (KUMB: 1-91-46; NILA: 01.070.044)
[PV-SVO:01_008_101]
dravyakarmaguṇajñaiśca kāryakāraṇavēdibhiḥ । pakṣivānararutajñaiśca vyāsagranthasamāśritaiḥ ॥KUMB: 1-91-47; NILA: 01.070.045॥
by those versed in substances, actions, and qualities, who understood cause and effect, and by those who knew the cries of birds and monkeys and relied on Vyasa’s work… (KUMB: 1-91-47; NILA: 01.070.045)
[PV-SVO:01_008_102]
nānāśāstrēṣu mukhyaiśca śuśrāva svanamīritam ॥KUMB: 1-91-48; NILA: 01.070.046॥
and he heard the sound uttered by those foremost in many branches of learning. (KUMB: 1-91-48; NILA: 01.070.046)
[PV-SVO:01_008_103]
tatō gacchanmahābāhurēkō’mātyānvisr̥jya tān। nāpaśyadāśramē tasmiṁstamr̥ṣiṁ saṁśitavratam ॥BORI: 1-65-1॥
Then the mighty-armed man went on alone, having dismissed those ministers, but he did not see the sage of strict vows in that hermitage. (BORI: 1-65-1)
[PV-OTH:01_008_104]
sō’paśyamānastamr̥ṣiṁ śūnyaṁ dr̥ṣṭvā tamāśramam। uvāca ka ihētyuccairvanaṁ saṁnādayanniva ॥BORI: 1-65-2॥
Not seeing the sage and finding the hermitage deserted, he cried out loudly, “Who is here?” as though making the forest resound. (BORI: 1-65-2)
[PV-OTH:01_008_105]
śrutvātha tasya taṁ śabdaṁ kanyā śrīriva rūpiṇī। niścakrāmāśramāttasmāttāpasīvēṣadhāriṇī ॥BORI: 1-65-3॥
Then, hearing his call, a maiden as lovely as Śrī emerged from the hermitage, dressed as an ascetic. (BORI: 1-65-3)
[PV-OTH:01_008_106]
sā taṁ dr̥ṣṭvaiva rājānaṁ duḥṣantamasitēkṣaṇā। svāgataṁ ta iti kṣipramuvāca pratipūjya ca ॥BORI: 1-65-4॥
As soon as the dark-eyed maiden saw King Duḥṣanta, she promptly honored him and said, “Welcome to you.” (BORI: 1-65-4)
[PV-OTH:01_008_107]
āsanēnārcayitvā ca pādyēnārghyēṇa caiva hi। papracchānāmayaṁ rājankuśalaṁ ca narādhipam ॥BORI: 1-65-5॥
After honoring him with a seat, water for washing his feet, and a respectful offering, she asked the ruler of men about his health and well-being, O king. (BORI: 1-65-5)
[PV-OTH:01_008_108]
yathāvadarcayitvā sā pr̥ṣṭvā cānāmayaṁ tadā। uvāca smayamānēva kiṁ kāryaṁ kriyatāmiti ॥BORI: 1-65-6॥
After duly honoring him and inquiring about his health, she said with a smile, “What shall I do for you?” (BORI: 1-65-6)
[PV-OTH:01_008_109]
tāmabravīttatō rājā kanyāṁ madhurabhāṣiṇīm। dr̥ṣṭvā sarvānavadyāṅgīṁ yathāvatpratipūjitaḥ ॥BORI: 1-65-7॥
Then the king, duly honored, beheld the sweet-speaking maiden, flawless in every limb, and said to her: (BORI: 1-65-7)
[PV-OTH:01_008_110]
āgatō’haṁ mahābhāgamr̥ṣiṁ kaṇvamupāsitum। kva gatō bhagavānbhadrē tanmamācakṣva śōbhanē ॥BORI: 1-65-8॥
I have come to pay my respects to the illustrious sage Kanva. Where has his reverence gone, fair lady? Tell me, beautiful one. (BORI: 1-65-8)
[PV-OTH:01_008_111]
gataḥ pitā mē bhagavānphalānyāhartumāśramāt। muhūrtaṁ sampratīkṣasva drakṣyasyēnamihāgatam ॥BORI: 1-65-9॥
My revered father has left the hermitage to gather fruit. Wait a little while, and you will see him return here. (BORI: 1-65-9)
[PV-OTH:01_008_112]
apaśyamānastamr̥ṣiṁ tayā cōktastathā nr̥paḥ। tāṁ ca dr̥ṣṭvā varārōhāṁ śrīmatīṁ cāruhāsinīm ॥BORI: 1-65-10॥
Not seeing the sage and having been addressed by her in this way, the king, on seeing that shapely, radiant woman with her lovely smile... (BORI: 1-65-10)
[PV-OTH:01_008_113]
vibhrājamānāṁ vapuṣā tapasā ca damēna ca। rūpayauvanasampannāmityuvāca mahīpatiḥ ॥BORI: 1-65-11॥
—radiant in form, austerity, and self-control, and endowed with beauty and youth—the king said: (BORI: 1-65-11)
[PV-OTH:01_008_114]
kāsi kasyāsi suśrōṇi kimarthaṁ cāgatā vanam। ēvaṁrūpaguṇōpētā kutastvamasi śōbhanē ॥BORI: 1-65-12॥
Who are you, fair-hipped woman, and whose daughter are you? Why have you come to the forest? Blessed with such beauty and virtues, where do you come from, lovely one? (BORI: 1-65-12)
[PV-OTH:01_008_115]
darśanādēva hi śubhē tvayā mē’pahr̥taṁ manaḥ। icchāmi tvāmahaṁ jñātuṁ tanmamācakṣva śōbhanē ॥BORI: 1-65-13॥
At the mere sight of you, fair lady, my heart has been stolen away. I wish to know who you are; tell me that, beautiful one. (BORI: 1-65-13)
[PV-OTH:01_008_116]
ēvamuktā tadā kanyā tēna rājñā tadāśramē। uvāca hasatī vākyamidaṁ sumadhurākṣaram ॥BORI: 1-65-14॥
Thus addressed by the king in that hermitage, the maiden smiled and spoke these sweet words: (BORI: 1-65-14)
[PV-OTH:01_008_117]
kaṇvaṣyāhaṁ bhagavatō duḥṣanta duhitā matā। tapasvinō dhr̥timatō dharmajñasya yaśasvinaḥ ॥BORI: 1-65-15॥
Duḥṣanta, I am known as the daughter of the blessed Kaṇva, the ascetic who is steadfast, righteous, and renowned. (BORI: 1-65-15)
[PV-OTH:01_008_118]
ūrdhvarētā mahābhāgō bhagavām̐llōkapūjitaḥ। calēddhi vr̥ttāddharmō’pi na calētsaṁśitavrataḥ ॥BORI: 1-65-16॥
The illustrious, blessed sage, revered by the world, is celibate. Even Dharma might stray from its course, but that man of strict vows would not. (BORI: 1-65-16)
[PV-OTH:01_008_119]
kathaṁ tvaṁ tasya duhitā sambhūtā varavarṇinī। saṁśayō mē mahānatra taṁ mē chēttumihārhasi ॥BORI: 1-65-17॥
How, then, did you, a beautiful woman, come to be his daughter? I have grave doubts about this; please dispel them for me here. (BORI: 1-65-17)
[PV-OTH:01_008_120]
yathāyamāgamō mahyaṁ yathā cēdamabhūtpurā। śr̥ṇu rājanyathātattvaṁ yathāsmi duhitā munēḥ ॥BORI: 1-65-18॥
Hear, O king, the true account of how I learned of this, how it happened long ago, and how I am the sage’s daughter. (BORI: 1-65-18)
[PV-OTH:01_008_121]
r̥ṣiḥ kaścidihāgamya mama janmābhyacōdayat। tasmai prōvāca bhagavānyathā tacchr̥ṇu pārthiva ॥BORI: 1-65-19॥
A certain sage came here and asked about my birth. Hear, O king, what the venerable one told him. (BORI: 1-65-19)
[PV-OTH:01_008_122]
tapyamānaḥ kila purā viśvāmitrō mahattapaḥ। subhr̥śaṁ tāpayāmāsa śakraṁ suragaṇēśvaram ॥BORI: 1-65-20॥
Long ago, while Viśvāmitra was performing severe austerities, he greatly alarmed Śakra, the lord of the hosts of gods. (BORI: 1-65-20)
[PV-OTH:01_008_123]
tapasā dīptavīryō’yaṁ sthānānmāṁ cyāvayēditi। bhītaḥ puraṁdarastasmānmēnakāmidamabravīt ॥BORI: 1-65-21॥
Fearing that this man, his power blazing through austerity, might dislodge him from his position, Purandara therefore spoke these words to Menaka: (BORI: 1-65-21)
[PV-OTH:01_008_124]
guṇairdivyairapsarasāṁ mēnakē tvaṁ viśiṣyasē। śrēyō mē kuru kalyāṇi yattvāṁ vakṣyāmi tacchr̥ṇu ॥BORI: 1-65-22॥
Menaka, you surpass the other Apsarases in divine qualities. Do me a service, lovely one; listen to what I am about to tell you. (BORI: 1-65-22)
[PV-OTH:01_008_125]
asāvādityasaṅkāśō viśvāmitrō mahātapāḥ। tapyamānastapō ghōraṁ mama kampayatē manaḥ ॥BORI: 1-65-23॥
That great ascetic Vishvamitra, radiant as the sun, is practicing fearsome austerities and making my heart tremble. (BORI: 1-65-23)
[PV-OTH:01_008_126]
mēnakē tava bhārō’yaṁ viśvāmitraḥ sumadhyamē। saṁśitātmā sudurdharṣa ugrē tapasi vartatē ॥BORI: 1-65-24॥
Menaka, this task is yours: Viśvāmitra, O slender-waisted one, is self-controlled, extremely difficult to overcome, and engaged in fierce austerities. (BORI: 1-65-24)
[PV-OTH:01_008_127]
sa māṁ na cyāvayētsthānāttaṁ vai gatvā pralōbhaya। cara tasya tapōvighnaṁ kuru mē priyamuttamam ॥BORI: 1-65-25॥
Lest he dislodge me from my position, go and entice him. Disrupt his austerities and do me the greatest favor. (BORI: 1-65-25)
[PV-OTH:01_008_128]
rūpayauvanamādhuryacēṣṭitasmitabhāṣitaiḥ। lōbhayitvā varārōhē tapasaḥ saṁnivartaya ॥BORI: 1-65-26॥
Tempt him with your beauty, youth, sweetness, gestures, smiles, and speech, O lovely-hipped woman, and turn him away from his austerities. (BORI: 1-65-26)
[PV-OTH:01_008_129]
mahātējāḥ sa bhagavānsadaiva ca mahātapāḥ। kōpanaśca tathā hyēnaṁ jānāti bhagavānapi ॥BORI: 1-65-27॥
That venerable man possesses immense power, is ever devoted to severe austerities, and is quick to anger—as Your Lordship also knows. (BORI: 1-65-27)
[PV-OTH:01_008_130]
tējasastapasaścaiva kōpasya ca mahātmanaḥ। tvamapyudvijasē yasya nōdvijēyamahaṁ katham ॥BORI: 1-65-28॥
Even you are alarmed by that great man’s energy, austerity, and wrath; how could I not be alarmed? (BORI: 1-65-28)
[PV-OTH:01_008_131]
mahābhāgaṁ vasiṣṭhaṁ yaḥ putrairiṣṭairvyayōjayat। kṣatrē jātaśca yaḥ pūrvamabhavadbrāhmaṇō balāt ॥BORI: 1-65-29॥
who deprived the illustrious Vasiṣṭha of his beloved sons, and who, though born a Kṣatriya, became a Brahmin by sheer force; (BORI: 1-65-29)
[PV-OTH:01_008_132]
śaucārthaṁ yō nadīṁ cakrē durgamāṁ bahubhirjalaiḥ। yāṁ tāṁ puṇyatamāṁ lōkē kauśikīti vidurjanāḥ ॥BORI: 1-65-30॥
who, for purification, created a river difficult to cross because of its abundant waters, which people know as the most sacred Kauśikī in the world; (BORI: 1-65-30)
[PV-OTH:01_008_133]
babhāra yatrāsya purā kālē durgē mahātmanaḥ। dārānmataṅgō dharmātmā rājarṣirvyādhatāṁ gataḥ ॥BORI: 1-65-31॥
where, in former times of distress, the righteous Matanga—a royal sage who had become a hunter—supported the family of that great soul. (BORI: 1-65-31)
[PV-OTH:01_008_134]
atītakālē durbhikṣē yatraitya punarāśramam। muniḥ pārēti nadyā vai nāma cakrē tadā prabhuḥ ॥BORI: 1-65-32॥
There, in ancient times during a famine, the lordly sage returned to the hermitage and named the river Pārā. (BORI: 1-65-32)
[PV-OTH:01_008_135]
mataṅgaṁ yājayāṁ cakrē yatra prītamanāḥ svayam। tvaṁ ca sōmaṁ bhayādyasya gataḥ pātuṁ śurēśvara ॥BORI: 1-65-33॥
where he himself, greatly pleased, officiated at a sacrifice for Matanga, and where you, O lord of the gods, went to drink Soma out of fear of him; (BORI: 1-65-33)
[PV-OTH:01_008_136]
ati nakṣatravaṁśāṁśca kruddhō nakṣatrasampadā। prati śravaṇapūrvāṇi nakṣatrāṇi sasarja yaḥ ॥BORI: 1-65-34॥
and who, enraged, created further hosts of stars—constellations beginning with Śravaṇa—to rival the splendor of the stars; (BORI: 1-65-34)
[PV-OTH:01_008_137]
ētāni yasya karmāṇi tasyāhaṁ bhr̥śamudvijē। yathā māṁ na dahētkruddhastathājñāpaya māṁ vibhō ॥BORI: 1-65-35॥
Such are his deeds, and I am greatly afraid of him. Command me, mighty lord, so that he does not burn me in his anger. (BORI: 1-65-35)
[PV-OTH:01_008_138]
tējasā nirdahēllōkānkampayēddharaṇīṁ padā। saṅkṣipēcca mahāmēruṁ tūrṇamāvartayēttathā ॥BORI: 1-65-36॥
With his fiery power he could burn up the worlds, make the earth tremble with his foot, compress great Meru, and swiftly set it spinning. (BORI: 1-65-36)
[PV-OTH:01_008_139]
tādr̥śaṁ tapasā yuktaṁ pradīptamiva pāvakam। kathamasmadvidhā bālā jitēndriyamabhispr̥śēt ॥BORI: 1-65-37॥
How could a young girl like me touch such a man, endowed with ascetic power, like a blazing fire, and master of his senses? (BORI: 1-65-37)
[PV-OTH:01_008_140]
hutāśanamukhaṁ dīptaṁ sūryacandrākṣitārakam। kālajihvaṁ suraśrēṣṭha kathamasmadvidhā spr̥śēt ॥BORI: 1-65-38॥
O best of the gods, how could someone like me touch that blazing one, who has fire for his mouth, the sun and moon for the pupils of his eyes, and Time for his tongue? (BORI: 1-65-38)
[PV-OTH:01_008_141]
yamaśca sōmaśca maharṣayaśca; sādhyā viśvē vālakhilyāśca sarvē। ētē’pi yasyōdvijantē prabhāvā; tkasmāttasmānmādr̥śī nōdvijēta ॥BORI: 1-65-39॥
Yama, Soma, the great seers, and all the Sādhyas, Viśvedevas, and Vālakhilyas—even they shrink from his power. Why, then, should someone like me not fear him? (BORI: 1-65-39)
[PV-OTH:01_008_142]
tvayaivamuktā ca kathaṁ samīpa; mr̥ṣērna gacchēyamahaṁ surēndra। rakṣāṁ tu mē cintaya dēvarāja; yathā tvadarthaṁ rakṣitāhaṁ carēyam ॥BORI: 1-65-40॥
Thus commanded by you, how could I fail to approach the sage, lord of the gods? But devise some protection for me, king of the gods, so that I may carry out your purpose in safety. (BORI: 1-65-40)
[PV-OTH:01_008_143]
kāmaṁ tu mē mārutastatra vāsaḥ; prakrīḍitāyā vivr̥ṇōtu dēva। bhavēcca mē manmathastatra kāryē; sahāyabhūtastava dēvaprasādāt ॥BORI: 1-65-41॥
O god, may the wind uncover my garment there while I am at play, and by your favor may Manmatha assist me in that task. (BORI: 1-65-41)
[PV-OTH:01_008_144]
vanācca vāyuḥ surabhiḥ pravāyē; ttasminkālē tamr̥ṣiṁ lōbhayantyāḥ। tathētyuktvā vihitē caiva tasmiṁ; statō yayau sāśramaṁ kauśikasya ॥BORI: 1-65-42॥
“And may a fragrant wind blow from the forest while I am enticing that sage.” Once he had said, “So be it,” and this had been arranged, she went to Kaushika’s hermitage. (BORI: 1-65-42)
[PV-OTH:01_008_145]
suprītā’bhyāgataṁ taṁ tu pūjyaṁ prāptamathēśvaram ॥KUMB: 1-92-4॥
Greatly delighted, she then approached the venerable lord who had arrived. (KUMB: 1-92-4)
[PV-SVO:01_008_146]
rūpayauvanasaṁpannā śīlācāravatī śubhā । sā tamāyatapadmākṣaṁ vyūḍhōraskaṁ mahābhujam ॥KUMB: 1-92-5॥
Lovely, endowed with beauty and youth, and possessed of good character and conduct, she… that broad-chested, mighty-armed man with large lotus-like eyes… (KUMB: 1-92-5)
[PV-SVO:01_008_147]
siṁhaskandhaṁ dīrghabāhuṁ sarvalakṣaṇapūjitam । spr̥ṣṭaṁ madhurayā vācā sā’bravījjanamējayā ॥KUMB: 1-92-6॥
She addressed the lion-shouldered, long-armed man, honored with every auspicious mark, in a sweet voice, O Janamejaya, and said: (KUMB: 1-92-6)
[PV-SVO:01_008_148]
āśramasyābhigamanē kiṁ tvaṁ kāryaṁ cikīrṣasi ॥KUMB: 1-92-9॥
What purpose do you wish to accomplish by coming to the hermitage? (KUMB: 1-92-9)
[PV-SVO:01_008_149]
kastvamadyēha saṁprāptō maharṣērāśramaṁ śubham ॥KUMB: 1-92-10॥
Who are you, who have now come here to the great sage’s auspicious hermitage? (KUMB: 1-92-10)
[PV-SVO:01_008_150]
rājarṣēstasya putrō’hamilinasya mahātmanaḥ ॥KUMB: 1-92-11॥
I am the son of that great-souled royal seer Ilina. (KUMB: 1-92-11)
[PV-SVO:01_008_151]
duṣyanta iti mē nāma satyaṁ puṣkaralōcanē ॥KUMB: 1-92-12॥
My name is Duṣyanta, truly, lotus-eyed lady. (KUMB: 1-92-12)
[PV-SVO:01_008_152]
sthitōsmyamitasaubhāgyē vivakṣuścāsmi kiṁcana । śr̥ṇu mē nāganāsōru vacanaṁ mattakāśini ॥KUMB: 1-92-18॥
I am here, O woman of boundless good fortune, and I wish to say something. Listen to my words, O you whose thighs are like an elephant’s trunk, whose gait is languid. (KUMB: 1-92-18)
[PV-SVO:01_008_153]
rājarṣēranvayē jātaḥ pūrōrasmi viśēṣataḥ । vr̥ṇvē tvāmadya suśrōṇi duṣyantō varavarṇini ॥KUMB: 1-92-19॥
I was born in the lineage of the royal sage Puru himself. I, Dushyanta, choose you today, O lovely-hipped, beautiful woman. (KUMB: 1-92-19)
[PV-SVO:01_008_154]
na mē’nyatra kṣatriyāyā manō jātu pravartatē । r̥ṣiputrīṣu cānyāsu nāvarāsu parāsu ca ॥KUMB: 1-92-20॥
My heart never inclines toward anyone but a Kshatriya woman, nor toward any other sage’s daughter, whether of lower or higher standing. (KUMB: 1-92-20)
[PV-SVO:01_008_155]
tasmātpraṇihitātmānaṁ viddi māṁ kalabhāṣiṇi । yasyāṁ mē tvayi bhāvō’sti kṣatriyā hyasi kā vadā ॥KUMB: 1-92-21॥
Therefore, sweet-voiced woman, know that my heart is firmly set on you. You, for whom I feel affection, are surely a Kshatriya woman. Tell me, who are you? (KUMB: 1-92-21)
[PV-SVO:01_008_156]
na hi mē bhīru viprāyāṁ manaḥ prasahatē gatim । bhajē tvāmāyatāpāṅgē bhaktaṁ bhajitumarhasi । bhuṅkṣa rājyaṁ viśālākṣi buddhiṁ mātvanyathā kr̥thāḥ ॥KUMB: 1-92-22॥
My heart cannot turn to a Brahmin woman, shy one. I love you, long-eyed lady; you should love one who loves you. Enjoy the kingdom, large-eyed lady, and do not think otherwise. (KUMB: 1-92-22)
[PV-SVO:01_008_157]
asvatantrāsmi rājēndra kāśyapō mē guruḥ pitā । tamēva prārthaya svārthaṁ nāyuktaṁ kartumarhasi ॥KUMB: 1-92-25॥
I am not free to act independently, O king of kings; Kaśyapa, my father, is my guardian. Ask him himself for what you desire; you should not act improperly. (KUMB: 1-92-25)
[PV-SVO:01_008_158]
anyathā santamātmānamanyathā satsu bhāṣatē ॥KUMB: 1-92-28॥
One who presents himself to the virtuous as other than he really is… (KUMB: 1-92-28)
[PV-SVO:01_008_159]
sa pāpēnāvr̥tō mūrkhastēna ātmāpahārakaḥ ॥KUMB: 1-92-29॥
That fool is shrouded in sin and thereby robs himself. (KUMB: 1-92-29)
[PV-SVO:01_008_160]
ūrdhvarētā yathāsi tvaṁ kutastvēyaṁ śakuntalā ॥KUMB: 1-92-30॥
Since you are celibate, where then did this Shakuntala come from? (KUMB: 1-92-30)
[PV-SVO:01_008_161]
putrī tvattaḥ kathaṁ jātā tattvaṁ mē brūhi kāśyapa ॥KUMB: 1-92-31॥
How, then, was this daughter Śakuntalā born to you? Tell me the truth, Kāśyapa. (KUMB: 1-92-31)
[PV-SVO:01_008_162]
guruśāpahatasyāpi triśaṅkōḥ śaraṇaṁ dadau ॥KUMB: 1-92-46; NILA: 01.071.034॥
He gave refuge to Triśaṅku, though he had been struck down by his guru’s curse. (KUMB: 1-92-46; NILA: 01.071.034)
[PV-SVO:01_008_163]
brahmarṣiśāpaṁ rājarṣiḥ kathaṁ mōkṣyati kauśikaḥ । avamatya tadā dēvairyajñāṅgaṁ tadvināśitam ॥KUMB: 1-92-47॥
“How can Kauśika, a royal seer, free him from a Brahmarṣi’s curse?” Scorning him, the gods then destroyed that part of the sacrifice. (KUMB: 1-92-47)
[PV-SVO:01_008_164]
anyāni ca mahātējā yajñāṅgānyasr̥jatprabhuḥ । nināya ca tadā svargaṁ triśaṅkuṁ sa mahātapāḥ ॥KUMB: 1-92-48॥
The mighty, radiant lord created other components of the sacrifice, and that great ascetic then conveyed Triśaṅku to heaven. (KUMB: 1-92-48)
[PV-SVO:01_008_165]
ēvamuktastayā śakraḥ saṁdidēśa sadāgatim। prātiṣṭhata tadā kālē mēnakā vāyunā saha ॥BORI: 1-66-1॥
Thus addressed by her, Śakra gave instructions to the wind. Then, at the appointed time, Menakā set out with him. (BORI: 1-66-1)
[PV-OTH:01_008_166]
athāpaśyadvarārōhā tapasā dagdhakilbiṣam। viśvāmitraṁ tapasyantaṁ mēnakā bhīrurāśramē ॥BORI: 1-66-2॥
Then the timid, beautiful Menaka saw Vishvamitra in the hermitage, practicing austerities, his sins burned away by asceticism. (BORI: 1-66-2)
[PV-OTH:01_008_167]
abhivādya tataḥ sā taṁ prākrīḍadr̥ṣisaṁnidhau। apōvāha ca vāsō’syā mārutaḥ śaśisaṁnibham ॥BORI: 1-66-3॥
After greeting him, she began to frolic in the sage’s presence. Then the wind swept away her moon-bright garment. (BORI: 1-66-3)
[PV-OTH:01_008_168]
sāgacchattvaritā bhūmiṁ vāsastadabhiliṅgatī। utsmayantīva savrīḍaṁ mārutaṁ varavarṇinī ॥BORI: 1-66-4॥
The fair-complexioned woman hurried to the ground, clutching the garment and seeming to smile bashfully at the wind. (BORI: 1-66-4)
[PV-OTH:01_008_169]
gr̥ddhāṁ vāsasi sambhrāntāṁ mēnakāṁ munisattamaḥ। anirdēśyavayōrūpāmapaśyadvivr̥tāṁ tadā ॥BORI: 1-66-5॥
Then the foremost sage saw Menaka exposed, flustered and reaching eagerly for her garment, her age and beauty beyond description. (BORI: 1-66-5)
[PV-OTH:01_008_170]
tasyā rūpaguṇaṁ dr̥ṣṭvā sa tu viprarṣabhastadā। cakāra bhāvaṁ saṁsargē tayā kāmavaśaṁ gataḥ ॥BORI: 1-66-6॥
Seeing her beauty and virtues, that foremost of Brahmins, overcome by desire, then resolved to unite with her. (BORI: 1-66-6)
[PV-OTH:01_008_171]
nyamantrayata cāpyēnāṁ sā cāpyaicchadaninditā। tau tatra suciraṁ kālaṁ vanē vyaharatāmubhau । ramamāṇau yathākāmaṁ yathaikadivasaṁ tathā ॥BORI: 1-66-7॥
He invited her to join him, and the blameless woman consented. There in the forest they both dallied for a very long time, taking their pleasure as they wished, as though it were but a single day. (BORI: 1-66-7)
[PV-OTH:01_008_172]
janayāmāsa sa munirmēnakāyāṁ śakuntalām। prasthē himavatō ramyē mālinīmabhitō nadīm ॥BORI: 1-66-8॥
On a lovely plateau of the Himalaya beside the river Malini, the sage fathered Shakuntala upon Menaka. (BORI: 1-66-8)
[PV-OTH:01_008_173]
jātamutsr̥jya taṁ garbhaṁ mēnakā mālinīmanu। kr̥takāryā tatastūrṇamagacchacchakrasaṁsadam ॥BORI: 1-66-9॥
Leaving the newborn child beside the Malini, Menaka, her task accomplished, then swiftly returned to Shakra’s court. (BORI: 1-66-9)
[PV-OTH:01_008_174]
taṁ vanē vijanē garbhaṁ siṁhavyāghrasamākulē। dr̥ṣṭvā śayānaṁ śakunāḥ samantātparyavārayan ॥BORI: 1-66-10॥
Seeing the child lying in the deserted forest, which teemed with lions and tigers, birds surrounded her on every side. (BORI: 1-66-10)
[PV-OTH:01_008_175]
nēmāṁ hiṁsyurvanē bālāṁ kravyādā māṁsagr̥ddhinaḥ। paryarakṣanta tāṁ tatra śakuntā mēnakātmajām ॥BORI: 1-66-11॥
So that the flesh-craving beasts of prey in the forest would not harm the infant girl, the birds guarded Menaka’s daughter there. (BORI: 1-66-11)
[PV-OTH:01_008_176]
upaspraṣṭuṁ gataścāhamapaśyaṁ śayitāmimām। nirjanē vipinē’raṇyē śakuntaiḥ parivāritām । ānayitvā tataścaināṁ duhitr̥tvē nyayōjayam ॥BORI: 1-66-12॥
I had gone to perform my ablutions when I saw this child lying in the deserted wilderness, surrounded by birds. I then brought her here and took her as my daughter. (BORI: 1-66-12)
[PV-OTH:01_008_177]
śarīrakr̥tprāṇadātā yasya cānnāni bhuñjatē। kramēṇa tē trayō’pyuktāḥ pitarō dharmaniścayē ॥BORI: 1-66-13॥
The begetter of the body, the giver of life, and he whose food one eats—these three are each in turn declared to be fathers according to the determination of dharma. (BORI: 1-66-13)
[PV-OTH:01_008_178]
nirjanē ca vanē yasmācchakuntaiḥ parirakṣitā। śakuntalēti nāmāsyāḥ kr̥taṁ cāpi tatō mayā ॥BORI: 1-66-14॥
Because she was protected by birds in the lonely forest, I therefore gave her the name Shakuntala. (BORI: 1-66-14)
[PV-OTH:01_008_179]
ēvaṁ duhitaraṁ viddhi mama saumya śakuntalām। śakuntalā ca pitaraṁ manyatē māmaninditā ॥BORI: 1-66-15॥
Thus, gentle sir, know Śakuntalā to be my daughter; and the blameless Śakuntalā regards me as her father. (BORI: 1-66-15)
[PV-OTH:01_008_180]
ētadācaṣṭa pr̥ṣṭaḥ sanmama janma maharṣayē। sutāṁ kaṇvasya māmēvaṁ viddhi tvaṁ manujādhipa ॥BORI: 1-66-16॥
When questioned, he told the great sage this account of my birth. Thus know me as Kanva’s daughter, O lord of men. (BORI: 1-66-16)
[PV-OTH:01_008_181]
kaṇvaṁ hi pitaraṁ manyē pitaraṁ svamajānatī। iti tē kathitaṁ rājanyathāvr̥ttaṁ śrutaṁ mayā ॥BORI: 1-66-17॥
Not knowing my own father, I regard Kaṇva as my father. Thus, O king, I have told you what happened, as I heard it. (BORI: 1-66-17)
[PV-OTH:01_008_182]
paśyatastasya rājarṣērapyagnisamatējasaḥ । viśvāmitrastatastāṁ tu viṣamasthāmaninditām ॥KUMB: 1-93-5; NILA: 01.072.005॥
Even as that royal sage, whose radiance equaled fire, looked on, Viśvāmitra then, as for that blameless woman in distress… (KUMB: 1-93-5; NILA: 01.072.005)
[PV-SVO:01_008_183]
ēvaṁ varṣasahasrāṇāmatītaṁ nānvacintayat ॥KUMB: 1-93-9॥
He gave no thought to the thousands of years that had thus passed. (KUMB: 1-93-9)
[PV-SVO:01_008_184]
kāmakrōdhāvajitavānmunirnityaṁ samāhitaḥ । cirārjitasya tapasaḥ kṣayaṁ sa kr̥tavānmuniḥ ॥KUMB: 1-93-10॥
Though always composed, the sage failed to conquer desire and anger, and so destroyed the ascetic power he had accumulated over a long time. (KUMB: 1-93-10)
[PV-SVO:01_008_185]
tapasaḥ saṁkṣayādēva munirmōhaṁ samāviśat । mōhābhibhūtaḥ krōdhātmā grasanmūlaphalānmuniḥ ॥KUMB: 1-93-11॥
Through the depletion of his ascetic power, the sage fell into bewilderment. Overcome by bewilderment and filled with anger, the sage, eating roots and fruits… (KUMB: 1-93-11)
[PV-SVO:01_008_186]
pādairjalaravaṁ kr̥tvā antardvīpē kuṭīṁ gataḥ । mēnakā gantukāmā tu śuśrāva jalanisvanam ॥KUMB: 1-93-12॥
Splashing the water with his feet, he went to a hut on the island. Menaka wished to leave, but heard the sound of the water. (KUMB: 1-93-12)
[PV-SVO:01_008_187]
tapasā dīptavīryō’sāvākāśādēti yāti ca । adya saṁjñāṁ vijānāmi yayā’dya tapasaḥ kṣayaḥ ॥KUMB: 1-93-13॥
His power blazing through austerity, he comes and goes from the sky. Today I recognize the sign by which his austerity will now be brought to an end. (KUMB: 1-93-13)
[PV-SVO:01_008_188]
gantuṁ na yuktamityuktvā r̥tusnātātha mēnakā । kāmarāgābhibhūtasya munēḥ pārsvaṁ jagāma ha ॥KUMB: 1-93-14॥
Then Menaka, having bathed after her menstrual period, said, “It is not right to leave,” and approached the sage, who was overwhelmed by passion. (KUMB: 1-93-14)
[PV-SVO:01_008_189]
dēvagarbhōpamāṁ bālāṁ sarvābharaṇabhūṣitām । śayānāṁ śayanē ramyē mēnakā vākyamabravīt ॥KUMB: 1-93-16॥
Menaka spoke these words to the little girl, who resembled a child of the gods, adorned with every ornament and lying on a lovely bed: (KUMB: 1-93-16)
[PV-SVO:01_008_190]
maharṣērugratapasastējastvamasi bhāmini । tasmātsvargaṁ gamiṣyāmi dēvakāryārthamāgatā ॥KUMB: 1-93-17॥
Radiant girl, you are the offspring of the great sage of fierce austerities. Therefore I shall go to heaven; I came on the gods’ business. (KUMB: 1-93-17)
[PV-SVO:01_008_191]
māṁ dr̥ṣṭvaivābhyapadyanta pādayōḥ patitā dvijāḥ । abruñśakunāḥ sarvē kalaṁ madhurabhāṣiṇaḥ ॥KUMB: 1-93-21॥
As soon as they saw me, the birds approached and fell at my feet. Then they all spoke softly in sweet voices: (KUMB: 1-93-21)
[PV-SVO:01_008_192]
viśvāmitrasutāṁ brahmannyāsabhūtāṁ bharasva vai । kāmakrōdhāvajitavānsakhā tē kauśikīṁ gataḥ ॥KUMB: 1-93-22॥
O Brahmin, take care of Vishvamitra’s daughter, who has been left in your trust. Your friend, having failed to conquer desire and anger, has gone to the Kaushiki. (KUMB: 1-93-22)
[PV-SVO:01_008_193]
tasmātpōṣaya tatputrīṁ dayāvāniti tē’bruvan । sarvabhūtarutajñō’haṁ dayāvānsarvajantuṣu ॥KUMB: 1-93-23॥
“Therefore, compassionate as you are, care for his daughter,” they said. “I understand the voices of all creatures and have compassion for every living being.” (KUMB: 1-93-23)
[PV-SVO:01_008_194]
suvyaktaṁ rājaputrī tvaṁ yathā kalyāṇi bhāṣasē। bhāryā mē bhava suśrōṇi brūhi kiṁ karavāṇi tē ॥BORI: 1-67-1॥
It is quite clear from the way you speak, fair lady, that you are a princess. Become my wife, shapely one, and tell me what I may do for you. (BORI: 1-67-1)
[PV-OTH:01_008_195]
suvarṇamālā vāsāṁsi kuṇḍalē parihāṭakē। nānāpattanajē śubhrē maṇiratnē ca śōbhanē ॥BORI: 1-67-2॥
Gold necklaces, garments, earrings, bracelets, and beautiful, splendid gems and jewels from many cities… (BORI: 1-67-2)
[PV-OTH:01_008_196]
āharāmi tavādyāhaṁ niṣkādīnyajināni ca। sarvaṁ rājyaṁ tavādyāstu bhāryā mē bhava śōbhanē ॥BORI: 1-67-3॥
Today I shall bring you gold necklaces and other ornaments, as well as deerskins. Let my entire kingdom be yours today; become my wife, beautiful one. (BORI: 1-67-3)
[PV-OTH:01_008_197]
gāndharvēṇa ca māṁ bhīru vivāhēnaihi sundari। vivāhānāṁ hi rambhōru gāndharvaḥ śrēṣṭha ucyatē ॥BORI: 1-67-4॥
Come, timid beauty, marry me according to the Gandharva rite; for among forms of marriage, lovely-thighed one, the Gandharva rite is said to be the best. (BORI: 1-67-4)
[PV-OTH:01_008_198]
phalāhārō gatō rājanpitā mē ita āśramāt। taṁ muhūrtaṁ pratīkṣasva sa māṁ tubhyaṁ pradāsyati ॥BORI: 1-67-5॥
O king, my father has left the hermitage to gather fruit. Wait a moment for him; he will give me to you. (BORI: 1-67-5)
[PV-OTH:01_008_199]
icchāmi tvāṁ varārōhē bhajamānāmaninditē। tvadarthaṁ māṁ sthitaṁ viddhi tvadgataṁ hi manō mama ॥BORI: 1-67-6॥
I desire you, lovely and blameless one, if you will accept me. Know that I am here for your sake, for my heart is set on you. (BORI: 1-67-6)
[PV-OTH:01_008_200]
ātmanō bandhurātmaiva gatirātmaiva cātmanaḥ। ātmanaivātmanō dānaṁ kartumarhasi dharmataḥ ॥BORI: 1-67-7॥
Your own self is indeed your kinsman, and your own self is your refuge. You yourself may lawfully give yourself away. (BORI: 1-67-7)
[PV-OTH:01_008_201]
aṣṭāvēva samāsēna vivāhā dharmataḥ smr̥tāḥ। brāhmō daivastathaivārṣaḥ prājāpatyastathāsuraḥ ॥BORI: 1-67-8॥
In brief, eight forms of marriage are recognized as lawful: the Brahma, the Daiva, the Arsha, the Prajapatya, and the Asura... (BORI: 1-67-8)
[PV-OTH:01_008_202]
gāndharvō rākṣasaścaiva paiśācaścāṣṭamaḥ smr̥taḥ। tēṣāṁ dharmānyathāpūrvaṁ manuḥ svāyambhuvō’bravīt ॥BORI: 1-67-9॥
The Gandharva, the Rakshasa, and the Paishacha are remembered as the eighth. Svayambhu Manu declared their laws in the order given. (BORI: 1-67-9)
[PV-OTH:01_008_203]
praśastāṁścaturaḥ pūrvānbrāhmaṇasyōpadhāraya। ṣaḍānupūrvyā kṣatrasya viddhi dharmyānaninditē ॥BORI: 1-67-10॥
Understand that the first four are approved for a Brahmin, and know that the first six in order are lawful for a Kshatriya, O blameless woman. (BORI: 1-67-10)
[PV-OTH:01_008_204]
rājñāṁ tu rākṣasō’pyuktō viṭśūdrēṣvāsuraḥ smr̥taḥ। pañcānāṁ tu trayō dharmyā dvāvadharmyau smr̥tāviha ॥BORI: 1-67-11॥
For kings, the Rakshasa form is also prescribed, while for Vaishyas and Shudras the Asura form is recognized. Of the five, however, three are lawful and two are regarded here as unlawful. (BORI: 1-67-11)
[PV-OTH:01_008_205]
paiśācaścāsuraścaiva na kartavyau kathañcana। anēna vidhinā kāryō dharmasyaiṣā gatiḥ smr̥tā ॥BORI: 1-67-12॥
The Paiśāca and Āsura forms must never be practiced. Marriage should be performed according to this rule; this is regarded as the way of dharma. (BORI: 1-67-12)
[PV-OTH:01_008_206]
gāndharvarākṣasau kṣatrē dharmyau tau mā viśaṅkithāḥ। pr̥thagvā yadi vā miśrau kartavyau nātra saṁśayaḥ ॥BORI: 1-67-13॥
The Gandharva and Rakshasa forms of marriage are lawful for Kshatriyas; do not doubt this. They may be performed separately or combined—of this there is no doubt. (BORI: 1-67-13)
[PV-OTH:01_008_207]
sā tvaṁ mama sakāmasya sakāmā varavarṇini। gāndharvēṇa vivāhēna bhāryā bhavitumarhasi ॥BORI: 1-67-14॥
Since you desire me as I desire you, lovely woman, you should become my wife through a Gandharva marriage. (BORI: 1-67-14)
[PV-OTH:01_008_208]
yadi dharmapathastvēṣa yadi cātmā prabhurmama। pradānē pauravaśrēṣṭha śr̥ṇu mē samayaṁ prabhō ॥BORI: 1-67-15॥
If this is indeed the path of dharma, and if I have the right to give myself away, then hear my condition, O best of the Pauravas, my lord. (BORI: 1-67-15)
[PV-OTH:01_008_209]
satyaṁ mē pratijānīhi yattvāṁ vakṣyāmyahaṁ rahaḥ। mama jāyēta yaḥ putraḥ sa bhavēttvadanantaram ॥BORI: 1-67-16॥
Promise me truthfully in private what I am about to ask of you: the son born to me shall succeed you... (BORI: 1-67-16)
[PV-OTH:01_008_210]
yuvarājō mahārāja satyamētadbravīhi mē। yadyētadēvaṁ duḥṣanta astu mē saṅgamastvayā ॥BORI: 1-67-17॥
Let him be crown prince after you, great king; give me your word that this is true. If this is so, Duhshanta, let me unite with you. (BORI: 1-67-17)
[PV-OTH:01_008_211]
ēvamastviti tāṁ rājā pratyuvācāvicārayan। api ca tvāṁ nayiṣyāmi nagaraṁ svaṁ śucismitē । yathā tvamarhā suśrōṇi satyamētadbravīmi tē ॥BORI: 1-67-18॥
“So be it,” the king replied to her without hesitation. “And I shall take you to my own city, fair-smiling one, in the manner you deserve, shapely woman. I tell you this truly.” (BORI: 1-67-18)
[PV-OTH:01_008_212]
ēvamuktvā sa rājarṣistāmaninditagāminīm। jagrāha vidhivatpāṇāvuvāsa ca tayā saha ॥BORI: 1-67-19॥
Having spoken thus, the royal seer formally took the hand of that woman of faultless gait and lived with her. (BORI: 1-67-19)
[PV-OTH:01_008_213]
viśvāsya caināṁ sa prāyādabravīcca punaḥ punaḥ। prēṣayiṣyē tavārthāya vāhinīṁ caturaṅgiṇīm । tayā tvāmānayiṣyāmi nivāsaṁ svaṁ śucismitē ॥BORI: 1-67-20॥
After reassuring her, he departed, saying again and again, “For your sake, I shall send a fourfold army. With it I shall bring you to my own residence, O woman of pure smiles.” (BORI: 1-67-20)
[PV-OTH:01_008_214]
iti tasyāḥ pratiśrutya sa nr̥pō janamējaya। manasā cintayanprāyātkāśyapaṁ prati pārthivaḥ ॥BORI: 1-67-21॥
Having made this promise to her, King Janamejaya, the ruler departed, pondering in his mind how to deal with Kāśyapa. (BORI: 1-67-21)
[PV-OTH:01_008_215]
bhagavāṁstapasā yuktaḥ śrutvā kiṁ nu kariṣyati। ēvaṁ sañcintayannēva pravivēśa svakaṁ puram ॥BORI: 1-67-22॥
“What will the venerable ascetic do when he hears of this?” With this thought in mind, the king entered his own city. (BORI: 1-67-22)
[PV-OTH:01_008_216]
muhūrtayātē tasmiṁstu kaṇvō’pyāśramamāgamat। śakuntalā ca pitaraṁ hriyā nōpajagāma tam ॥BORI: 1-67-23॥
After he had been gone for a short while, Kanva too returned to the hermitage. But Shakuntala was too ashamed to approach her father. (BORI: 1-67-23)
[PV-OTH:01_008_217]
vijñāyātha ca tāṁ kaṇvō divyajñānō mahātapāḥ। uvāca bhagavānprītaḥ paśyandivyēna cakṣuṣā ॥BORI: 1-67-24॥
Then Kanva, the great ascetic endowed with divine knowledge, perceived what had happened to her. Seeing it with his divine sight, the blessed sage spoke to her with delight: (BORI: 1-67-24)
[PV-OTH:01_008_218]
tvayādya rājānvayayā māmanādr̥tya yatkr̥taḥ। puṁsā saha samāyōgō na sa dharmōpaghātakaḥ ॥BORI: 1-67-25॥
The union with a man that you, a woman of royal lineage, entered into today without regard for me does not violate dharma. (BORI: 1-67-25)
[PV-OTH:01_008_219]
kṣatriyasya hi gāndharvō vivāhaḥ śrēṣṭha ucyatē। sakāmāyāḥ sakāmēna nirmantrō rahasi smr̥taḥ ॥BORI: 1-67-26॥
For a Kshatriya, the Gandharva marriage is said to be the best: the private union, without rites, of a willing woman with a willing man. (BORI: 1-67-26)
[PV-OTH:01_008_220]
dharmātmā ca mahātmā ca duḥṣantaḥ puruṣōttamaḥ। abhyagacchaḥ patiṁ yaṁ tvaṁ bhajamānaṁ śakuntalē ॥BORI: 1-67-27॥
The virtuous, great-souled Duhshanta, the best of men, is the husband whom you approached while he was courting you, Shakuntala. (BORI: 1-67-27)
[PV-OTH:01_008_221]
mahātmā janitā lōkē putrastava mahābalaḥ। ya imāṁ sāgarāpāṅgāṁ kr̥tsnāṁ bhōkṣyati mēdinīm ॥BORI: 1-67-28॥
A great-souled and mighty son will be born to you in the world, who will rule this entire earth bounded by the ocean. (BORI: 1-67-28)
[PV-OTH:01_008_222]
paraṁ cābhiprayātasya cakraṁ tasya mahātmanaḥ। bhaviṣyatyapratihataṁ satataṁ cakravartinaḥ ॥BORI: 1-67-29॥
When that great-souled universal monarch marches against an enemy, his wheel will always be unobstructed. (BORI: 1-67-29)
[PV-OTH:01_008_223]
tataḥ prakṣālya pādau sā viśrāntaṁ munimabravīt। vinidhāya tatō bhāraṁ saṁnidhāya phalāni ca ॥BORI: 1-67-30॥
Then, after washing his feet, setting down his load, and placing the fruit nearby, she addressed the sage once he had rested: (BORI: 1-67-30)
[PV-OTH:01_008_224]
mayā patirvr̥tō yō’sau duḥṣantaḥ puruṣōttamaḥ। tasmai sasacivāya tvaṁ prasādaṁ kartumarhasi ॥BORI: 1-67-31॥
The man I chose as my husband is Duhshanta, the finest of men. You should show favor to him and his ministers. (BORI: 1-67-31)
[PV-OTH:01_008_225]
prasanna ēva tasyāhaṁ tvatkr̥tē varavarṇini। gr̥hāṇa ca varaṁ mattastatkr̥tē yadabhīpsitam ॥BORI: 1-67-32॥
I am already pleased with him for your sake, fair lady. And choose from me whatever boon you desire on his behalf. (BORI: 1-67-32)
[PV-OTH:01_008_226]
tatō dharmiṣṭhatāṁ vavrē rājyāccāskhalanaṁ tathā। śakuntalā pauravāṇāṁ duḥṣantahitakāmyayā ॥BORI: 1-67-33॥
Then Shakuntala, desiring Duhshanta’s welfare, chose as her boon that the Pauravas should be supremely righteous and never lose their kingdom. (BORI: 1-67-33)
[PV-OTH:01_008_227]
pitā hi mē prabhurnityaṁ daivataṁ paramaṁ mama । yasmai māṁ dāsyati pitā sa mē bhartā bhaviṣyati ॥KUMB: 1-94-6॥
For my father is always my lord and my supreme deity. The man to whom my father gives me will become my husband. (KUMB: 1-94-6)
[PV-SVO:01_008_228]
pitā rakṣati kaumārē bhartā rakṣati yauvanē । putrastu sthāvirē bhāvē na strī svātantryamarhati ॥KUMB: 1-94-7॥
Her father protects her in childhood, her husband protects her in youth, and her son protects her in old age; a woman is not entitled to independence. (KUMB: 1-94-7)
[PV-SVO:01_008_229]
samanyamānā rājēndra pitaraṁ mē tapasvinam । adharmēṇa hi dharmiṣṭha kathaṁ varamupāsmahē ॥KUMB: 1-94-8॥
Out of respect for my ascetic father, O king of kings, how could I, O most righteous one, seek a husband through unrighteous means? (KUMB: 1-94-8)
[PV-SVO:01_008_230]
māmaivaṁ vada kalyāṇi tapōrāśiṁ damātmakam ॥KUMB: 1-94-9॥
Fair lady, do not speak thus to me, a storehouse of ascetic power whose very nature is self-restraint. (KUMB: 1-94-9)
[PV-SVO:01_008_231]
manyupraharaṇā viprā na viprāḥ śastrapāṇayaḥ ॥KUMB: 1-94-9kṣ॥
Brahmins wield wrath as their weapon; those who bear arms are not Brahmins. (KUMB: 1-94-9क्ष्)
[PV-SVO:01_008_232]
manyunā ghnanti tē śatrūnvajrēṇēndra ivāsurān । agnirdahati tējōbhiḥ sūryō dahati raśmibhiḥ ॥KUMB: 1-94-10॥
With their wrath they slay their enemies, as Indra slays the Asuras with his thunderbolt. Fire burns with its heat, and the sun burns with its rays. (KUMB: 1-94-10)
[PV-SVO:01_008_233]
rājā dahati daṇḍēna brāhmaṇō manyunā dahēt । krōdhitā manyunā ghnanti vajrapāṇirivāsurān ॥KUMB: 1-94-11॥
A king destroys through punishment, while a Brahmin can destroy through wrath. When angered, Brahmins kill through their wrath, as the wielder of the thunderbolt kills the demons. (KUMB: 1-94-11)
[PV-SVO:01_008_234]
jānē bhadrē maharṣiṁ taṁ tasya manyurna vidyatē ॥KUMB: 1-94-12॥
I know that great seer, noble lady; he harbors no anger. (KUMB: 1-94-12)
[PV-SVO:01_008_235]
tasyāstu sarvaṁ saṁśrutya yathōktaṁ sa viśāṁpatiḥ । duṣyantaḥ punarēvāha yadyadicchasi tadvada ॥KUMB: 1-94-24॥
Having heard from her everything just as she had stated it, Dushyanta, lord of men, said again, “Tell me whatever you desire.” (KUMB: 1-94-24)
[PV-SVO:01_008_236]
khyātō lōkapravādōyaṁ vivāha iti śāstrataḥ । vaivāhikīṁ kriyāṁ santaḥ praśaṁsanti prajāhitām ॥KUMB: 1-94-25॥
According to scripture, this well-known social custom is called marriage. The virtuous commend the marriage rite as beneficial to offspring. (KUMB: 1-94-25)
[PV-SVO:01_008_237]
lōkapravādaśāntyarthaṁ vivāhaṁ vidhinā kuru । santyatra yajñapātrāṇi darbhāḥ sumanasō’kṣatāḥ ॥KUMB: 1-94-26॥
To silence public gossip, perform the marriage according to the prescribed rite. Here are sacrificial vessels, sacred grass, flowers, and unbroken grains of rice. (KUMB: 1-94-26)
[PV-SVO:01_008_238]
yathā yuktō vivāhaḥ syāttathā yuktā prajā bhavēt । tasmādājyaṁ havirlājāḥ sikatā brāhmaṇāstava ॥KUMB: 1-94-27॥
If the marriage is properly performed, the offspring too will be legitimate. Therefore, the ghee, oblation, parched grain, sand, and Brahmins are at your disposal... (KUMB: 1-94-27)
[PV-SVO:01_008_239]
vaivāhikāni cānyāni samastānīha pārthiva । duruktamapi rājēndra kṣantavyaṁ dharmakāraṇāt ॥KUMB: 1-94-28॥
and all the other wedding requisites here, O king. Even offensive words must be forgiven, O lord of kings, for the sake of dharma. (KUMB: 1-94-28)
[PV-SVO:01_008_240]
purōhitaṁ samāhūya vacanaṁ yuktamabravīt । rājaputryā yaduktaṁ vai na vr̥thā kartumutsahē ॥KUMB: 1-94-31॥
Summoning the priest, he spoke these fitting words: “I cannot bring myself to disregard what the princess has said. (KUMB: 1-94-31)
[PV-SVO:01_008_241]
kriyāhīnō hi na bhavēnmama putrō mahādyutiḥ । tathā kuruṣva śāstrōktaṁ vivāhaṁ mā ciraṁkuru ॥KUMB: 1-94-32॥
For my splendid son must not be left without the rites. Therefore perform the marriage as prescribed in the scriptures, and do not delay. (KUMB: 1-94-32)
[PV-SVO:01_008_242]
ēvamuktō nr̥patinā dvijaḥ paramayantritaḥ । śōbhanaṁ rājarājēti vidhinā kr̥tavāndvijaḥ ॥KUMB: 1-94-33॥
Thus addressed by the king and strongly urged, the Brahmin said, “Very well, O king of kings,” and carried it out according to the prescribed rite. (KUMB: 1-94-33)
[PV-SVO:01_008_243]
śāsanādvipramukhyasya kr̥takautukamaṅgalaḥ ॥KUMB: 1-94-34॥
At the foremost Brahmin’s command, with the auspicious ceremonial rites performed... (KUMB: 1-94-34)
[PV-SVO:01_008_244]
traividyavr̥ddhaiḥ sahitāṁ nānārājajanaiḥ saha । śibikāsahasraiḥ sahitā vayamāyānti bāndhavāḥ ॥KUMB: 1-94-36॥
Accompanied by elders versed in the three Vedas and by people from many kingdoms, we relatives are coming with thousands of palanquins. (KUMB: 1-94-36)
[PV-SVO:01_008_245]
mūkāścaiva kirātāśca kubjā vāmanakaiḥ saha । sahitāḥ kañcukivarairvāhinī sūtamāgadhaiḥ ॥KUMB: 1-94-37॥
Mutes, Kiratas, and hunchbacks together with dwarfs, accompanied by eminent chamberlains, and the procession with Sutas and Magadhas... (KUMB: 1-94-37)
[PV-SVO:01_008_246]
śaṅkhadundubhinirghōṣairvanaṁ ca samupaiṣyati ॥KUMB: 1-94-38॥
and will approach the forest to the resounding of conches and drums. (KUMB: 1-94-38)
[PV-SVO:01_008_247]
anyathā tvāṁ na nēṣyāmi svanivēśamasatkr̥tām । sarvamaṅgalasatkāraiḥ subhru satyaṁ karōmi tē ॥KUMB: 1-94-39॥
I will not take you to my home otherwise, without duly honoring you. Fair-browed one, I promise you truly that I will honor you with every auspicious welcome. (KUMB: 1-94-39)
[PV-SVO:01_008_248]
pariṣvajya ca bāhubhyāṁ smitapūrvamudaikṣata ॥KUMB: 1-94-40॥
He embraced her with both arms and looked at her with a smile. (KUMB: 1-94-40)
[PV-SVO:01_008_249]
pradakṣiṇīkr̥tāṁ dēvīṁ punastāṁ pariṣasvajē । śakuntalā sā sumukhī papāta nr̥papādayōḥ ॥KUMB: 1-94-41॥
After walking around the queen in reverence, she embraced her again. Then the lovely-faced Shakuntala fell at the king’s feet. (KUMB: 1-94-41)
[PV-SVO:01_008_250]
tāṁ dēvīṁ punarutthāpya mā śucēti punaḥ punaḥ । śapēyaṁ sukr̥tēnaiva prāpayiṣyē nr̥pātmajē ॥KUMB: 1-94-42॥
Lifting the queen again, he repeatedly said, “Do not grieve. I swear by my own merit, O princess, that I shall bring him to you.” (KUMB: 1-94-42)
[PV-SVO:01_008_251]
taṁ na prasādyāgatō’haṁ prasīdēti dvijōttamam ॥KUMB: 1-94-44॥
“I have not come without first appeasing that foremost of Brahmins. Take heart,” he said. (KUMB: 1-94-44)
[PV-SVO:01_008_252]
śaṅkitēva ca viprarṣimupacakrāma sā śanaiḥ । tatō’sya bhāraṁ jagrāha āsanaṁ cāpyakalpayat ॥KUMB: 1-94-46॥
Looking apprehensive, she slowly approached the eminent Brahmin sage. Then she took his burden and prepared a seat for him. (KUMB: 1-94-46)
[PV-SVO:01_008_253]
prākṣālayacca sā pādau kāśyapasya mahātmanaḥ । na cainaṁ lajjayā’śaknōdakṣibhyāmabhivīkṣitum ॥KUMB: 1-94-47॥
She washed the feet of the great-souled Kāśyapa, but out of modesty she could not look him in the eyes. (KUMB: 1-94-47)
[PV-SVO:01_008_254]
śakuntalā ca savrīḍā tamr̥ṣiṁ nābhyabhāṣata । tasmātsvadharmātskhalitā bhītā sā bharatarṣabha ॥KUMB: 1-94-48॥
Śakuntalā, overcome with shame, did not address that sage. Having strayed from that duty of hers, she, frightened, O bull of the Bharatas... (KUMB: 1-94-48)
[PV-SVO:01_008_255]
abhavaddōṣadarśitvādbrahmacāriṇyayantritā । sa tadā vrīḍitāṁ dr̥ṣṭvā r̥ṣistāṁ pratyabhāṣata ॥KUMB: 1-94-49॥
Recognizing her fault, the celibate maiden lost her composure. Seeing her ashamed, the sage then addressed her: (KUMB: 1-94-49)
[PV-SVO:01_008_256]
savrīḍaiva ca dīrghāyuḥ purēva bhavitā na ca । vr̥ttaṁ kathaya rambhōru mā trāsaṁ ca prakalpaya ॥KUMB: 1-94-50॥
You will indeed remain bashful and live long, but you will not be as you were before. Tell me what happened, fair-thighed woman, and do not be afraid. (KUMB: 1-94-50)
[PV-SVO:01_008_257]
nidhāya kāmaṁ tasyarṣēḥ kandāni ca phalāni ca ॥KUMB: 1-94-51॥
After setting roots and fruits before that sage to his liking, (KUMB: 1-94-51)
[PV-SVO:01_008_258]
tataḥ saṁvāhya pādau sā viśrāntaṁ vēdimadhyamā ॥KUMB: 1-94-52॥
Then, after massaging his feet, the woman whose waist resembled an altar, when he was rested… (KUMB: 1-94-52)
[PV-SVO:01_008_259]
tataḥ kr̥cchrādatiśubhā savrīḍā śramatī tadā । sagadgadamuvācēdaṁ kāśyapaṁ sā śucismitā ॥KUMB: 1-94-53॥
Then, with difficulty, the exceedingly beautiful woman, bashful and weary, spoke these words to Kashyapa in a faltering voice, she of the pure smile: (KUMB: 1-94-53)
[PV-SVO:01_008_260]
rājā tātājagāmēha duṣyanta ililātmajaḥ । mayā patirvr̥tō yō’sau daivayōgādihāgataḥ ॥KUMB: 1-94-54॥
Father, King Dushyanta, son of Ilila, came here. I chose as my husband that man who had come here by providence. (KUMB: 1-94-54)
[PV-SVO:01_008_261]
tasya tāta prasīda tvaṁ bhartā mē sumahāyaśāḥ । ataḥ sarvaṁ tu yadvr̥ttaṁ divyajñānēna paśyasi ॥KUMB: 1-94-55॥
Father, be gracious to him; that greatly renowned man is my husband. Through divine knowledge, you see everything that has happened since then. (KUMB: 1-94-55)
[PV-SVO:01_008_262]
abhayaṁ kṣatriyakulē prasādaṁ kartumarhasi ॥KUMB: 1-94-56॥
You should grant your favor and ensure the safety of the Kshatriya lineage. (KUMB: 1-94-56)
[PV-SVO:01_008_263]
cakṣuṣā sa tu divyēna sarvaṁ vijñāya kāśyapaḥ ॥KUMB: 1-94-56kṣ॥
But Kāśyapa, perceiving everything with his divine sight... (KUMB: 1-94-56क्ष्)
[PV-SVO:01_008_264]
tatō dharmiṣṭhatāṁ matvā dharmē cāskhalitaṁ manaḥ । uvāca bhagavānprītastadvr̥ttaṁ sumahātapāḥ ॥KUMB: 1-94-57॥
Then, recognizing her exceptional righteousness and her mind’s unwavering adherence to dharma, the blessed one, that great ascetic, was pleased and said this: (KUMB: 1-94-57)
[PV-SVO:01_008_265]
na bhayaṁ vidyatē bhadrē mā śucaḥ sukr̥taṁ kr̥tam ॥KUMB: 1-94-59॥
There is nothing to fear, blessed lady. Do not grieve; you have done well. (KUMB: 1-94-59)
[PV-SVO:01_008_266]
kiṁ punarvidhivatkr̥tvā suprajastvamavāpsyasi ॥KUMB: 1-94-61॥
How much more, then, when you have done it according to the prescribed rite, will you be blessed with excellent offspring! (KUMB: 1-94-61)
[PV-SVO:01_008_267]
r̥tavō bahavastē vai gatā vyarthāḥ śucismitē । sārthakaṁ sāṁprataṁ hyētanna ca pāpmāsti tē’naghē ॥KUMB: 1-94-65॥
Many of your fertile seasons have indeed passed in vain, fair-smiling woman. But this one will now bear fruit, and no sin attaches to you, blameless woman. (KUMB: 1-94-65)
[PV-SVO:01_008_268]
mama caiva patirdr̥ṣṭō dēvatānāṁ samakṣataḥ ॥KUMB: 1-94-66॥
And I have found a husband in the very presence of the gods. (KUMB: 1-94-66)
[PV-SVO:01_008_269]
ityēvamuktvā manasā praṇidhāya manasvinī ॥KUMB: 1-94-67॥
Having spoken thus, the resolute woman fixed her mind… (KUMB: 1-94-67)
[PV-SVO:01_008_270]
ēvamastviti tāṁ prāha kaṇvō dharmabhr̥tāṁ varaḥ ॥KUMB: 1-94-68॥
“So be it,” Kanva, foremost among upholders of dharma, said to her. (KUMB: 1-94-68)
[PV-SVO:01_008_271]
pasparśa cāpi pāṇibhyāṁ sutāṁ śrīmivarūpiṇīm ॥KUMB: 1-94-69॥
And with both hands he touched his daughter, who was as beautiful as Śrī. (KUMB: 1-94-69)
[PV-SVO:01_008_272]
adyaprabhr̥ti dēvī tvaṁ duṣyantasya mahātmanaḥ । pativratānāṁ yā vr̥ttistāṁ vr̥ttimanupālaya ॥KUMB: 1-94-70॥
From this day forward, you are the queen of the noble Duṣyanta. Faithfully follow the way of life of devoted wives. (KUMB: 1-94-70)
[PV-SVO:01_008_273]
ityēvamuktvā dharmātmā tāṁ viśuddhyarthamaspr̥śat । spr̥ṣṭamātrē śarīrē tu paraṁ harṣamavāpa sā ॥KUMB: 1-94-71॥
Having spoken thus, the righteous man touched her to purify her. The moment he touched her body, she was filled with supreme joy. (KUMB: 1-94-71)
[PV-SVO:01_008_274]
pratijñāya tu duḥṣantē pratiyātē śakuntalā। garbhaṁ suṣāva vāmōruḥ kumāramamitaujasam ॥BORI: 1-68-1॥
But after Duḥṣanta had made his promise and departed, fair-thighed Śakuntalā gave birth to a son of immeasurable vigor. (BORI: 1-68-1)
[PV-OTH:01_008_275]
triṣu varṣēṣu pūrṇēṣu diptānalasamadyutim। rūpaudāryaguṇōpētaṁ dauḥṣantiṁ janamējaya ॥BORI: 1-68-2॥
after three full years—a son of Duhshanta, radiant as a blazing fire and endowed with beauty, nobility, and virtue, O Janamejaya… (BORI: 1-68-2)
[PV-OTH:01_008_276]
jātakarmādisaṁskāraṁ kaṇvaḥ puṇyakr̥tāṁ varaḥ। tasyātha kārayāmāsa vardhamānasya dhīmataḥ ॥BORI: 1-68-3॥
Then Kaṇva, foremost of those who perform meritorious deeds, had the rites beginning with the birth ceremony performed for the intelligent boy as he grew. (BORI: 1-68-3)
[PV-OTH:01_008_277]
dantaiḥ śuklaiḥ śikharibhiḥ siṁhasaṁhananō yuvā। cakrāṅkitakaraḥ śrīmānmahāmūrdhā mahābalaḥ । kumārō dēvagarbhābhaḥ sa tatrāśu vyavardhata ॥BORI: 1-68-4॥
The boy quickly grew up there, with white, pointed teeth, a lion’s build, hands marked with wheels, a noble appearance, a large head, and immense strength; in his youth, he resembled the offspring of a god. (BORI: 1-68-4)
[PV-OTH:01_008_278]
ṣaḍvarṣa ēva bālaḥ sa kaṇvāśramapadaṁ prati। vyāghrānsiṁhānvarāhāṁśca gajāṁśca mahiṣāṁstathā ॥BORI: 1-68-5॥
At only six years old, the boy, around Kanva’s hermitage—tigers, lions, boars, elephants, and buffaloes alike... (BORI: 1-68-5)
[PV-OTH:01_008_279]
baddhvā vr̥kṣēṣu balavānāśramasya samantataḥ। ārōhandamayaṁścaiva krīḍaṁśca paridhāvati ॥BORI: 1-68-6॥
The strong boy ties them to trees all around the hermitage, climbs upon them and subdues them, and runs about playing. (BORI: 1-68-6)
[PV-OTH:01_008_280]
tatō’sya nāma cakrustē kaṇvāśramanivāsinaḥ। astvayaṁ sarvadamanaḥ sarvaṁ hi damayatyayam ॥BORI: 1-68-7॥
Then the residents of Kanva’s hermitage gave him a name: “Let him be Sarvadamana, for he subdues everything.” (BORI: 1-68-7)
[PV-OTH:01_008_281]
sa sarvadamanō nāma kumāraḥ samapadyata। vikramēṇaujasā caiva balēna ca samanvitaḥ ॥BORI: 1-68-8॥
Thus the boy came to be called Sarvadamana. He was endowed with courage, vigor, and strength. (BORI: 1-68-8)
[PV-OTH:01_008_282]
taṁ kumāramr̥ṣirdr̥ṣṭvā karma cāsyātimānuṣam। samayō yauvarājyāyētyabravīcca śakuntalām ॥BORI: 1-68-9॥
Seeing the boy and his superhuman deeds, the sage said to Shakuntala, “It is time for him to be made heir apparent.” (BORI: 1-68-9)
[PV-OTH:01_008_283]
tasya tadbalamājñāya kaṇvaḥ śiṣyānuvāca ha। śakuntalāmimāṁ śīghraṁ sahaputrāmitō’’śramāt । bhartrē prāpayatādyaiva sarvalakṣaṇapūjitām ॥BORI: 1-68-10॥
Recognizing the boy’s strength, Kanva said to his disciples, “Take this Shakuntala, honored with every auspicious mark, together with her son, from this hermitage to her husband this very day without delay.” (BORI: 1-68-10)
[PV-OTH:01_008_284]
nārīṇāṁ ciravāsō hi bāndhavēṣu na rōcatē। kīrticāritradharmaghnastasmānnayata māciram ॥BORI: 1-68-11॥
For a woman’s prolonged stay among her relatives is not regarded with favor; it destroys her reputation, character, and virtue. Therefore, take her away without delay. (BORI: 1-68-11)
[PV-OTH:01_008_285]
tathētyuktvā tu tē sarvē prātiṣṭhantāmitaujasaḥ। śakuntalāṁ puraskr̥tya saputrāṁ gajasāhvayam ॥BORI: 1-68-12॥
Saying, “So be it,” all those men of immense vigor set out for Gajasahvaya, with Shakuntala and her son at their head. (BORI: 1-68-12)
[PV-OTH:01_008_286]
gr̥hītvāmaragarbhābhaṁ putraṁ kamalalōcanam। ājagāma tataḥ śubhrā duḥṣantaviditādvanāt ॥BORI: 1-68-13॥
Taking with her lotus-eyed son, who resembled the child of a god, the radiant woman then came from the forest known to Duhshanta. (BORI: 1-68-13)
[PV-OTH:01_008_287]
abhisr̥tya ca rājānaṁ viditā sā pravēśitā। saha tēnaiva putrēṇa taruṇādityavarcasā ॥BORI: 1-68-14॥
She approached the king and, once recognized, was admitted together with that same son, who shone like the rising sun. (BORI: 1-68-14)
[PV-OTH:01_008_288]
pūjayitvā yathānyāyamabravīttaṁ śakuntalā। ayaṁ putrastvayā rājanyauvarājyē’bhiṣicyatām ॥BORI: 1-68-15॥
After duly paying homage to him, Śakuntalā said, “O king, have this son of yours installed as heir apparent.” (BORI: 1-68-15)
[PV-OTH:01_008_289]
tvayā hyayaṁ sutō rājanmayyutpannaḥ surōpamaḥ। yathāsamayamētasminvartasva puruṣōttama ॥BORI: 1-68-16॥
For this godlike son was begotten by you upon me, O king. Keep your promise concerning him, O best of men. (BORI: 1-68-16)
[PV-OTH:01_008_290]
yathā samāgamē pūrvaṁ kr̥taḥ sa samayastvayā। taṁ smarasva mahābhāga kaṇvāśramapadaṁ prati ॥BORI: 1-68-17॥
Remember, greatly fortunate one, the agreement you made before, when we came together at Kanva’s hermitage. (BORI: 1-68-17)
[PV-OTH:01_008_291]
sō’tha śrutvaiva tadvākyaṁ tasyā rājā smarannapi। abravīnna smarāmīti kasya tvaṁ duṣṭatāpasi ॥BORI: 1-68-18॥
Upon hearing her words, the king, though he remembered, said, “I do not remember. Whose daughter are you, wicked ascetic woman?” (BORI: 1-68-18)
[PV-OTH:01_008_292]
dharmakāmārthasambandhaṁ na smarāmi tvayā saha। gaccha vā tiṣṭha vā kāmaṁ yadvāpīcchasi tatkuru ॥BORI: 1-68-19॥
I do not recall any bond with you involving duty, pleasure, or wealth. Go or stay as you please, or do whatever you wish. (BORI: 1-68-19)
[PV-OTH:01_008_293]
saivamuktā varārōhā vrīḍitēva manasvinī। visañjñēva ca duḥkhēna tasthau sthāṇurivācalā ॥BORI: 1-68-20॥
Thus addressed, the noble-minded woman of lovely form stood motionless like a post, seeming abashed and almost senseless with grief. (BORI: 1-68-20)
[PV-OTH:01_008_294]
saṁrambhāmarṣatāmrākṣī sphuramāṇōṣṭhasampuṭā। kaṭākṣairnirdahantīva tiryagrājānamaikṣata ॥BORI: 1-68-21॥
Her eyes reddened with fury and indignation and her lips trembling, she looked askance at the king, as though scorching him with her sidelong glances. (BORI: 1-68-21)
[PV-OTH:01_008_295]
ākāraṁ gūhamānā ca manyunābhisamīritā। tapasā sambhr̥taṁ tējō dhārayāmāsa vai tadā ॥BORI: 1-68-22॥
Concealing her expression and stirred by anger, she then held in the fiery power she had amassed through austerity. (BORI: 1-68-22)
[PV-OTH:01_008_296]
sā muhūrtamiva dhyātvā duḥkhāmarṣasamanvitā। bhartāramabhisamprēkṣya kruddhā vacanamabravīt ॥BORI: 1-68-23॥
She reflected for a moment, filled with grief and indignation; then, looking at her husband, she spoke angrily: (BORI: 1-68-23)
[PV-OTH:01_008_297]
jānannapi mahārāja kasmādēvaṁ prabhāṣasē। na jānāmīti niḥsaṅgaṁ yathānyaḥ prākr̥tastathā ॥BORI: 1-68-24॥
Though you know, great king, why do you speak so—coldly saying, “I do not know,” like any ordinary man? (BORI: 1-68-24)
[PV-OTH:01_008_298]
atra tē hr̥dayaṁ vēda satyasyaivānr̥tasya ca। kalyāṇa bata sākṣī tvaṁ mātmānamavamanyathāḥ ॥BORI: 1-68-25॥
In this matter, your heart knows what is true and what is false. Noble one, you yourself are indeed the witness; do not demean yourself. (BORI: 1-68-25)
[PV-OTH:01_008_299]
yō’nyathā santamātmānamanyathā pratipadyatē। kiṁ tēna na kr̥taṁ pāpaṁ cōrēṇātmāpahāriṇā ॥BORI: 1-68-26॥
What sin has not been committed by the thief who steals his own self, presenting himself as other than he truly is? (BORI: 1-68-26)
[PV-OTH:01_008_300]
ēkō’hamasmīti ca manyasē tvaṁ; na hr̥cchayaṁ vētsi muniṁ purāṇam। yō vēditā karmaṇaḥ pāpakasya; tasyāntikē tvaṁ vr̥jinaṁ karōṣi ॥BORI: 1-68-27॥
You think, “I am alone,” but you do not know the ancient sage who dwells in the heart. You commit sin in the presence of him who knows every evil deed. (BORI: 1-68-27)
[PV-OTH:01_008_301]
manyatē pāpakaṁ kr̥tvā na kaścidvētti māmiti। vidanti cainaṁ dēvāśca svaścaivāntarapūruṣaḥ ॥BORI: 1-68-28॥
After committing a sin, a person thinks, “No one knows what I have done.” But the gods know him, as does his own inner self. (BORI: 1-68-28)
[PV-OTH:01_008_302]
ādityacandrāvanilānalau ca; dyaurbhūmirāpō hr̥dayaṁ yamaśca। ahaśca rātriśca ubhē ca sandhyē; dharmaśca jānāti narasya vr̥ttam ॥BORI: 1-68-29॥
The sun and moon, wind and fire, heaven, earth, the waters, the heart, and Yama; day and night, both twilights, and Dharma know a person’s conduct. (BORI: 1-68-29)
[PV-OTH:01_008_303]
yamō vaivasvatastasya niryātayati duṣkr̥tam। hr̥di sthitaḥ karmasākṣī kṣētrajñō yasya tuṣyati ॥BORI: 1-68-30॥
Yama, son of Vivasvat, makes a man answer for his wrongdoing when the knower of the field, dwelling in his heart as witness to his deeds, is pleased with him. (BORI: 1-68-30)
[PV-OTH:01_008_304]
na tu tuṣyati yasyaiṣa puruṣasya durātmanaḥ। taṁ yamaḥ pāpakarmāṇaṁ niryātayati duṣkr̥tam ॥BORI: 1-68-31॥
But if this one is not pleased with a wicked man, Yama punishes that evildoer for his wrongdoing. (BORI: 1-68-31)
[PV-OTH:01_008_305]
avamanyātmanātmānamanyathā pratipadyatē। dēvā na tasya śrēyāṁsō yasyātmāpi na kāraṇam ॥BORI: 1-68-32॥
By despising himself, he acts against his own interests. The gods cannot secure the welfare of one who does not himself bring it about. (BORI: 1-68-32)
[PV-OTH:01_008_306]
svayaṁ prāptēti māmēvaṁ māvamaṁsthāḥ pativratām। arghyārhāṁ nārcayasi māṁ svayaṁ bhāryāmupasthitām ॥BORI: 1-68-33॥
Do not despise me, a devoted wife, thinking, “She came of her own accord.” Though I am worthy of a respectful offering, you do not honor me—your wife, who has come before you of her own accord. (BORI: 1-68-33)
[PV-OTH:01_008_307]
kimarthaṁ māṁ prākr̥tavadupaprēkṣasi saṁsadi। na khalvahamidaṁ śūnyē raumi kiṁ na śr̥ṇōṣi mē ॥BORI: 1-68-34॥
Why do you look upon me in the assembly as though I were a common woman? I am certainly not crying out in an empty place—why do you not listen to me? (BORI: 1-68-34)
[PV-OTH:01_008_308]
yadi mē yācamānāyā vacanaṁ na kariṣyasi। duḥṣanta śatadhā mūrdhā tatastē’dya phaliṣyati ॥BORI: 1-68-35॥
If you do not heed my plea, Duhshanta, then today your head will split into a hundred pieces. (BORI: 1-68-35)
[PV-OTH:01_008_309]
bhāryāṁ patiḥ sampraviśya sa yasmājjāyatē punaḥ। jāyāyā iti jāyātvaṁ purāṇāḥ kavayō viduḥ ॥BORI: 1-68-36॥
The ancient sages know that a wife is called jāyā because her husband enters her and is born again from her. (BORI: 1-68-36)
[PV-OTH:01_008_310]
yadāgamavataḥ puṁsastadapatyaṁ prajāyatē। tattārayati santatyā pūrvaprētānpitāmahān ॥BORI: 1-68-37॥
Whatever offspring is born from a man’s union saves his departed forefathers by perpetuating the line. (BORI: 1-68-37)
[PV-OTH:01_008_311]
punnāmnō narakādyasmātpitaraṁ trāyatē sutaḥ। tasmātputra iti prōktaḥ svayamēva svayambhuvā ॥BORI: 1-68-38॥
Because a son saves his father from the hell called Pun, he was himself declared “putra” by the Self-born. (BORI: 1-68-38)
[PV-OTH:01_008_312]
sā bhāryā yā gr̥hē dakṣā sā bhāryā yā prajāvatī। sā bhāryā yā patiprāṇā sā bhāryā yā pativratā ॥BORI: 1-68-39॥
A true wife is one who manages the household capably; a true wife is one who bears children; a true wife is devoted to her husband; a true wife is faithful to her husband. (BORI: 1-68-39)
[PV-OTH:01_008_313]
ardhaṁ bhāryā manuṣyasya bhāryā śrēṣṭhatamaḥ sakhā। bhāryā mūlaṁ trivargasya bhāryā mitraṁ mariṣyataḥ ॥BORI: 1-68-40॥
A wife is half of a man; a wife is his finest companion. A wife is the foundation of the three aims of life; a wife is the friend of a man facing death. (BORI: 1-68-40)
[PV-OTH:01_008_314]
bhāryāvantaḥ kriyāvantaḥ sabhāryā gr̥hamēdhinaḥ। bhāryāvantaḥ pramōdantē bhāryāvantaḥ śriyānvitāḥ ॥BORI: 1-68-41॥
Men with wives perform their rites; householders are such only when they have wives. Men with wives rejoice; men with wives are endowed with prosperity. (BORI: 1-68-41)
[PV-OTH:01_008_315]
sakhāyaḥ praviviktēṣu bhavantyētāḥ priyaṁvadāḥ। pitarō dharmakāryēṣu bhavantyārtasya mātaraḥ ॥BORI: 1-68-42॥
In private, they are sweet-speaking companions; in matters of duty, they are fathers, and to a man in distress, mothers. (BORI: 1-68-42)
[PV-OTH:01_008_316]
kāntārēṣvapi viśrāmō narasyādhvanikasya vai। yaḥ sadāraḥ sa viśvāsyastasmāddārāḥ parā gatiḥ ॥BORI: 1-68-43॥
For a man on a journey, a wife is a resting place even in the wilderness. A man who has a wife is trustworthy; therefore wives are the highest refuge. (BORI: 1-68-43)
[PV-OTH:01_008_317]
saṁsarantamapi prētaṁ viṣamēṣvēkapātinam। bhāryaivānvēti bhartāraṁ satataṁ yā pativratā ॥BORI: 1-68-44॥
A devoted wife always follows her husband, even after death, as he wanders alone through perilous places. (BORI: 1-68-44)
[PV-OTH:01_008_318]
prathamaṁ saṁsthitā bhāryā patiṁ prētya pratīkṣatē। pūrvaṁ mr̥taṁ ca bhartāraṁ paścātsādhvyanugacchati ॥BORI: 1-68-45॥
A wife who dies first waits for her husband after death, while a virtuous wife who dies later follows her husband who died before her. (BORI: 1-68-45)
[PV-OTH:01_008_319]
ētasmātkāraṇādrājanpāṇigrahaṇamiṣyatē। yadāpnōti patirbhāryāmiha lōkē paratra ca ॥BORI: 1-68-46॥
For this reason, O king, marriage is ordained, since a husband gains his wife both in this world and in the next. (BORI: 1-68-46)
[PV-OTH:01_008_320]
ātmātmanaiva janitaḥ putra ityucyatē budhaiḥ। tasmādbhāryāṁ naraḥ paśyēnmātr̥vatputramātaram ॥BORI: 1-68-47॥
The wise say that a son is one’s own self begotten by oneself. Therefore, a man should regard his wife, the mother of his son, as he would his own mother. (BORI: 1-68-47)
[PV-OTH:01_008_321]
bhāryāyāṁ janitaṁ putramādarśē svamivānanam। hlādatē janitā prēṣkya svargaṁ prāpyēva puṇyakr̥t ॥BORI: 1-68-48॥
When a father sees the son born of his wife as though seeing his own face in a mirror, he rejoices like a virtuous man who has attained heaven. (BORI: 1-68-48)
[PV-OTH:01_008_322]
dahyamānā manōduḥkhairvyādhibhiścāturā narāḥ। hlādantē svēṣu dārēṣu gharmārtāḥ salilēṣviva ॥BORI: 1-68-49॥
Men tormented by mental anguish and afflicted by illness find relief in their wives, as those oppressed by heat do in water. (BORI: 1-68-49)
[PV-OTH:01_008_323]
susaṁrabdhō’pi rāmāṇāṁ na brūyādapriyaṁ budhaḥ। ratiṁ prītiṁ ca dharmaṁ ca tāsvāyattamavēkṣya ca ॥BORI: 1-68-50॥
Even when greatly enraged, a wise man should say nothing unpleasant to women, recognizing that pleasure, affection, and dharma depend upon them. (BORI: 1-68-50)
[PV-OTH:01_008_324]
ātmanō janmanaḥ kṣētraṁ puṇyaṁ rāmāḥ sanātanam। r̥ṣīṇāmapi kā śaktiḥ sraṣṭuṁ rāmāmr̥tē prajāḥ ॥BORI: 1-68-51॥
Women are the sacred, eternal field of one’s own birth. What power have even sages to create offspring without a woman? (BORI: 1-68-51)
[PV-OTH:01_008_325]
paripatya yadā sūnurdharaṇīrēṇuguṇṭhitaḥ। piturāśliṣyatē’ṅgāni kimivāstyadhikaṁ tataḥ ॥BORI: 1-68-52॥
When a son, having run about and become covered in the dust of the earth, embraces his father’s limbs, what could be greater than that? (BORI: 1-68-52)
[PV-OTH:01_008_326]
sa tvaṁ svayamanuprāptaṁ sābhilāṣamimaṁ sutam। prēkṣamāṇaṁ ca kākṣēṇa kimarthamavamanyasē ॥BORI: 1-68-53॥
Why, then, do you disdain this son who has come to you of his own accord, full of longing, and looks at you from the corner of his eye? (BORI: 1-68-53)
[PV-OTH:01_008_327]
aṇḍāni bibhrati svāni na bhindanti pipīlikāḥ। na bharēthāḥ kathaṁ nu tvaṁ dharmajñaḥ sansvamātmajam ॥BORI: 1-68-54॥
Ants carry their own eggs and do not break them. How then could you, knowing dharma, fail to support your own son? (BORI: 1-68-54)
[PV-OTH:01_008_328]
na vāsasāṁ na rāmāṇāṁ nāpāṁ sparśastathā sukhaḥ। śiśōrāliṅgyamānasya sparśaḥ sūnōryathā sukhaḥ ॥BORI: 1-68-55॥
Neither the touch of garments, nor of women, nor of water is as pleasant as the touch of one’s infant son when he is embraced. (BORI: 1-68-55)
[PV-OTH:01_008_329]
brāhmaṇō dvipadāṁ śrēṣṭhō gaurvariṣṭhā catuṣpadām। gururgarīyasāṁ śrēṣṭhaḥ putraḥ sparśavatāṁ varaḥ ॥BORI: 1-68-56॥
The Brahmin is the foremost of bipeds, the cow the foremost of quadrupeds, the guru the foremost of those worthy of reverence, and a son the best of all things one may touch. (BORI: 1-68-56)
[PV-OTH:01_008_330]
spr̥śatu tvāṁ samāśliṣya putrō’yaṁ priyadarśanaḥ। putrasparśātsukhataraḥ sparśō lōkē na vidyatē ॥BORI: 1-68-57॥
Let this beloved son, so pleasing to behold, embrace and touch you. In this world, there is no touch more delightful than a son’s. (BORI: 1-68-57)
[PV-OTH:01_008_331]
triṣu varṣēṣu pūrṇēṣu prajātāhamariṁdama। imaṁ kumāraṁ rājēndra tava śōkapraṇāśanam ॥BORI: 1-68-58॥
After three full years, O subduer of foes, I gave birth to this prince, O great king, who will dispel your sorrow. (BORI: 1-68-58)
[PV-OTH:01_008_332]
āhartā vājimēdhasya śatasaṅkhyasya paurava। iti vāgantarikṣē māṁ sūtakē’bhyavadatpurā ॥BORI: 1-68-59॥
“O descendant of Puru, he will perform a hundred horse sacrifices.” Thus a voice from the sky once addressed me when I was in childbed. (BORI: 1-68-59)
[PV-OTH:01_008_333]
nanu nāmāṅkamārōpya snēhādgrāmāntaraṁ gatāḥ। mūrdhni putrānupāghrāya pratinandanti mānavāḥ ॥BORI: 1-68-60॥
Surely, when people have been away in another village, they lovingly take their sons onto their laps, smell their heads, and welcome them. (BORI: 1-68-60)
[PV-OTH:01_008_334]
vēdēṣvapi vadantīmaṁ mantravādaṁ dvijātayaḥ। jātakarmaṇi putrāṇāṁ tavāpi viditaṁ tathā ॥BORI: 1-68-61॥
At the birth rite of their sons, the twice-born recite the following Vedic formula, which you too know: (BORI: 1-68-61)
[PV-OTH:01_008_335]
aṅgādaṅgātsambhavasi hr̥dayādabhijāyasē। ātmā vai putranāmāsi sa jīva śaradaḥ śatam ॥BORI: 1-68-62॥
You arise from each of my limbs; you are born from my heart. You are indeed my own self, called my son. Live for a hundred autumns. (BORI: 1-68-62)
[PV-OTH:01_008_336]
pōṣō hi tvadadhīnō mē santānamapi cākṣayam। tasmāttvaṁ jīva mē vatsa susukhī śaradāṁ śatam ॥BORI: 1-68-63॥
My welfare depends on you, as does the unbroken continuation of my line. Therefore, my child, live in great happiness for a hundred autumns. (BORI: 1-68-63)
[PV-OTH:01_008_337]
tvadaṅgēbhyaḥ prasūtō’yaṁ puruṣātpuruṣō’paraḥ। sarasīvāmalē’’tmānaṁ dvitīyaṁ paśya mē sutam ॥BORI: 1-68-64॥
From your own body this other man has been born—a man from a man. As in a clear lake, behold my son as your second self. (BORI: 1-68-64)
[PV-OTH:01_008_338]
yathā hyāhavanīyō’gnirgārhapatyātpraṇīyatē। tathā tvattaḥ prasūtō’yaṁ tvamēkaḥ sandvidhā kr̥taḥ ॥BORI: 1-68-65॥
Just as the Āhavanīya fire is kindled from the Gārhapatya fire, so he has been born from you: you are one, made two. (BORI: 1-68-65)
[PV-OTH:01_008_339]
mr̥gāpakr̥ṣṭēna hi tē mr̥gayāṁ paridhāvatā। ahamāsāditā rājankumārī piturāśramē ॥BORI: 1-68-66॥
For, O king, you came upon me as a maiden in my father’s hermitage while roaming on the hunt, drawn away by a deer. (BORI: 1-68-66)
[PV-OTH:01_008_340]
urvaśī pūrvacittiśca sahajanyā ca mēnakā। viśvācī ca ghr̥tācī ca ṣaḍēvāpsarasāṁ varāḥ ॥BORI: 1-68-67॥
Urvashi, Purvachitti, Sahajanya, Menaka, Vishvachi, and Ghritachi are the six foremost among the apsarases. (BORI: 1-68-67)
[PV-OTH:01_008_341]
tāsāṁ māṁ mēnakā nāma brahmayōnirvarāpsarāḥ। divaḥ samprāpya jagatīṁ viśvāmitrādajījanat ॥BORI: 1-68-68॥
Among them, the foremost Apsaras, Menaka, born of Brahma, came down from heaven to earth and bore me by Vishvamitra. (BORI: 1-68-68)
[PV-OTH:01_008_342]
sā māṁ himavataḥ pr̥ṣṭhē suṣuvē mēnakāpsarāḥ। avakīrya ca māṁ yātā parātmajamivāsatī ॥BORI: 1-68-69॥
The Apsara Menaka gave birth to me on a ridge of the Himalaya; then that wicked woman cast me aside and departed as though I were someone else’s child. (BORI: 1-68-69)
[PV-OTH:01_008_343]
kiṁ nu karmāśubhaṁ pūrvaṁ kr̥tavatyasmi janmani। yadahaṁ bāndhavaistyaktā bālyē samprati ca tvayā ॥BORI: 1-68-70॥
What evil deed did I commit in a former life, that I was abandoned by my kin in childhood and now by you? (BORI: 1-68-70)
[PV-OTH:01_008_344]
kāmaṁ tvayā parityaktā gamiṣyāmyahamāśramam। imaṁ tu bālaṁ santyaktuṁ nārhasyātmajamātmanā ॥BORI: 1-68-71॥
Though you have abandoned me, I will willingly return to the hermitage; but you must not abandon this child, your own son. (BORI: 1-68-71)
[PV-OTH:01_008_345]
na putramabhijānāmi tvayi jātaṁ śakuntalē। asatyavacanā nāryaḥ kastē śraddhāsyatē vacaḥ ॥BORI: 1-68-72॥
I do not acknowledge this son born to you, Shakuntala. Women speak falsely; who will believe your word? (BORI: 1-68-72)
[PV-OTH:01_008_346]
mēnakā niranukrōśā bandhakī jananī tava। yayā himavataḥ pr̥ṣṭhē nirmālyēva pravēritā ॥BORI: 1-68-73॥
Your mother Menaka was a heartless courtesan, who cast you away on the slopes of the Himalaya like a discarded garland. (BORI: 1-68-73)
[PV-OTH:01_008_347]
sa cāpi niranukrōśaḥ kṣatrayōniḥ pitā tava। viśvāmitrō brāhmaṇatvē lubdhaḥ kāmaparāyaṇaḥ ॥BORI: 1-68-74॥
Your father too was merciless: Viśvāmitra, born a Kṣatriya, greedy for Brahminhood and devoted to sensual pleasure. (BORI: 1-68-74)
[PV-OTH:01_008_348]
mēnakāpsarasāṁ śrēṣṭhā maharṣīṇāṁ ca tē pitā। tayōrapatyaṁ kasmāttvaṁ puṁścalīvābhidhāsyasi ॥BORI: 1-68-75॥
Menaka is the foremost of the Apsarases, and your father is one of the great seers. Why will you, their offspring, speak like a harlot? (BORI: 1-68-75)
[PV-OTH:01_008_349]
aśraddhēyamidaṁ vākyaṁ kathayantī na lajjasē। viśēṣatō matsakāśē duṣṭatāpasi gamyatām ॥BORI: 1-68-76॥
Are you not ashamed to tell such an unbelievable tale, especially in my presence? Be gone, wicked ascetic woman! (BORI: 1-68-76)
[PV-OTH:01_008_350]
kva maharṣiḥ sadaivōgraḥ sāpsarā kva ca mēnakā। kva ca tvamēvaṁ kr̥paṇā tāpasīvēṣadhāriṇī ॥BORI: 1-68-77॥
What comparison is there between the ever-stern great seer and the apsara Menaka—and you, so wretched, wearing the garb of an ascetic woman? (BORI: 1-68-77)
[PV-OTH:01_008_351]
atikāyaśca putrastē bālō’pi balavānayam। kathamalpēna kālēna śālaskandha ivōdgataḥ ॥BORI: 1-68-78॥
And this son of yours is enormous; though still a child, he is powerful. How has he grown in so short a time, like the trunk of a sal tree? (BORI: 1-68-78)
[PV-OTH:01_008_352]
sunikr̥ṣṭā ca yōnistē puṁścalī pratibhāsi mē। yadr̥cchayā kāmarāgājjātā mēnakayā hyasi ॥BORI: 1-68-79॥
Your birth is very base, and you seem to me a wanton woman, for Menaka bore you by chance, out of lustful passion. (BORI: 1-68-79)
[PV-OTH:01_008_353]
sarvamētatparōkṣaṁ mē yattvaṁ vadasi tāpasi। nāhaṁ tvāmabhijānāmi yathēṣṭaṁ gamyatāṁ tvayā ॥BORI: 1-68-80॥
All this that you are telling me is unknown to me, ascetic woman. I do not recognize you; go wherever you please. (BORI: 1-68-80)
[PV-OTH:01_008_354]
pratijñāya ca duṣyantē pratiyātē dinē dinē । garbhaśca vavr̥dhē tasyāṁ rājaputryāṁ mahātmanaḥ ॥KUMB: 1-95-1॥
After Dushyanta had made his promise and departed, his unborn child grew day by day within the princess. (KUMB: 1-95-1)
[PV-SVO:01_008_355]
śakuntalā cintayantī rājānaṁ kāryagauravāt । divārātramanidraiva snānabhōjanavarjitā ॥KUMB: 1-95-2॥
Thinking of the king because of the gravity of the matter, Shakuntala remained sleepless day and night, neither bathing nor eating... (KUMB: 1-95-2)
[PV-SVO:01_008_356]
rājaprēṣaṇikā viprāścaturaṅgabalānvitāḥ । adya śvō vā paraśvō vā samāyāntīti niscitā ॥KUMB: 1-95-3॥
She was certain that Brahmins sent by the king, accompanied by a fourfold army, would arrive today, tomorrow, or the day after. (KUMB: 1-95-3)
[PV-SVO:01_008_357]
dinānpakṣānr̥tūnmāsānayanāni ca sarvaśaḥ । gaṇyamānāni varṣāṇi vyatīyustrīṇi bhārata ॥KUMB: 1-95-4॥
As days, fortnights, seasons, months, and half-years were counted one by one, three years passed, O Bharata. (KUMB: 1-95-4)
[PV-SVO:01_008_358]
triṣu varṣēṣu pūrṇēṣu r̥ṣērvacanagauravāt । r̥ṣipatnyaḥ subahuśō hētumadvākyamabruvan ॥KUMB: 1-95-5॥
When three years had passed, the sages’ wives, out of respect for the sage’s word, repeatedly spoke words of reason. (KUMB: 1-95-5)
[PV-SVO:01_008_359]
śr̥ṇu bhadrē lōkavr̥ttaṁ śrutvā yadrōcatē tava । tatkuruṣva hitaṁ dēvi nāvamānyaṁ gurōrvacaḥ ॥KUMB: 1-95-6॥
Listen, dear lady, to the ways of the world, and when you have heard, do whatever pleases you. But, noble lady, your husband’s command is for your own good and must not be disregarded. (KUMB: 1-95-6)
[PV-SVO:01_008_360]
dēvānāṁ daivataṁ viṣṇurviprāṇāmagnirbrahma ca । nārīṇāṁ daivataṁ bhartā lōkānāṁ brāhmaṇō guruḥ ॥KUMB: 1-95-7॥
Vishnu is the deity of the gods; fire and sacred knowledge are the deities of Brahmins; a husband is the deity of women; and a Brahmin is the teacher of all people. (KUMB: 1-95-7)
[PV-SVO:01_008_361]
sūtikālē prasūṣvēti bhagavāṁstē pitā’bravīt । kariṣyāmīti kartavyaṁ tadā tē sukr̥taṁ bhavēt ॥KUMB: 1-95-8॥
At the time of childbirth, your venerable father told you, “Give birth.” You should comply, saying, “I will do so”; then it will be a meritorious deed for you. (KUMB: 1-95-8)
[PV-SVO:01_008_362]
patnīnāṁ vacanaṁ śrutvā sādhu sādhvityacintayat। garbhaṁ suṣāva vāmōrūḥ kumāramamitaujasam ॥KUMB: 1-95-9॥
Hearing the wives’ words, the fair-thighed woman thought, “Excellent! Excellent!” and gave birth to a son of immeasurable vigor. (KUMB: 1-95-9)
[PV-SVO:01_008_363]
jātē tasminnantarikṣātpuṣpavr̥ṣṭiḥ papāta ha । dēvadundubhayō nēdurnanr̥tuścāpsarōgaṇāḥ ॥KUMB: 1-95-11॥
When he was born, a shower of flowers fell from the sky, the divine drums resounded, and hosts of Apsarases danced. (KUMB: 1-95-11)
[PV-SVO:01_008_364]
gāyadbhirmadhuraṁ tatra dēvaiḥ śakrō’bhyuvāca ha । śakuntalē tava sutaścakravartī bhaviṣyati ॥KUMB: 1-95-12॥
As the gods sang sweetly there, Shakra said, “Shakuntala, your son will become a universal emperor.” (KUMB: 1-95-12)
[PV-SVO:01_008_365]
balaṁ tējaśca rūpaṁ ca na samaṁ bhuvi kēnacit । āhartā vājimēdhasya śatasaṅkhyasya pauravaḥ ॥KUMB: 1-95-13॥
His strength, splendor, and beauty will be unequalled by anyone on earth. The descendant of Puru will perform a hundred horse sacrifices. (KUMB: 1-95-13)
[PV-SVO:01_008_366]
anēkārapi sāhasrai rājasūyādibhirmakhaiḥ । svārthaṁ brāhmaṇasātkr̥tvā dakṣiṇāmamitāṁ dadat ॥KUMB: 1-95-14॥
performing many thousands of sacrifices such as the Rājasūya, making his wealth over to the Brahmins, and giving immeasurable sacrificial gifts... (KUMB: 1-95-14)
[PV-SVO:01_008_367]
dēvatānāṁ vacaḥ śrutvā kaṇvāśramanivāsinaḥ । sabhājayantaḥ kaṇvasya sutāṁ sarvē maharṣayaḥ ॥KUMB: 1-95-15॥
Having heard the words of the gods, all the great seers who dwelt in Kanva’s hermitage honored Kanva’s daughter… (KUMB: 1-95-15)
[PV-SVO:01_008_368]
śakuntalā ca tacchrutvā paraṁ harṣamavāpa sā । dvijānāhūya munibhiḥ satkr̥tya ca mahāyaśāḥ ॥KUMB: 1-95-16॥
Hearing this, Shakuntala was filled with great joy. The illustrious one, having summoned and honored the Brahmins, through the sages… (KUMB: 1-95-16)
[PV-SVO:01_008_369]
yathāvidhi yathānyāyaṁ kriyāḥ sarvāstvakārayat । dantaiḥ śuklaiḥ śikharibhiḥsiṁhasaṁhananō’bhavat ॥KUMB: 1-95-18॥
She had all the rites performed in the prescribed and proper manner. He had white, pointed teeth and the build of a lion. (KUMB: 1-95-18)
[PV-SVO:01_008_370]
cakrāṅkitakaraḥ śrīmānsvayaṁ viṣṇurivāparaḥ । catuṣkiṣkurmahātējā mahāmūrdhā mahābalaḥ ॥KUMB: 1-95-19॥
Splendid, with a discus-marked hand, like a second Vishnu himself, four cubits tall, radiant, large-headed, and immensely strong. (KUMB: 1-95-19)
[PV-SVO:01_008_371]
kumārō dēvagarbhābhaḥ sa tatrāśu vyavardhata । r̥ṣērbhayāttu duṣyantaḥ smarannaivāhvayattadā ॥KUMB: 1-95-20॥
The boy, resembling a child of the gods, quickly grew there. But although Duṣyanta remembered, he did not summon her then, for fear of the sage. (KUMB: 1-95-20)
[PV-SVO:01_008_372]
gatē kālē tu mahati na sasmāra tapōdhanām। ṣaḍvarṣēṣu tatō bālaḥ kaṇvāśramapadaṁ prati ॥KUMB: 1-95-21॥
But after a long time had passed, he did not remember the ascetic woman. Then, at the age of six, the boy, around Kanva’s hermitage… (KUMB: 1-95-21)
[PV-SVO:01_008_373]
vyāghrānsiṁhānvarāhāṁśca vr̥kāṁśca mahiṣāṁstathā । r̥kṣāṁścābhyahanadvyālānpadbhyāmāśramapīḍakān ॥KUMB: 1-95-22॥
He struck with his feet the tigers, lions, boars, wolves, buffalo, bears, and other savage beasts that plagued the hermitage… (KUMB: 1-95-22)
[PV-SVO:01_008_374]
balādbhujābhyāṁ saṁgr̥hya balavānsaṁniyamya ca। baddhvā vr̥kṣēṣu dauṣyantirāśramasya samantataḥ ॥KUMB: 1-95-23॥
the mighty son of Duhshyanta forcibly seizing them in his arms, subduing them, and tying them to trees all around the hermitage… (KUMB: 1-95-23)
[PV-SVO:01_008_375]
ārurōha drumāṁścaiva krīḍansma paridhāvati । vanaṁ ca lōḍayāmāsa siṁhavyāghragaṇairvr̥tam ॥KUMB: 1-95-24॥
He climbed trees and ran about at play, throwing into turmoil the forest filled with prides of lions and tigers. (KUMB: 1-95-24)
[PV-SVO:01_008_376]
tataśca rākṣasānsarvānpiśācāṁśca ripūnraṇē । muṣṭiyuddhēna tānhatvā r̥ṣīnārādhayattadā ॥KUMB: 1-95-25॥
Then, after killing in battle with his fists all the Rakshasas, Pisachas, and other enemies, he won the favor of the sages. (KUMB: 1-95-25)
[PV-SVO:01_008_377]
kaścidditisutastaṁ tu hantukāmō mahābalaḥ । vadhyamānāṁstu daitēyānamarṣī taṁ samabhyayāt ॥KUMB: 1-95-26॥
But a certain mighty son of Diti, intent on killing him and unable to bear the slaughter of the Daityas, advanced upon him. (KUMB: 1-95-26)
[PV-SVO:01_008_378]
tamāgataṁ prahasyaiva bāhubhyāṁ parigr̥hya ca । dr̥ḍhaṁ cābadhya bāhubhyāṁ pīḍayāmāsa taṁ tadā ॥KUMB: 1-95-27॥
Laughing at him as he approached, he seized him in both arms, clasped him tightly, and crushed him. (KUMB: 1-95-27)
[PV-SVO:01_008_379]
marditō na śaśākāsmānmōcituṁ balavattayā । prākrōśadbhairavaṁ tatra dvārēbhyō niḥsr̥taṁ tvasr̥k ॥KUMB: 1-95-28॥
Though crushed, he could not break free from us by force. He let out a terrible cry there, and blood flowed from his bodily openings. (KUMB: 1-95-28)
[PV-SVO:01_008_380]
tēna śabdēna vitrastā mr̥gāḥ siṁhādayō gaṇāḥ । susruvuśca śakr̥nmūtramāśramasthāśca susruvuḥ ॥KUMB: 1-95-29॥
Terrified by that sound, the herds of wild beasts—lions and the like—discharged feces and urine, as did the inhabitants of the hermitage. (KUMB: 1-95-29)
[PV-SVO:01_008_381]
nirasuṁ jānubhiḥ kr̥tvā visasarja ca sō’patat । taddr̥ṣṭvā vismayaṁ jagmuḥ kumārasya vicēṣṭitam ॥KUMB: 1-95-30॥
He crushed him lifeless with his knees and released him, and he fell. Seeing this feat of the boy, they were amazed. (KUMB: 1-95-30)
[PV-SVO:01_008_382]
nityakālaṁ vadhyamānā daitēyā rākṣasaiḥ saha । kumārasya bhayādēva naiva jagmustadāśramam ॥KUMB: 1-95-31॥
Though the Daityas and Rakshasas were constantly being slain, out of fear of the boy they never went near that hermitage. (KUMB: 1-95-31)
[PV-SVO:01_008_383]
tatō’sya nāma cakrustē kaṇvāśramanivāsinaḥ । kaṇvēna sahitāḥ sarvē dr̥ṣṭvā karmātimānuṣam ॥KUMB: 1-95-32॥
Then all the residents of Kanva’s hermitage, together with Kanva, gave him a name after witnessing his superhuman deed. (KUMB: 1-95-32)
[PV-SVO:01_008_384]
vikramēṇaujasā caiva balēna ca samanvitaḥ । aprēṣayati duṣyantē mahiṣyāstanayasya ca ॥KUMB: 1-95-34॥
He was endowed with prowess, vigor, and strength. When Duṣyanta did not send for his queen and son… (KUMB: 1-95-34)
[PV-SVO:01_008_385]
pāṇḍubhāvaparītāṅgīṁ cintayā samabhiplutām । lambālakāṁ kr̥śāṁ dīnāṁ tathā malinavāsasam ॥KUMB: 1-95-35॥
pale-limbed, overwhelmed by anxiety, with long, hanging locks, emaciated and miserable, and wearing soiled clothes… (KUMB: 1-95-35)
[PV-SVO:01_008_386]
śakuntalāṁ ca saṁprēkṣya pradadhyau sa munistadā । śāstrāṇi sarvavēdāśca dvādaśābdasya cābhavan ॥KUMB: 1-95-36॥
Seeing Shakuntala, the sage then pondered. By the age of twelve, he had mastered all the scriptures and all the Vedas. (KUMB: 1-95-36)
[PV-SVO:01_008_387]
śakuntalāṁ samāhūya kaṇvō vacanamabravīt ॥KUMB: 1-96-2॥
Kanva summoned Shakuntala and said: (KUMB: 1-96-2)
[PV-SVO:01_008_388]
kaṇva uvāca । śr̥ṇu bhadrē mama sutē mama vākyaṁ śucismitē ॥KUMB: 1-96-2kṣ॥
Kanva said, “Listen, my dear daughter, pure-smiling one, to what I have to say.” (KUMB: 1-96-2क्ष्)
[PV-SVO:01_008_389]
pativratānāṁ nārīṇāṁ viśiṣṭamiti cōcyatē । patiśuśrūṣaṇaṁ pūrvaṁ manōvākkāyacēṣṭitaiḥ ॥KUMB: 1-96-3॥
For devoted wives, serving their husbands with mind, speech, and body is said to be the foremost duty. (KUMB: 1-96-3)
[PV-SVO:01_008_390]
anujñātā mayā pūrvaṁ pūjayaitadvrataṁ tava । ētēnaiva ca vr̥ttēna puṇyām̐llōkānavāpya ca ॥KUMB: 1-96-4॥
You have already received my permission; observe this vow of yours. And through this very way of life, having attained the blessed worlds... (KUMB: 1-96-4)
[PV-SVO:01_008_391]
tasyāntē mānuṣē lōkē viśiṣṭāṁ tapsyasē śriyam । tasmādbhadrē’dya yātavyaṁ samīpaṁ pauravasya ha ॥KUMB: 1-96-5॥
At the end of that, you will shine with exceptional splendor in the human world. Therefore, fair one, you must go today to the Paurava. (KUMB: 1-96-5)
[PV-SVO:01_008_392]
svayaṁ nāyāti matvā tē gataṁ kālaṁ śucismitē । gatvā’’rādhaya rājānaṁ duṣyantaṁ hitakāmyayā ॥KUMB: 1-96-6॥
He does not come himself, thinking that your time has passed, O pure-smiling one. Go and win King Dushyanta’s favor, seeking your own good. (KUMB: 1-96-6)
[PV-SVO:01_008_393]
dauṣyantiṁ yauvarājyasthaṁ dr̥ṣṭvā prītimavāpsyasi । dēvatānāṁ gurūṇāṁ ca kṣatriyāṇāṁ ca bhāmini ॥KUMB: 1-96-7॥
Seeing Dushyanta’s son installed as heir apparent, you will rejoice. O radiant woman, for the gods, elders, and Kshatriyas… (KUMB: 1-96-7)
[PV-SVO:01_008_394]
bhartr̥̄ṇāṁ ca viśēṣēma hitaṁ saṁgamanaṁ bhavēt । tasmātputri kumārēṇa gantavyaṁ matpriyēpsayā ॥KUMB: 1-96-8॥
Association with husbands in particular is beneficial. Therefore, daughter, you must go with the boy if you wish to please me. (KUMB: 1-96-8)
[PV-SVO:01_008_395]
prativākyaṁ na dadyāstvaṁ śapitā mama pādayōḥ ॥KUMB: 1-96-9॥
Do not answer back; I adjure you by my feet. (KUMB: 1-96-9)
[PV-SVO:01_008_396]
ēvamuktvā sutāṁ tatra pautraṁ kaṇvō’bhyabhāṣata । pariṣvajya ca bāhubhyāṁ mūrdhnyupāghrāya pauravam ॥KUMB: 1-96-10॥
After speaking thus to his daughter, Kanva embraced his grandson, the Paurava, in both arms, kissed him on the head, and addressed him: (KUMB: 1-96-10)
[PV-SVO:01_008_397]
sōmavaṁśōdbhavō rājā duṣyanta iti viśrutaḥ । tasyāgramahiṣī caiṣā tava mātā śucivratā ॥KUMB: 1-96-11॥
King Duṣyanta, renowned as a descendant of the Lunar dynasty, is your father; and this woman, his chief queen, is your mother, faithful to her vows. (KUMB: 1-96-11)
[PV-SVO:01_008_398]
gantukāmā bhartr̥pārśvaṁ tvayā saha sumadhyamā । gatvā’bhivādya rājanaṁ yauvarājyamavāpsyasi ॥KUMB: 1-96-12॥
This slender-waisted woman wishes to go with you to her husband's side. Once there, you will pay homage to the king and attain the office of crown prince. (KUMB: 1-96-12)
[PV-SVO:01_008_399]
sa pitā tava rājēndrastasya tvaṁ vaśagō bhava । pitr̥paitāmahaṁ rājyamātiṣṭhasva svabhāvataḥ ॥KUMB: 1-96-13॥
That king of kings is your father; obey him. Take your rightful place in the kingdom of your father and forefathers. (KUMB: 1-96-13)
[PV-SVO:01_008_400]
tasminkālē svarājyasthō māmanusmara paurava ॥KUMB: 1-96-14॥
When that time comes and you are established in your own kingdom, remember me, descendant of Puru. (KUMB: 1-96-14)
[PV-SVO:01_008_401]
abhivādya munēḥ pādau pauravō vākyamabravīt । tvaṁ pitā mama viprarṣē tvaṁ mātā tvaṁ gatiśca mē ॥KUMB: 1-96-15॥
Having bowed at the sage’s feet, Paurava said, “O Brahmin seer, you are my father, you are my mother, and you are my refuge.” (KUMB: 1-96-15)
[PV-SVO:01_008_402]
na cānyaṁ pitaraṁ manyē tvāmr̥tē tu mahātapaḥ । tava śuśrūṣaṇaṁ puṇyamiha lōkē paratra ca ॥KUMB: 1-96-16॥
Apart from you, great ascetic, I acknowledge no other father. Serving you is meritorious both in this world and the next. (KUMB: 1-96-16)
[PV-SVO:01_008_403]
śakuntalā bhartr̥kāmā svayaṁ yātu yathēṣṭataḥ । ahaṁ suśrūṣaṇaparaḥ pādamūlē vasāmi vaḥ ॥KUMB: 1-96-17॥
Let Śakuntalā, who desires a husband, go wherever she wishes of her own accord. Devoted to serving you, I shall remain at your feet. (KUMB: 1-96-17)
[PV-SVO:01_008_404]
krīḍāṁ vyālamr̥gaiḥ sārdhaṁ kariṣyē na purā yathā । tvacchāsanaparō nityaṁ svādhyāyaṁ ca karōmyaham ॥KUMB: 1-96-18॥
I will no longer play with wild beasts as I did before. Ever obedient to your commands, I will devote myself to sacred study. (KUMB: 1-96-18)
[PV-SVO:01_008_405]
ēvamuktvā tu saṁśliṣya pādau kaṇvasya tiṣṭhataḥ । tasya tadvacanaṁ śrutvā prarurōda śakuntalā ॥KUMB: 1-96-19॥
Having said this, he clasped the feet of Kanva, who stood there. Hearing those words of his, Shakuntala burst into tears. (KUMB: 1-96-19)
[PV-SVO:01_008_406]
snēhātpituśca putrasya harṣaśōkasamanvitā । niśāmya rudatīmārtāṁ dauṣyantirvākyamabravīt ॥KUMB: 1-96-20॥
Out of affection for both her father and her son, she was filled with joy and sorrow. Seeing her weeping in distress, Dushyanta’s son said: (KUMB: 1-96-20)
[PV-SVO:01_008_407]
śrutvā bhagavatō vākyaṁ kiṁ rōdiṣi śakuntalē । gantavyaṁ kālya utthāya bhartr̥prītisvavāsti cēt ॥KUMB: 1-96-21॥
Having heard the venerable one’s words, why are you weeping, Shakuntala? If you love your husband, we must rise at dawn and depart. (KUMB: 1-96-21)
[PV-SVO:01_008_408]
ēkastu kurutē pāpaṁ phalaṁ bhuṅktē mahājanaḥ । mayā nivāritō nityaṁ na karōṣi vacō mama ॥KUMB: 1-96-22॥
One person commits the wrong, but many people suffer the consequences. Though I constantly try to restrain you, you do not heed my words. (KUMB: 1-96-22)
[PV-SVO:01_008_409]
niḥsr̥tānkuñjarānnityaṁ bāhubhyāṁ saṁpramathya vai । vanaṁ ca lōḍayannityaṁ siṁhavyāghragaṇairvr̥tam ॥KUMB: 1-96-23॥
repeatedly overpowering with your own arms elephants that had broken loose, and continually ravaging the forest inhabited by prides of lions and tigers... (KUMB: 1-96-23)
[PV-SVO:01_008_410]
ēvaṁvidhāni cānyāni kr̥tvā vai purunandana । ruṣitō bhagavāṁstāta tasmādāvāṁ vivāsitau ॥KUMB: 1-96-24॥
After you had done these and other such things, O descendant of Puru, the venerable sage became angry, dear son, and the two of us were banished because of it. (KUMB: 1-96-24)
[PV-SVO:01_008_411]
nāhaṁ gacchāmi duṣyantaṁ nāsmi putra hitaiṣiṇī । pādamūlē vasiṣyāmi maharṣērbhāvitātmanaḥ ॥KUMB: 1-96-25॥
I will not go to Dushyanta, my son. I have no concern for my own welfare. I shall live at the feet of the great sage whose spirit is perfected. (KUMB: 1-96-25)
[PV-SVO:01_008_412]
ēvamuktvā tu rudatī papāta munipādayōḥ । ēvaṁ vilapatīṁ kaṇvaścānunīya ca hētubhiḥ । punaḥ prōvāca bhagavānānr̥śaṁsyāddhitaṁ vacaḥ ॥KUMB: 1-96-26॥
Having said this, she fell weeping at the sage’s feet. After consoling the lamenting Śakuntalā with reasoned arguments, the venerable Kaṇva, moved by compassion, again spoke these salutary words: (KUMB: 1-96-26)
[PV-SVO:01_008_413]
śakuntalē śr̥ṇuṣvēdaṁ hitaṁ pathyaṁ ca bhāmini । pativratābhāvaguṇānhitvā sādhyaṁ na kiṁcana ॥KUMB: 1-96-27॥
Śakuntala, radiant lady, listen to this beneficial and wholesome counsel: nothing can be accomplished by abandoning the virtues of a devoted wife. (KUMB: 1-96-27)
[PV-SVO:01_008_414]
prativratānāṁ dēvā vai tuṣṭāḥ sarvarapradāḥ । prasādaṁ ca kariṣyanti āpadō mōkṣayanti ca ॥KUMB: 1-96-28॥
The gods are indeed pleased with devoted wives and grant every boon; they will show them favor and deliver them from misfortunes. (KUMB: 1-96-28)
[PV-SVO:01_008_415]
patiprasādātpuṇyaṁ ca prāpnuvanti na cāśubham । tasmādgatvā tu rājānamārādhaya śucismitē ॥KUMB: 1-96-29॥
Through their husbands’ favor they attain merit and no misfortune. Therefore, fair-smiling woman, go and win the king’s favor. (KUMB: 1-96-29)
[PV-SVO:01_008_416]
śakuntalāṁ tathōktvā vai śākuntalamathābravīt । dauhitrō mama pautrastvamililasya mahātmanaḥ ॥KUMB: 1-96-30॥
Having spoken thus to Shakuntala, he then said to Shakuntala’s son, “You are my daughter’s son and the grandson of the noble Ilila.” (KUMB: 1-96-30)
[PV-SVO:01_008_417]
śr̥ṇuṣva vacanaṁ satyaṁ prabravīmi tavānagha । manasā bhartr̥kāmā vai vāgbhiruktvā pr̥thagvidham ॥KUMB: 1-96-31॥
Listen to the truth I tell you, blameless one. Though she longs in her heart for her husband, after speaking in various ways… (KUMB: 1-96-31)
[PV-SVO:01_008_418]
gantuṁ nēcchati kalyāṇī tasmāttāta vahasva vai । śaktastvaṁ pratigantuṁ ca munibhiḥ saha paurava ॥KUMB: 1-96-32॥
The noble woman does not wish to leave. Therefore, dear one, take her with you. You can return with the sages, O Paurava. (KUMB: 1-96-32)
[PV-SVO:01_008_419]
dharmābhipūjitaṁ putraṁ kāśyapēna niśāmya tu । kāśyapātprāpya cānujñāṁ mumudē ca śakuntalā ॥KUMB: 1-96-36॥
Seeing her son duly honored by Kashyapa and receiving Kashyapa’s permission, Shakuntala rejoiced. (KUMB: 1-96-36)
[PV-SVO:01_008_420]
kaṇvasya vacanaṁ śrutvā pratigacchēti cāsakr̥t । tathētyuktvā tu kaṇvaṁ ca mātaraṁ pauravō’bravīt । kiṁ cirāyasi mātastvaṁ gamiṣyāmō nr̥pālayam ॥KUMB: 1-96-37॥
Hearing Kanva repeatedly say, “Return,” the Paurava replied, “So be it,” and said to his mother, “Why do you delay, Mother? We shall go to the king’s palace.” (KUMB: 1-96-37)
[PV-SVO:01_008_421]
ēvamuktvā tu tāṁ dēvīṁ duṣyantasya mahātmanaḥ । abhivādya munēḥ pādau gantumaicchatsa pauravaḥ ॥KUMB: 1-96-38॥
Having thus addressed the queen of the magnanimous Dushyanta, the Paurava bowed at the sage’s feet and wished to depart. (KUMB: 1-96-38)
[PV-SVO:01_008_422]
śakuntalā ca pitaramabhivādya kr̥tāñjaliḥ । pradakṣiṇīkr̥tya tadā pitaraṁ vākyamabravīt ॥KUMB: 1-96-39॥
Shakuntala bowed to her father with joined palms, then walked respectfully around him and said: (KUMB: 1-96-39)
[PV-SVO:01_008_423]
ajñānānmē pitā cēti duruktaṁ vāpi cānr̥tam । akāryaṁ vāpyaniṣṭaṁ vā kṣantumarhati tadbhavān ॥KUMB: 1-96-40॥
If, through ignorance or because I regarded you as my father, I have said anything offensive or untrue, or done anything improper or displeasing, you should forgive me for it. (KUMB: 1-96-40)
[PV-SVO:01_008_424]
ēvamuktō nataśirā munirnōvāca kiṁcana । manuṣyabhāvātkaṇvō’pi muniraśrūṇyavartayat ॥KUMB: 1-96-41॥
Thus addressed, the sage bowed his head and said nothing. Even the sage Kanva, moved by human feeling, shed tears. (KUMB: 1-96-41)
[PV-SVO:01_008_425]
abbhakṣānvāyubhakṣāṁśca śīrṇaparṇāśanānmunīn । phalamūlāśinō dāntānkr̥śāndhamanisaṁtatān ॥KUMB: 1-96-42॥
the self-controlled sages who subsisted on water, air, withered leaves, fruits, and roots, emaciated and covered with prominent veins… (KUMB: 1-96-42)
[PV-SVO:01_008_426]
vratinō jaṭilānmuṇḍānvalkalājinasaṁvr̥tān । samāhūya muniḥ kaṇvaḥ kāruṇyādidamabravīt ॥KUMB: 1-96-43॥
Out of compassion, the sage Kaṇva summoned the ascetics—those observing vows, those with matted hair, those with shaven heads, and those clad in bark and deerskins—and spoke these words: (KUMB: 1-96-43)
[PV-SVO:01_008_427]
mayā tu lālitā nityaṁ mama putrī yaśasvinī । vanē jātā vivr̥ddhā ca na ca jānāti kiṁcana ॥KUMB: 1-96-44॥
My renowned daughter, born and raised in the forest, has always been cherished by me and knows nothing of the world. (KUMB: 1-96-44)
[PV-SVO:01_008_428]
āśramāttu pathā sarvairnīyatāṁ kṣatriyālayam । dvitīyayōjanē viprāḥ pratiṣṭhānaṁ pratiṣṭhitam ॥KUMB: 1-96-45॥
Let all of you escort her from the hermitage by road to the Kshatriya’s residence. Brahmins, Pratishthana lies two yojanas away. (KUMB: 1-96-45)
[PV-SVO:01_008_429]
pratiṣṭhānē purē rājā śākuntalapitāmahaḥ । adhyuvāsa ciraṁ kālamurvaśyā sahitaḥ purā ॥KUMB: 1-96-46॥
Long ago, the king who was Shakuntala’s forefather lived for many years in the city of Pratishthana together with Urvashi. (KUMB: 1-96-46)
[PV-SVO:01_008_430]
anūpajāṅgalayutaṁ dhanadhānyasamākulam । pratiṣṭhitaṁ puravaraṁ gaṅgāyāmunasaṅgamē ॥KUMB: 1-96-47॥
a splendid city established at the confluence of the Ganges and Yamuna, encompassing both wetlands and dry country and abounding in wealth and grain. (KUMB: 1-96-47)
[PV-SVO:01_008_431]
tatra saṅgamamāsādya snātvā hutahutāśanāḥ । śākamūlaphalāhārā nivartadhvaṁ tapōdhanāḥ । anyathā tu bhavēdviprā adhvanō gamanē śramaḥ ॥KUMB: 1-96-48॥
Once you have reached the confluence there, bathed, and made offerings in the fire, turn back, O ascetics who live on greens, roots, and fruits. Otherwise, Brahmins, the journey would weary you. (KUMB: 1-96-48)
[PV-SVO:01_008_432]
śakuntalāṁ samādāya munayō dharmavatsalāḥ । tē vanāni nadīḥ śailāngiriprasravaṇāni ca ॥KUMB: 1-96-51॥
Taking Śakuntalā with them, those sages devoted to righteousness, through forests, rivers, mountains, and mountain springs... (KUMB: 1-96-51)
[PV-SVO:01_008_433]
kandarāṇi nitambāṁśca rāṣṭrāṇi nagarāṇi ca । āśramāṇi ca puṇyāni gatvā caiva gataśramāḥ ॥KUMB: 1-96-52॥
caves and mountain slopes, kingdoms and cities, and sacred hermitages; having traveled on, refreshed from their weariness… (KUMB: 1-96-52)
[PV-SVO:01_008_434]
śanairmadhyāhnavēlāyāṁ pratiṣṭhānaṁ samāyayuḥ । tāṁ purīṁ puruhūtēna ailasyārthē vinirmitām ॥KUMB: 1-96-53॥
Around midday, they slowly arrived at Pratishthana, the city built by Puruhuta for Aila. (KUMB: 1-96-53)
[PV-SVO:01_008_435]
parighāṭṭālakairmukhyairupakalpaśatairapi । śataghnīcakrayantraiśca guptāmanyairdurāsadām ॥KUMB: 1-96-54॥
guarded by excellent barriers and watchtowers, by hundreds of defensive contrivances, and by śataghnīs, wheels, machines, and other devices, making it unassailable. (KUMB: 1-96-54)
[PV-SVO:01_008_436]
harmyaprasādasaṁbādhāṁ nānāpaṇyavibhūṣitām । maṇṭapaiḥ sasabhai ramyaiḥ prapābhiśca samāvr̥tām ॥KUMB: 1-96-55॥
crowded with mansions and palaces, adorned with all kinds of merchandise, and filled with delightful pavilions, assembly halls, and public drinking fountains; (KUMB: 1-96-55)
[PV-SVO:01_008_437]
rājamārgēṇa mahatā suvibhaktēna śōbhitām । kailāsaśikharākārairgōpuraiḥ samalaṅkr̥tām ॥KUMB: 1-96-56॥
graced by a great, well-planned royal road and adorned with gate-towers resembling the peaks of Kailasa, (KUMB: 1-96-56)
[PV-SVO:01_008_438]
dvāratōraṇaniryūhairmaṅgalairupaśōbhitām । udyānāmravaṇōpētāṁ mahatīṁ sālamēkhalām ॥KUMB: 1-96-57॥
adorned with auspicious gateways, arches, and turrets, furnished with gardens and mango groves—a great city girdled by ramparts... (KUMB: 1-96-57)
[PV-SVO:01_008_439]
sarvapuṣkariṇībhiśca udyānaiśca samāvr̥tām । varṇāśramaiḥ svadharmasthairnityōtsavasamāhitaiḥ ॥KUMB: 1-96-58॥
surrounded by lotus ponds of every kind and by gardens, and by people of every class and stage of life, steadfast in their own duties and devoted to continual festivities... (KUMB: 1-96-58)
[PV-SVO:01_008_440]
dhanadhānyasamr̥ddhaiśca saṁtuṣṭai ratnapūjitaiḥ । kr̥tayajñaiśca vidvadbhiragnihōtraparaiḥ sadā ॥KUMB: 1-96-59॥
with learned men who were rich in wealth and grain, contented, honored with jewels, had performed sacrifices, and were always devoted to the Agnihotra... (KUMB: 1-96-59)
[PV-SVO:01_008_441]
varjitā kāryakaraṇairdānaśīlairdayāparaiḥ । adharmabhīrubhiḥ sarvaiḥ svargalōkajigīṣubhiḥ ॥KUMB: 1-96-60॥
by all who refrained from wrongdoing, were charitable and devoted to compassion, feared unrighteousness, and sought to win the world of heaven— (KUMB: 1-96-60)
[PV-SVO:01_008_442]
ēvaṁvidhajanōpētamindralōkamivāparam । tasminnagaramadhyē tu rājavēśma pratiṣṭhitam ॥KUMB: 1-96-61॥
In the midst of that city stood the royal palace, filled with people of this kind and resembling another realm of Indra. (KUMB: 1-96-61)
[PV-SVO:01_008_443]
indrasadmapratīkāśaṁ saṁpūrṇaṁ vittasaṁcayaiḥ । tasya madhyē sabhā divyā nānāratnavibhūṣitā ॥KUMB: 1-96-62॥
resembling Indra’s abode and filled with stores of wealth. In its midst was a divine assembly hall adorned with many kinds of jewels. (KUMB: 1-96-62)
[PV-SVO:01_008_444]
tasyāṁ sabhāyāṁ rājarṣiḥ sarvālaṅkārabhūṣitaḥ । brāhmaṇaiḥ kṣatriyaiścāpi mantribhiścāpi saṁvr̥taḥ ॥KUMB: 1-96-63॥
In that hall, the royal sage, adorned with every ornament and surrounded by Brahmins, Kshatriyas, and ministers... (KUMB: 1-96-63)
[PV-SVO:01_008_445]
saṁstūyamānō rājēndraḥ sūtamāgadhabandibhiḥ । kāryārthiṣu tadā’bhyētya kr̥tvā kāryaṁ gatēṣu saḥ ॥KUMB: 1-96-64॥
Praised by Sutas, Magadhas, and bards, the lord of kings, once the petitioners had come, had their business attended to, and departed, he… (KUMB: 1-96-64)
[PV-SVO:01_008_446]
sukhāsīnō’bhavadrājā tasminkālē maharṣayaḥ । śakuntānāṁ svanaṁ śrutvā nimittajñāstvalakṣayan ॥KUMB: 1-96-65॥
The king was seated at ease. At that time, the great seers, skilled in omens, heard the cries of birds and discerned the signs. (KUMB: 1-96-65)
[PV-SVO:01_008_447]
śakuntalē nimittāni śōbhanāni bhavanti naḥ । kāryasiddhiṁ vadantyētē dhruvaṁ rājñī bhaviṣyasi । asmiṁstu divasē putrō yuvarājō bhaviṣyati ॥KUMB: 1-96-66॥
Shakuntala, the omens are favorable for us. They foretell the success of our undertaking. You will surely become queen, and on this very day your son will become crown prince. (KUMB: 1-96-66)
[PV-SVO:01_008_448]
vardhamānapuradvāraṁ tūryaghōṣanināditam । śakuntalāṁ puraskr̥tya viviśustē maharṣayaḥ ॥KUMB: 1-96-67॥
With Śakuntalā at their head, the great seers entered the gate of Vardhamānapura, which resounded with the blare of musical instruments. (KUMB: 1-96-67)
[PV-SVO:01_008_449]
praviśantaṁ nr̥pasutaṁ praśaśaṁsuśca vīkṣakāḥ । vardhamānapuradvāraṁ praviśannēva pauravaḥ ॥KUMB: 1-96-68॥
The onlookers praised the prince as he entered. As the Paurava entered the gate of Vardhamana… (KUMB: 1-96-68)
[PV-SVO:01_008_450]
indralōkasthamātmānaṁ mēnē harṣasamanvitaḥ ॥KUMB: 1-96-69॥
Filled with joy, he thought himself to be in Indra’s realm. (KUMB: 1-96-69)
[PV-SVO:01_008_451]
tatō vai nāgarāḥ sarvē samāhūya parasparam । draṣṭukāmā nr̥pasutaṁ samapadyanta bhārata ॥KUMB: 1-96-70॥
Then all the townspeople summoned one another and gathered, eager to see the king’s son, O Bharata. (KUMB: 1-96-70)
[PV-SVO:01_008_452]
dēvatēva janasyāgrē bhrājatē śrīrivāgatā । jayantēnēva paulōmī indralōkādihāgatā ॥KUMB: 1-96-71॥
Before the people she shines like a goddess, like Śrī herself come among them—like Paulomī come here from Indra’s world with Jayanta. (KUMB: 1-96-71)
[PV-SVO:01_008_453]
iti bruvantastē sarvē maharṣīnidamabruvan । abhivādayantaḥ sahitā maharṣīndēvavarcasaḥ ॥KUMB: 1-96-72॥
Speaking thus, they all joined in respectfully greeting the great sages of divine radiance and addressed them as follows: (KUMB: 1-96-72)
[PV-SVO:01_008_454]
adya naḥ saphalaṁ janma kr̥tārthāśca tatō vayam । ēvaṁ yē sma prapaśyāmō maharṣīnsūryavarcasaḥ ॥KUMB: 1-96-73॥
Today our birth has borne fruit, and we have thereby fulfilled our purpose, since we behold such great seers, radiant as the sun. (KUMB: 1-96-73)
[PV-SVO:01_008_455]
ityuktvā sahitāḥ kēcidanvagacchanta pauravam । haimavatyāḥ sutamiva kumāraṁ puṣkarēkṣaṇam ॥KUMB: 1-96-74॥
Having said this, some of them followed the Paurava together, as though he were the lotus-eyed Kumara, son of Himavati. (KUMB: 1-96-74)
[PV-SVO:01_008_456]
yē kēcidabruvanmūḍhāḥ śākuntaladidr̥kṣavaḥ । kr̥ṣṇājinēna saṁchannānanicchantō hyavēkṣitum ॥KUMB: 1-96-75॥
Some fools, eager to see Shakuntala’s son but unwilling to look at those clad in black antelope skins, said: (KUMB: 1-96-75)
[PV-SVO:01_008_457]
piśācā iva dr̥śyantē nāgarāṇāṁ virūpiṇaḥ । vinā sandhyāṁ piśācāstē praviśanti purōttamam ॥KUMB: 1-96-76॥
To the townspeople they look like hideous demons; those demons are entering the finest city at a time other than twilight. (KUMB: 1-96-76)
[PV-SVO:01_008_458]
kṣutpipāsārditāndīnānvalkalājinavāsasaḥ । tvagasthibhūtānnirmāṁsāndhamanīsantatānapi ॥KUMB: 1-96-77॥
those afflicted by hunger and thirst, wretched, clad in bark and deerskins, reduced to skin and bone, fleshless, and covered with veins... (KUMB: 1-96-77)
[PV-SVO:01_008_459]
piṅgalākṣānpiṅgajaṭāndīrghadantānnirūdarān । viśīrṣakānūrdhvahastāndr̥ṣṭvā hāsyanti nāgarāḥ ॥KUMB: 1-96-78॥
The townspeople will laugh when they see them—tawny-eyed, with tawny matted hair, long teeth, sunken bellies, no heads, and arms raised aloft. (KUMB: 1-96-78)
[PV-SVO:01_008_460]
ēvamuktavatāṁ tēṣāṁ giraṁ śrutvā maharṣayaḥ । anyōnyaṁ tē samāhūya idaṁ vacanamabruvan ॥KUMB: 1-96-79॥
Hearing the words of those who had spoken thus, the great seers assembled together and said: (KUMB: 1-96-79)
[PV-SVO:01_008_461]
uktaṁ bhagavatā vākyaṁ na kr̥taṁ satyavādinā । purapravēśanaṁ nātra kartavyamiti śāsanam ॥KUMB: 1-96-80॥
The venerable truth-speaker’s words have not been obeyed. His command was: “We must not enter the city here.” (KUMB: 1-96-80)
[PV-SVO:01_008_462]
kiṁ kāraṇaṁ pravēkṣyāmō nagaraṁ durjanairvr̥tam । tyaktasaṅgasya ca munērnagarē kiṁ prayōjanam ॥KUMB: 1-96-81॥
Why should we enter a city filled with wicked people? And what use does a sage who has renounced attachment have for a city? (KUMB: 1-96-81)
[PV-SVO:01_008_463]
gamiṣyāmō vanaṁ tasmādgaṅgāyāmunasaṅgamam । ēvamuktvā munigaṇāḥ pratijagmuryathāgatam ॥KUMB: 1-96-82॥
“Therefore, we shall go to the forest at the confluence of the Ganges and Yamuna.” Having said this, the company of sages returned the way they had come. (KUMB: 1-96-82)
[PV-SVO:01_008_464]
gatānmunigaṇāndr̥ṣṭvā putraṁ saṁgr̥hya pāṇinā । mātāpitr̥bhyāṁ rahitā yathā śōcanti dārakāḥ ॥KUMB: 1-97-1॥
Seeing that the bands of sages had departed and taking her son by the hand, as children deprived of their parents grieve... (KUMB: 1-97-1)
[PV-SVO:01_008_465]
tathā śōkaparītāṅgī dhr̥timālambya duḥkhitā । gatēṣu tēṣu viprēṣu rājamārgēṇa bhāminī ॥KUMB: 1-97-2॥
So too, after those Brahmins had departed, the distressed, radiant woman, her body overcome by grief, mustering her courage, along the royal road… (KUMB: 1-97-2)
[PV-SVO:01_008_466]
putrēṇaiva sahāyēna sā jagāma śanaiḥ śanaiḥ । adr̥ṣṭapūrvānpaśyanvai rājamārgēṇa pauravaḥ ॥KUMB: 1-97-3॥
With only her son as her companion, she went very slowly. The Paurava, seeing along the royal road sights he had never seen before... (KUMB: 1-97-3)
[PV-SVO:01_008_467]
harmyaprasādacaityāṁśca sabhā divyā vicitritāḥ । kautūhalasamāviṣṭō dr̥ṣṭvā vismayamāgataḥ ॥KUMB: 1-97-4॥
Seeing mansions, palaces, shrines, and splendid, elaborately decorated assembly halls, he was filled with curiosity and amazement. (KUMB: 1-97-4)
[PV-SVO:01_008_468]
sarvē bruvanti tāṁ dr̥ṣṭvā padmahīnāmiva śriyam । gatyā ca saṁhīsadr̥śīṁ kōkilēna svarē samām ॥KUMB: 1-97-5॥
Everyone who sees her says that she is like Śrī without her lotus, like a lioness in gait, and equal to a cuckoo in voice... (KUMB: 1-97-5)
[PV-SVO:01_008_469]
mukhēna candrasadr̥śīṁ śriyā padmālayāsamām । smitēna kundasadr̥śīṁ padmagarbhasamatvacam ॥KUMB: 1-97-6॥
her face like the moon, her beauty equal to Padmālaya’s, her smile like jasmine, and her complexion like the heart of a lotus… (KUMB: 1-97-6)
[PV-SVO:01_008_470]
padmapatraviśālākṣīṁ taptajāmbūnadaprabhām । karāntamitamadhyaiṣā sukēśī saṁhatastanī ॥KUMB: 1-97-7॥
with large eyes like lotus petals and the radiance of molten gold; her waist measures a handspan, and she has beautiful hair and close-set breasts. (KUMB: 1-97-7)
[PV-SVO:01_008_471]
jaghanaṁ suviśālaṁ vai ūrū karikarōpamau । raktatuṅgatalau pādau dharaṇyāṁ supratiṣṭhitau ॥KUMB: 1-97-8॥
with very broad hips, thighs like an elephant’s trunks, and feet with red, arched soles planted firmly on the ground. (KUMB: 1-97-8)
[PV-SVO:01_008_472]
ēvaṁ rūpasamāyuktā svargalōkādivāgatā । iti sma sarvē’manyanta duṣyantanagarē janāḥ ॥KUMB: 1-97-9॥
All the people in Duṣyanta’s city thought, “Endowed with such beauty, she seems to have come from heaven itself.” (KUMB: 1-97-9)
[PV-SVO:01_008_473]
punaḥ punaravōcaṁstē śākuntalaguṇānapi । siṁhēkṣaṇaḥ siṁhadaṁṣṭraḥ siṁhaskandhō mahābhujaḥ ॥KUMB: 1-97-10॥
Again and again they spoke of the qualities of Shakuntala’s son as well: lion-eyed, lion-toothed, lion-shouldered, and mighty-armed... (KUMB: 1-97-10)
[PV-SVO:01_008_474]
siṁhōraskaḥ siṁhabalaḥ siṁhavikrāntagāmyayam । pr̥thvaṁsaḥ pr̥thuvakṣāśca chatrākāraśirā mahān ॥KUMB: 1-97-11॥
He is large, lion-chested, endowed with a lion’s strength, and walks with a lion’s stride. He is broad-shouldered and broad-chested, with a head shaped like a parasol. (KUMB: 1-97-11)
[PV-SVO:01_008_475]
pāṇipādatalē raktō raktāsyō dundubhisvanaḥ । rājalakṣaṇayuktaśca rājaśrīścāsya lakṣyatē ॥KUMB: 1-97-12॥
His palms and soles are red, his mouth is red, and his voice resounds like a kettledrum. He bears the marks of royalty, and royal majesty is evident in him. (KUMB: 1-97-12)
[PV-SVO:01_008_476]
ākārēṇa ca rūpēṇa śarīrēṇāpi tējasā । duṣyantēna samō hyēṣa kasya putrō bhaviṣyati ॥KUMB: 1-97-13॥
In bearing, appearance, physique, and splendor, he is just like Dushyanta. Whose son could he be? (KUMB: 1-97-13)
[PV-SVO:01_008_477]
ēvaṁ bruvantastē sarvē praśaśaṁsuḥ sahasraśaḥ । yuktivādānavōcanta sarvāḥ prāṇabhr̥taḥ striyaḥ ॥KUMB: 1-97-14॥
Speaking thus, all of them praised him in their thousands, and all the women voiced reasoned arguments. (KUMB: 1-97-14)
[PV-SVO:01_008_478]
bāndhavā iva sasnēhā anujagmuḥ śakuntalām । paurāṇāṁ tadvacaḥ śrutvā tūṣṇīṁbhūtā śakuntalā ॥KUMB: 1-97-15॥
With the affection of relatives, they followed Shakuntala. Hearing those words of the townspeople, Shakuntala fell silent. (KUMB: 1-97-15)
[PV-SVO:01_008_479]
vēśmadvāraṁ samāsādya vihvalā sā nr̥pātmajā । cintayāmāsa sahasā kāryagauravakāraṇāt ॥KUMB: 1-97-16॥
Reaching the entrance to the palace, the distraught king’s daughter suddenly began to reflect, troubled by the gravity of her purpose. (KUMB: 1-97-16)
[PV-SVO:01_008_480]
lajjayā ca parītāṅgī rājanrājasamakṣataḥ । aghr̥ṇā kiṁ nu vakṣyāmi duṣyantaṁ mama kāraṇāt ॥KUMB: 1-97-17॥
Her whole body overcome with shame, O king, there in the king’s presence: “What can I, shameless woman that I am, say to Dushyanta on my own behalf?” (KUMB: 1-97-17)
[PV-SVO:01_008_481]
ēvamuktvā tu kr̥paṇā cintayantī śakuntalā। abhisr̥tya ca rājānaṁ vēditā sā pravēśitā ॥KUMB: 1-97-18॥
Having spoken thus, the distressed Shakuntala, deep in thought, approached the king; she was announced and admitted… (KUMB: 1-97-18)
[PV-SVO:01_008_482]
saha tēna kumārēṇa taruṇādityavarcasā । siṁhāsanasthaṁ rājānaṁ mahēndrasadr̥śadyutim ॥KUMB: 1-97-19॥
Together with that boy, radiant as the young sun, before the king seated on his throne, whose splendor equaled Mahendra’s… (KUMB: 1-97-19)
[PV-SVO:01_008_483]
nivēdayitvā tē sarvē āśramaṁ punarāgatāḥ। pūjayitvā yathānyāyamabravīcca śakuntala ॥NILA: 01.074.016॥
They all presented her to the king and returned to the hermitage. After duly honoring him, Shakuntala said… (NILA: 01.074.016)
[PV-SVO:01_008_484]
śakuntalā nataśirāḥ paraṁ harṣamavāpya ca। pūjayitvā yathānyāyamabravīttaṁ śakuntalā ॥KUMB: 1-97-20॥
With her head bowed and filled with great joy, Shakuntala duly honored him and said to him: (KUMB: 1-97-20)
[PV-SVO:01_008_485]
abhivādaya rājānaṁ pitaraṁ tē dr̥ḍhavratam । ēvamuktvā sutaṁ tatra lajjānatamukhī sthitā ॥KUMB: 1-97-21॥
“Greet the king, your father, who is firm in his vows.” Having thus addressed her son, she stood there with her face lowered in embarrassment. (KUMB: 1-97-21)
[PV-SVO:01_008_486]
stambhamāliṅgya rājānaṁ prasīdasvētyuvāca sā । śākuntalōpi rājānamabhivādya kr̥tāñjaliḥ ॥KUMB: 1-97-22॥
Clinging to a pillar, she said to the king, “Be gracious.” Shakuntala’s son too, with palms joined, saluted the king… (KUMB: 1-97-22)
[PV-SVO:01_008_487]
harṣēṇōtphullanayanō rājānaṁ cānvavaikṣata । duṣyantō dharmabuddhyā tu cintayannēva sōbravīt ॥KUMB: 1-97-23॥
His eyes wide with joy, he looked at the king. But Dushyanta, reflecting on his duty, said: (KUMB: 1-97-23)
[PV-SVO:01_008_488]
kimāgamanakāryaṁ tē brūhi tvaṁ varavarṇini । kariṣyāmi na saṁdēhaḥ saputrāyā viśēṣataḥ ॥KUMB: 1-97-24॥
“Tell me, fair lady, what has brought you here. I will surely do it—especially for you, accompanied by your son.” (KUMB: 1-97-24)
[PV-SVO:01_008_489]
prasīdasva mahārāja vakṣyāmi puruṣōttama । ēṣa putrō hi tē rājanmayyutpannaḥ paraṁtapa ॥KUMB: 1-97-25॥
Be gracious, great king, and I shall tell you, best of men. For this is your son, O king, born of me, scorcher of foes. (KUMB: 1-97-25)
[PV-SVO:01_008_490]
tasyōpabhōgasaktasya strīṣu cānyāsu bhārata । śakuntalā saputrā ca manasyantaradhīyata ॥KUMB: 1-97-28॥
As he was absorbed in pleasure and in other women, O Bharata, Shakuntala and her son faded from his mind. (KUMB: 1-97-28)
[PV-SVO:01_008_491]
sa dhārayanmanasyēnāṁ saputrāṁ sasmitāṁ tadā । tadōpagr̥hya manasā ciraṁ sukhamavāpa saḥ ॥KUMB: 1-97-29॥
Then he held her in his thoughts, smiling and accompanied by her son; embracing her in his mind, he enjoyed happiness for a long time. (KUMB: 1-97-29)
[PV-SVO:01_008_492]
maithunaṁ ca vr̥thā nāhaṁ gacchēyamiti mē matiḥ । nābhijānāmi kalyāṇi tvayā saha samāgamam ॥KUMB: 1-97-31॥
I would not engage in sexual union fruitlessly—such is my conviction. Yet I do not recall, fair lady, having united with you. (KUMB: 1-97-31)
[PV-SVO:01_008_493]
dharma ēva hi sādhūnāṁ sarvēṣāṁ hitakāraṇam । nityaṁ mithyāvihīnānāṁ na ca duḥkhāvahō bhavēt ॥KUMB: 1-98-9॥
Dharma is indeed the source of welfare for all good people, and it should not bring sorrow to those who are always free from falsehood. (KUMB: 1-98-9)
[PV-SVO:01_008_494]
putrēṇa lōkāñjayanti pautrēṇānantyamaśnutē । atha pautrasya putrēṇa mōdantē prapitāmahāḥ ॥KUMB: 1-98-21॥
Through a son one conquers the worlds; through a grandson one attains eternity; and in the son of a grandson, the great-grandfathers rejoice. (KUMB: 1-98-21)
[PV-SVO:01_008_495]
pōṣaṇārthaṁ śarīrasya pāthēyaṁ svargatasya vai। ātmā’’tmanaiva janitaḥ putra ityucyatē budhaiḥ ॥KUMB: 1-98-30॥
For sustaining the body and as provisions for one who has gone to heaven, the wise call the self begotten by oneself a son. (KUMB: 1-98-30)
[PV-SVO:01_008_496]
tasmādbhāryāṁ patiḥ paśyēnmātr̥vatputramātaram । antarātmaiva sarvasya putrō nāmōcyatē sadā ॥KUMB: 1-98-31॥
Therefore a husband should regard his wife, the mother of his son, as he would his own mother. The son is always said to be the innermost self of every man. (KUMB: 1-98-31)
[PV-SVO:01_008_497]
gatī rūpaṁ ca cēṣṭā ca āvartā lakṣaṇāni ca । pitr̥̄ṇāṁ yāni dr̥śyantē putrāṇāṁ santi tāni ca ॥KUMB: 1-98-32॥
The gait, appearance, gestures, bodily whorls, and marks seen in fathers are also found in their sons. (KUMB: 1-98-32)
[PV-SVO:01_008_498]
tēṣāṁ śīlaguṇācārāstatsaṁparkācchubhāśubhāt। bhāryāyāṁ janitaṁ putramādarśē svamivānanam ॥KUMB: 1-98-33॥
Their character, qualities, and conduct arise from good or bad association; a son begotten in his wife, like his own face in a mirror... (KUMB: 1-98-33)
[PV-SVO:01_008_499]
janitā mōdatē prēkṣya svargaṁ prāpyēva puṇyakr̥t । pativratārūpadharāḥ parabījasya saṁgrahāt ॥KUMB: 1-98-34॥
On seeing him, his begetter rejoices like a man of merit who has attained heaven. Women who assume the guise of devoted wives, by receiving another man’s seed… (KUMB: 1-98-34)
[PV-SVO:01_008_500]
kulaṁ vināśya bhartr̥̄ṇāṁ narakaṁ yānti dāruṇam । parēṇa janitāḥ putrāḥ svabhāryāyāṁ yathēṣṭataḥ ॥KUMB: 1-98-35॥
Having destroyed their husbands’ lineage, they go to a terrible hell. Sons begotten at will by another man upon one’s own wife… (KUMB: 1-98-35)
[PV-SVO:01_008_501]
mama putrā iti matāstē putrā api śatravaḥ । dviṣanti pratikurvanti na tē vacanaṁkāriṇaḥ ॥KUMB: 1-98-36॥
Though regarded as “my sons,” those sons are enemies: they hate him and oppose him; they do not obey his commands. (KUMB: 1-98-36)
[PV-SVO:01_008_502]
dvēṣṭi tāṁśca pitā cāpi svabījē na tathā nr̥pa । na dvēṣṭi pitaraṁ putrō janitāramathāpi vā ॥KUMB: 1-98-37॥
A father too hates them, O king, but not his own offspring in the same way. A son does not hate his father—or his begetter, for that matter. (KUMB: 1-98-37)
[PV-SVO:01_008_503]
na dvēṣṭi janitā putraṁ tasmādātmā sutō bhavēt। dahyamānā manōduḥkhairvyādhibhistumulairjanaḥ ॥KUMB: 1-98-38॥
A father does not hate his son; therefore a son should be regarded as one’s own self. People, tormented by mental anguish and severe illnesses… (KUMB: 1-98-38)
[PV-SVO:01_008_504]
hlādantē svēṣu dārēṣu gharmārtāḥ salilēṣviva । vipravāsakr̥śā dīnā narā malinavāsasaḥ ॥KUMB: 1-98-39॥
They find delight in their own wives, as those oppressed by heat do in water. Men emaciated by living away from home, wretched and clad in filthy garments... (KUMB: 1-98-39)
[PV-SVO:01_008_505]
tē’pi svadārāṁstuṣyanti daridrā dhanalābhavat। apriyōktōpi dārāṇāṁ na brūyādapriyaṁ budhaḥ ॥KUMB: 1-98-40॥
They too delight in their own wives as poor men delight in gaining wealth. Even when spoken to harshly by his wife, a wise man should not speak harshly in return. (KUMB: 1-98-40)
[PV-SVO:01_008_506]
ratiṁ prītiṁ ca dharmaṁ ca tadāyattamavēkṣya ca । ātmanō’rdhamiti śrautaṁ sā rakṣati dhanaṁ prajāḥ ॥KUMB: 1-98-41॥
In view of the fact that sexual pleasure, affection, and dharma depend upon her, and that scripture calls her half of oneself, she safeguards wealth and offspring. (KUMB: 1-98-41)
[PV-SVO:01_008_507]
śarīraṁ lōkayātrāṁ vai dharmaṁ svargamr̥ṣīnpitr̥̄n। ātmanō janmanaḥ kṣētraṁ puṇyā rāmāḥ sanātanāḥ ॥KUMB: 1-98-42॥
the body, the continuance of the world, dharma, heaven, the seers and the ancestors, and the field of one’s own birth. Women are sacred and eternal. (KUMB: 1-98-42)
[PV-SVO:01_008_508]
r̥ṣīṇāmapi kā śaktiḥ sraṣṭuṁ rāmāmr̥tē prajā-। dēvānāmapi kā śaktiḥ kartuṁ saṁbhavamātmanaḥ ॥KUMB: 1-98-43॥
What power do even the sages have to create offspring without women? What power do even the gods have to bring about their own birth? (KUMB: 1-98-43)
[PV-SVO:01_008_509]
paṇḍitasyāpi lōkēṣu strīṣu sr̥ṣṭiḥ pratiṣṭhitā । r̥ṣibhyō hyr̥ṣayaḥ kēciccaṇḍālīṣvapi jajñirē ॥KUMB: 1-98-44॥
Even a learned man’s progeny in this world depends upon women; for some sages were born to sages by Chandala women. (KUMB: 1-98-44)
[PV-SVO:01_008_510]
aṇḍāni bibhrati svāni na tyajanti pipīlikāḥ । kiṁ punastvaṁ na manyēthāḥ sarvathā putramīdr̥śam ॥KUMB: 1-98-47॥
Ants carry their own eggs and do not abandon them. How much more, then, ought you to care in every way for such a son? (KUMB: 1-98-47)
[PV-SVO:01_008_511]
na bharēthāḥ kathaṁ nu tvaṁ mayi jātaṁ svamātmajam । mamāṇḍānīti vardhtē kōkilāṇḍāni vāyasāḥ ॥KUMB: 1-98-48॥
How, then, could you fail to support your own son, born of me? Crows raise cuckoo eggs, thinking, “These are my eggs.” (KUMB: 1-98-48)
[PV-SVO:01_008_512]
kiṁ punastvaṁ na manyēthāḥ sarvajñaḥ putramīdr̥śam । malayāccandanaṁ jātamatiśītaṁ vadanti vai ॥KUMB: 1-98-49॥
Why then should you, who know everything, not acknowledge such a son? They say that sandalwood grown on Mount Malaya is exceedingly cool. (KUMB: 1-98-49)
[PV-SVO:01_008_513]
śiśōrāliṅganaṁ tasmāccandanādadhikaṁ bhavēt। na vāsasāṁ na rāmāṇāṁ nāpāṁ sparśastathāvidhaḥ ॥KUMB: 1-98-50॥
A child’s embrace is more refreshing than that sandalwood; neither the touch of garments, nor of women, nor of water is like it. (KUMB: 1-98-50)
[PV-SVO:01_008_514]
adyāyaṁ manniyōgāttu tavāhvānaṁ pratīkṣatē । kumārō rājaśārdūla tava śōkapraṇāśanaḥ ॥KUMB: 1-98-54॥
Today, at my command, this boy awaits your summons, O tiger among kings; he will put an end to your grief. (KUMB: 1-98-54)
[PV-SVO:01_008_515]
āhartā vājimēdhasya śatasaṅkhyasya pauravaḥ । rājasūyādikānanyānkratūnamitadakṣiṇān ॥KUMB: 1-98-55॥
A descendant of Puru, he will perform a hundred horse sacrifices and other rites beginning with the Rājasūya, with immeasurable sacrificial gifts. (KUMB: 1-98-55)
[PV-SVO:01_008_516]
ātmā vai putranāmāsi sa jīva śaradaḥ śatam । upajighranti pitarō mantrēṇānēna mūrdhani ॥KUMB: 1-98-59॥
“You are indeed my own self, called ‘son.’ Live for a hundred autumns.” With this mantra, fathers smell their sons’ heads. (KUMB: 1-98-59)
[PV-SVO:01_008_517]
ēkō bhūtvā dvidhā bhūta iti vādaḥ pravartatē । tvadaṅgēbhyaḥ prasūtō’yaṁ puruṣātpuruṣaḥ paraḥ ॥KUMB: 1-98-61॥
Thus runs the saying, “Though one, he became two”: this other man, born from your limbs, is a man sprung from a man. (KUMB: 1-98-61)
[PV-SVO:01_008_518]
sarasīvāmalē’’tmānaṁ dvitīyaṁ paśya tē sutam । sarasīvāmalē sōmaṁ prēkṣātmānaṁ tvamātmani ॥KUMB: 1-98-62॥
See your son as a second self, like your reflection in a clear lake; as you behold the moon in a clear lake, behold yourself in him. (KUMB: 1-98-62)
[PV-SVO:01_008_519]
śrīmānr̥ṣirdharmaparō vaiśvānara ivāparaḥ । brahmayōniḥ kuśō nāma viśvāmitrapitāmahaḥ ॥KUMB: 1-98-67॥
The illustrious sage named Kusha, born of Brahma and wholly devoted to righteousness, was like a second Vaishvanara and was an ancestor of Vishvamitra. (KUMB: 1-98-67)
[PV-SVO:01_008_520]
kuśasya putrō balavānkuśanābhaśca dhārmikaḥ । gādhistasya sutō rājanviśvāmitrastu gādhijaḥ ॥KUMB: 1-98-68॥
Kusha’s son was the mighty and righteous Kushanabha. His son was Gadhi, O king, and Vishvamitra was Gadhi’s son. (KUMB: 1-98-68)
[PV-SVO:01_008_521]
ēvaṁvidhō mama pitā mēnakā jananī varā। sā māṁ himavataḥ pr̥ṣṭhē suṣuvē mēnakā’psarāḥ ॥KUMB: 1-98-69॥
Such was my father, and the noble Menaka was my mother. The apsaras Menaka gave birth to me on a ridge of the Himalaya. (KUMB: 1-98-69)
[PV-SVO:01_008_522]
parityajya ca māṁ yātā parātmajamivāsatī । pakṣiṇaḥ pumyavantastē sahitā dharmatastadā ॥KUMB: 1-98-70॥
That faithless woman abandoned me as though I were another’s child and went away. Then those virtuous birds gathered together, acting in accordance with dharma… (KUMB: 1-98-70)
[PV-SVO:01_008_523]
pakṣaistairabhiguptā ca tasmādasmi śakuntalā । tatō’hamr̥ṣiṇā dr̥ṣṭā kāśyapēna mahātmanā ॥KUMB: 1-98-71॥
Protected by those birds with their wings, I therefore came to be called Shakuntala. Then the great-souled sage Kashyapa saw me. (KUMB: 1-98-71)
[PV-SVO:01_008_524]
jalārthamagnihōtrasya gataṁ dr̥ṣṭvā tu pakṣiṇaḥ । nyāsabhūtāmiva munēḥ pradadurmāṁ dayāvataḥ ॥KUMB: 1-98-72॥
Seeing that he had gone to fetch water for the Agnihotra, the birds handed me over as though I were a child entrusted to the compassionate sage’s care. (KUMB: 1-98-72)
[PV-SVO:01_008_525]
kaṇvastvālōkya māṁ prītō hasantīti havirbhujaḥ । sa mā’raṇimivādāya svamāśramamupāgamat ॥KUMB: 1-98-73॥
Kanva, who lived on sacrificial food, was delighted when he saw me, thinking, “She is smiling.” Taking me up as though I were a fire-kindling stick, he returned to his hermitage. (KUMB: 1-98-73)
[PV-SVO:01_008_526]
sā vai saṁbhāvitā rājannanukrōśānmaharṣiṇā । tēnaiva svasutēvāhaṁ rājanvai varavarṇinī ॥KUMB: 1-98-74॥
O king, out of compassion the great seer cherished me; by him, indeed, I, the fair-complexioned girl, was treated as his own daughter. (KUMB: 1-98-74)
[PV-SVO:01_008_527]
viśvāmitrasutā cāhaṁ vardhitā muninā nr̥pa । yauvanē vartamānāṁ ca dr̥ṣṭavānasi māṁ nr̥pa ॥KUMB: 1-98-75॥
I am Viśvāmitra’s daughter, raised by the sage, O king. You saw me when I had reached youth, O king… (KUMB: 1-98-75)
[PV-SVO:01_008_528]
āśramē parṇaśālāyāṁ kumārīṁ vijanē tadā । dhātrā pracōditāṁ śūnyē pitrā virahitāṁ mithaḥ ॥KUMB: 1-98-76॥
then, a maiden in a leaf hut in the hermitage, in a secluded place with no one there, separated from my father and impelled by fate—in private... (KUMB: 1-98-76)
[PV-SVO:01_008_529]
vāgbhistvaṁ sūnr̥tābhirmāmapatyārthamacūcudaḥ । akārṣīstvāśramē vāsaṁ dharmakāmārthaniścitam ॥KUMB: 1-98-77॥
With sincere words you urged me to bear a child, and you stayed in the hermitage, intent on duty, desire, and gain. (KUMB: 1-98-77)
[PV-SVO:01_008_530]
gāndharvēṇa vivāhēna vidhinā pāṇimagrahīḥ । sā’haṁ kulaṁ ca śīlaṁ ca satyavāditvamātmanaḥ ॥KUMB: 1-98-78॥
You took my hand according to the rite of Gandharva marriage. And so I, mindful of my lineage, character, and my own truthfulness... (KUMB: 1-98-78)
[PV-SVO:01_008_531]
svadharmaṁ ca puraskr̥tya tvāmadya śaraṇaṁ gatā । tasmānnarhasi saṁśrutya tathēti vitathaṁ vacaḥ ॥KUMB: 1-98-79॥
With my own duty also foremost, I have now come to you for refuge. Therefore, having promised, “So be it,” you ought not—with your word false… (KUMB: 1-98-79)
[PV-SVO:01_008_532]
svadharmaṁ pr̥ṣṭhataḥ kr̥tvā parityaktumupasthitām । tvannāthāṁ lōkanāthastvaṁ nārhasi tvamanāgasam ॥KUMB: 1-98-80॥
You, the lord of the world, ought not set aside your own duty and abandon me—innocent, come to you, and looking to you as my protector. (KUMB: 1-98-80)
[PV-SVO:01_008_533]
sarvamēva parōkṣaṁ mē yattvaṁ vadasi tāpasi । sarvā vāmāḥ striyō lōkē sarvāḥ kāmaparāyaṇāḥ ॥KUMB: 1-98-88॥
All that you say, ascetic woman, is entirely unknown to me. All women in the world are perverse; all are devoted to lust. (KUMB: 1-98-88)
[PV-SVO:01_008_534]
sarvāḥ striyaḥ paravaśāḥ sarvāḥ krōdhasamākulāḥ । asatyōktāḥ striyaḥ sarvā na kaṇvaṁ vaktumarhasi ॥KUMB: 1-98-89॥
All women are subject to others; all are overwhelmed by anger. All women speak falsely. You should not speak of Kanva. (KUMB: 1-98-89)
[PV-SVO:01_008_535]
suṣāva suranārī māṁ viśvāmitrādyathēṣṭataḥ । ahō jānāmi tē janma kutsitaṁ kulaṭē janaiḥ ॥KUMB: 1-98-92॥
A celestial woman bore me by Vishvamitra, as she pleased. Indeed, I know that your birth is despised by people, you wanton woman! (KUMB: 1-98-92)
[PV-SVO:01_008_536]
jātiścāpi nikr̥ṣṭō tē kulīnēti vijalpasē । janayitvā tvamutsr̥ṣṭā kōkilēna parairbhr̥tā ॥KUMB: 1-98-94॥
Your birth too is base, yet you prattle that you are high-born. A cuckoo gave birth to you and cast you away, and you were raised by others. (KUMB: 1-98-94)
[PV-SVO:01_008_537]
ariṣṭairiva durbaddhiḥ kaṇvō vardhayitā pitā । aśraddhēyamidaṁ vākyaṁ yattvaṁ jalpasi tāpasi ॥KUMB: 1-98-95॥
Kanva, foolish as though beset by misfortune, is the father who raised you. What you say, ascetic woman, is unbelievable. (KUMB: 1-98-95)
[PV-SVO:01_008_538]
bruvantī rājasānnidhyē gamyatāṁ yatra cēcchasi । suvarṇamaṇimuktāni vastrāṇyābharaṇāni ca ॥KUMB: 1-98-96॥
speaking in the king’s presence. Go wherever you wish. Gold, gems, pearls, garments, and ornaments… (KUMB: 1-98-96)
[PV-SVO:01_008_539]
yadihēcchasi bhōgārthaṁ tāpasi pratigr̥hyatām । nāhaṁ tvāṁ draṣṭumicchāmi yathēṣṭaṁ gamyatāmitaḥ ॥KUMB: 1-98-97॥
Whatever gold, jewels, pearls, garments, and ornaments you desire here for your enjoyment, ascetic woman, accept them. I do not wish to see you; go from here wherever you please. (KUMB: 1-98-97)
[PV-SVO:01_008_540]
rājansarṣapamātrāṇi paracchidrāṇi paśyasi। ātmanō bilvamātrāṇi paśyannapi na paśyasi ॥BORI: 1-69-1॥
O king, you notice others’ faults even when they are as small as mustard seeds, but though your own are as large as bilva fruits, you fail to see them. (BORI: 1-69-1)
[PV-OTH:01_008_541]
mēnakā tridaśēṣvēva tridaśāścānu mēnakām। mamaivōdricyatē janma duḥṣanta tava janmataḥ ॥BORI: 1-69-2॥
Menaka dwells among the gods, and the gods themselves follow Menaka. Duḥṣanta, my birth is indeed more exalted than yours. (BORI: 1-69-2)
[PV-OTH:01_008_542]
kṣitāvaṭasi rājaṁstvamantarikṣē carāmyaham। āvayōrantaraṁ paśya mērusarṣapayōriva ॥BORI: 1-69-3॥
You roam the earth, O king, while I move through the sky. See the difference between us, like that between Meru and a mustard seed. (BORI: 1-69-3)
[PV-OTH:01_008_543]
mahēndrasya kubērasya yamasya varuṇasya ca। bhavanānyanusaṁyāmi prabhāvaṁ paśya mē nr̥pa ॥BORI: 1-69-4॥
I visit the abodes of Mahendra, Kubera, Yama, and Varuna. Behold my power, O king! (BORI: 1-69-4)
[PV-OTH:01_008_544]
satyaścāpi pravādō’yaṁ yaṁ pravakṣyāmi tē’nagha। nidarśanārthaṁ na dvēṣāttacchrutvā kṣantumarhasi ॥BORI: 1-69-5॥
What I am about to tell you, sinless one, is also a true saying. I offer it by way of illustration, not out of malice; when you have heard it, you should forgive me. (BORI: 1-69-5)
[PV-OTH:01_008_545]
virūpō yāvadādarśē nātmanaḥ paśyatē mukham। manyatē tāvadātmānamanyēbhyō rūpavattaram ॥BORI: 1-69-6॥
As long as an ugly man does not see his own face in a mirror, he considers himself more handsome than others. (BORI: 1-69-6)
[PV-OTH:01_008_546]
yadā tu mukhamādarśē vikr̥taṁ sō’bhivīkṣatē। tadētaraṁ vijānāti ātmānaṁ nētaraṁ janam ॥BORI: 1-69-7॥
But when he looks at his deformed face in a mirror, he realizes that it is himself, not another person. (BORI: 1-69-7)
[PV-OTH:01_008_547]
atīva rūpasampannō na kiñcidavamanyatē। atīva jalpandurvācō bhavatīha vihēṭhakaḥ ॥BORI: 1-69-8॥
A man of surpassing beauty despises nothing; one who talks excessively becomes foul-mouthed and abusive in this world. (BORI: 1-69-8)
[PV-OTH:01_008_548]
mūrkhō hi jalpatāṁ puṁsāṁ śrutvā vācaḥ śubhāśubhāḥ। aśubhaṁ vākyamādattē purīṣamiva sūkaraḥ ॥BORI: 1-69-9॥
For when a fool hears men speaking words both good and bad, he seizes upon the bad, like a pig upon excrement. (BORI: 1-69-9)
[PV-OTH:01_008_549]
prājñastu jalpatāṁ puṁsāṁ śrutvā vācaḥ śubhāśubhāḥ। guṇavadvākyamādattē haṁsaḥ kṣīramivāmbhasaḥ ॥BORI: 1-69-10॥
But when a wise man hears the good and bad words spoken by men, he takes what is worthwhile, just as a swan takes milk from water. (BORI: 1-69-10)
[PV-OTH:01_008_550]
anyānparivadansādhuryathā hi paritapyatē। tathā parivadannanyāṁstuṣṭō bhavati durjanaḥ ॥BORI: 1-69-11॥
Just as a good man is distressed when speaking ill of others, so a wicked man takes pleasure in doing so. (BORI: 1-69-11)
[PV-OTH:01_008_551]
abhivādya yathā vr̥ddhānsantō gacchanti nirvr̥tim। ēvaṁ sajjanamākruśya mūrkhō bhavati nirvr̥taḥ ॥BORI: 1-69-12॥
Just as good people find contentment after respectfully greeting their elders, so a fool finds contentment after reviling a good person. (BORI: 1-69-12)
[PV-OTH:01_008_552]
sukhaṁ jīvantyadōṣajñā mūrkhā dōṣānudarśinaḥ। yatra vācyāḥ paraiḥ santaḥ parānāhustathāvidhān ॥BORI: 1-69-13॥
Fools live happily, unaware of their own faults but ever noticing faults in others; though themselves deserving of others’ censure, they call others the same. (BORI: 1-69-13)
[PV-OTH:01_008_553]
atō hāsyataraṁ lōkē kiñcidanyanna vidyatē। yatra durjana ityāha durjanaḥ sajjanaṁ svayam ॥BORI: 1-69-14॥
Nothing in the world is more ridiculous than when a wicked man himself calls a good man wicked. (BORI: 1-69-14)
[PV-OTH:01_008_554]
satyadharmacyutātpuṁsaḥ kruddhādāśīviṣādiva। anāstikō’pyudvijatē janaḥ kiṁ punarāstikaḥ ॥BORI: 1-69-15॥
Even an unbeliever recoils from a man who has strayed from truth and righteousness and is enraged like a venomous serpent—how much more so a believer? (BORI: 1-69-15)
[PV-OTH:01_008_555]
svayamutpādya vai putraṁ sadr̥śaṁ yō’vamanyatē। tasya dēvāḥ śriyaṁ ghnanti na ca lōkānupāśnutē ॥BORI: 1-69-16॥
The gods destroy the prosperity of a man who, having himself fathered a son like himself, despises him, and he does not attain the heavenly worlds. (BORI: 1-69-16)
[PV-OTH:01_008_556]
kulavaṁśapratiṣṭhāṁ hi pitaraḥ putramabruvan। uttamaṁ sarvadharmāṇāṁ tasmātputraṁ na santyajēt ॥BORI: 1-69-17॥
The ancestors called a son the foundation of the family line and the highest of all duties; therefore, one should not abandon a son. (BORI: 1-69-17)
[PV-OTH:01_008_557]
svapatnīprabhavānpañca labdhānkrītānvivardhitān। kr̥tānanyāsu cōtpannānputrānvai manurabravīt ॥BORI: 1-69-18॥
Manu declared as sons the five born of one’s own wife, as well as those obtained, purchased, reared, designated as sons, or born of other women. (BORI: 1-69-18)
[PV-OTH:01_008_558]
dharmakīrtyāvahā nr̥ṇāṁ manasaḥ prītivardhanāḥ। trāyantē narakājjātāḥ putrā dharmaplavāḥ pitr̥n ॥BORI: 1-69-19॥
Sons bring men righteousness and renown and increase the joy of their hearts; born as rafts of righteousness, they save their fathers from hell. (BORI: 1-69-19)
[PV-OTH:01_008_559]
sa tvaṁ nr̥patiśārdūla na putraṁ tyaktumarhasi। ātmānaṁ satyadharmau ca pālayānō mahīpatē । narēndrasiṁha kapaṭaṁ na vōḍhuṁ tvamihārhasi ॥BORI: 1-69-20॥
Therefore, tiger among kings, you must not abandon your son. O lord of the earth, preserve yourself, truth, and righteousness. Lion among kings, you must not bear falsehood here. (BORI: 1-69-20)
[PV-OTH:01_008_560]
varaṁ kūpaśatādvāpī varaṁ vāpīśatātkratuḥ। varaṁ kratuśatātputraḥ satyaṁ putraśatādvaram ॥BORI: 1-69-21॥
A reservoir is better than a hundred wells; a sacrifice is better than a hundred reservoirs; a son is better than a hundred sacrifices; and truth is better than a hundred sons. (BORI: 1-69-21)
[PV-OTH:01_008_561]
aśvamēdhasahasraṁ ca satyaṁ ca tulayā dhr̥tam। aśvamēdhasahasrāddhi satyamēva viśiṣyatē ॥BORI: 1-69-22॥
If a thousand horse sacrifices and truth are weighed in a balance, truth alone outweighs a thousand horse sacrifices. (BORI: 1-69-22)
[PV-OTH:01_008_562]
sarvavēdādhigamanaṁ sarvatīrthāvagāhanam। satyaṁ ca vadatō rājansamaṁ vā syānna vā samam ॥BORI: 1-69-23॥
O king, studying all the Vedas and bathing at every sacred ford may or may not equal speaking the truth. (BORI: 1-69-23)
[PV-OTH:01_008_563]
nāsti satyātparō dharmō na satyādvidyatē param। na hi tīvrataraṁ kiñcidanr̥tādiha vidyatē ॥BORI: 1-69-24॥
There is no duty higher than truth, nor is there anything greater than truth. For there is nothing here more grievous than falsehood. (BORI: 1-69-24)
[PV-OTH:01_008_564]
rājansatyaṁ paraṁ brahma satyaṁ ca samayaḥ paraḥ। mā tyākṣīḥ samayaṁ rājansatyaṁ saṅgatamastu tē ॥BORI: 1-69-25॥
O king, truth is the supreme Brahman, and an agreement is the highest truth. Do not break the agreement, O king; may your association be true. (BORI: 1-69-25)
[PV-OTH:01_008_565]
anr̥tē cētprasaṅgastē śraddadhāsi na cētsvayam। ātmanō hanta gacchāmi tvādr̥śē nāsti saṅgatam ॥BORI: 1-69-26॥
But if you are attached to falsehood and you yourself do not believe me, then I will leave on my own; there can be no association with someone like you. (BORI: 1-69-26)
[PV-OTH:01_008_566]
r̥tē’pi tvayi duḥṣanta śailarājāvataṁsakām। caturantāmimāmurvīṁ putrō mē pālayiṣyati ॥BORI: 1-69-27॥
Even without you, Duhshanta, my son will rule this entire earth, crowned by the king of mountains and extending to its four limits. (BORI: 1-69-27)
[PV-OTH:01_008_567]
ētāvaduktvā vacanaṁ prātiṣṭhata śakuntalā। athāntarikṣē duḥṣantaṁ vāguvācāśarīriṇī । r̥tvikpurōhitācāryairmantribhiścāvr̥taṁ tadā ॥BORI: 1-69-28॥
Having said this much, Shakuntala departed. Then a bodiless voice in the sky addressed Duhshanta, who was surrounded at that time by officiating priests, his household priest, teachers, and ministers: (BORI: 1-69-28)
[PV-OTH:01_008_568]
bhastrā mātā pituḥ putrō yēna jātaḥ sa ēva saḥ। bharasva putraṁ duḥṣanta māvamaṁsthāḥ śakuntalām ॥BORI: 1-69-29॥
The mother is merely the vessel; the son is the father’s—the son is the very man who begot him. Accept your son, Duḥṣanta, and do not reject Śakuntalā. (BORI: 1-69-29)
[PV-OTH:01_008_569]
rētōdhāḥ putra unnayati naradēva yamakṣayāt। tvaṁ cāsya dhātā garbhasya satyamāha śakuntalā ॥BORI: 1-69-30॥
O king, a son who bears his father’s seed raises him from Yama’s abode. You are the begetter of this child in the womb; Shakuntala speaks the truth. (BORI: 1-69-30)
[PV-OTH:01_008_570]
jāyā janayatē putramātmanō’ṅgaṁ dvidhā kr̥tam। tasmādbharasva duḥṣanta putraṁ śākuntalaṁ nr̥pa ॥BORI: 1-69-31॥
A wife gives birth to a son, a part of oneself made twofold. Therefore, Duṣṣanta, support Śakuntalā’s son, O king. (BORI: 1-69-31)
[PV-OTH:01_008_571]
abhūtirēṣā kastyajyājjīvañjīvantamātmajam। śākuntalaṁ mahātmānaṁ dauḥṣantiṁ bhara paurava ॥BORI: 1-69-32॥
This would be ruin. Who, while still alive, would abandon his living son? O descendant of Puru, support the noble son of Shakuntala and Duhshanta. (BORI: 1-69-32)
[PV-OTH:01_008_572]
bhartavyō’yaṁ tvayā yasmādasmākaṁ vacanādapi। tasmādbhavatvayaṁ nāmnā bharatō nāma tē sutaḥ ॥BORI: 1-69-33॥
Since you must support this child, even at our command, let your son therefore be named Bharata. (BORI: 1-69-33)
[PV-OTH:01_008_573]
tacchrutvā pauravō rājā vyāhr̥taṁ vai divaukasām। purōhitamamātyāṁśca samprahr̥ṣṭō’bravīdidam ॥BORI: 1-69-34॥
Hearing these words spoken by the gods, the delighted Paurava king said this to his priest and ministers: (BORI: 1-69-34)
[PV-OTH:01_008_574]
śr̥ṇvantvētadbhavantō’sya dēvadūtasya bhāṣitam। ahamapyēvamēvainaṁ jānāmi svayamātmajam ॥BORI: 1-69-35॥
Let Your Honors hear what this divine messenger has said. I too know him in just this way to be my own son. (BORI: 1-69-35)
[PV-OTH:01_008_575]
yadyahaṁ vacanādēva gr̥hṇīyāmimamātmajam। bhavēddhi śaṅkā lōkasya naivaṁ śuddhō bhavēdayam ॥BORI: 1-69-36॥
If I were to accept this boy as my son merely on her word, people would surely have doubts, and he would not be regarded as legitimate. (BORI: 1-69-36)
[PV-OTH:01_008_576]
taṁ viśōdhya tadā rājā dēvadūtēna bhārata। hr̥ṣṭaḥ pramuditaścāpi pratijagrāha taṁ sutam ॥BORI: 1-69-37॥
Once the divine messenger had vindicated the boy, O Bharata, the king joyfully and delightedly acknowledged him as his son. (BORI: 1-69-37)
[PV-OTH:01_008_577]
mūrdhni cainamupāghrāya sasnēhaṁ pariṣasvajē। sabhājyamānō vipraiśca stūyamānaśca bandibhiḥ । sa mudaṁ paramāṁ lēbhē putrasaṁsparśajāṁ nr̥paḥ ॥BORI: 1-69-38॥
The king smelled his son’s head and embraced him affectionately. Honored by the Brahmins and praised by the bards, he felt supreme joy at the touch of his son. (BORI: 1-69-38)
[PV-OTH:01_008_578]
tāṁ caiva bhāryāṁ dharmajñaḥ pūjayāmāsa dharmataḥ। abravīccaiva tāṁ rājā sāntvapūrvamidaṁ vacaḥ ॥BORI: 1-69-39॥
The king, who knew dharma, duly honored his wife and then spoke these conciliatory words to her: (BORI: 1-69-39)
[PV-OTH:01_008_579]
kr̥tō lōkaparōkṣō’yaṁ sambandhō vai tvayā saha। tasmādētanmayā dēvi tvacchuddhyarthaṁ vicāritam ॥BORI: 1-69-40॥
This union with you was entered into out of the public eye. Therefore, my lady, I have made this inquiry to establish your purity. (BORI: 1-69-40)
[PV-OTH:01_008_580]
manyatē caiva lōkastē strībhāvānmayi saṅgatam। putraścāyaṁ vr̥tō rājyē mayā tasmādvicāritam ॥BORI: 1-69-41॥
People would also think that your union with me arose from womanly desire. And since I have chosen this son for the throne, I therefore examined the matter carefully. (BORI: 1-69-41)
[PV-OTH:01_008_581]
yacca kōpitayātyarthaṁ tvayōktō’smyapriyaṁ priyē। praṇayinyā viśālākṣi tatkṣāntaṁ tē mayā śubhē ॥BORI: 1-69-42॥
And as for the exceedingly harsh words you spoke to me in anger, my dear—because you love me, large-eyed lady, I have forgiven you for them, fair one. (BORI: 1-69-42)
[PV-OTH:01_008_582]
tāmēvamuktvā rājarṣirduḥṣantō mahiṣīṁ priyām। vāsōbhirannapānaiśca pūjayāmāsa bhārata ॥BORI: 1-69-43॥
Having spoken thus to his beloved queen, the royal sage Duḥṣanta honored her with garments, food, and drink, O Bharata. (BORI: 1-69-43)
[PV-OTH:01_008_583]
duḥṣantaśca tatō rājā putraṁ śākuntalaṁ tadā। bharataṁ nāmataḥ kr̥tvā yauvarājyē’bhyaṣēcayat ॥BORI: 1-69-44॥
King Duhshanta then named Shakuntala’s son Bharata and installed him as crown prince. (BORI: 1-69-44)
[PV-OTH:01_008_584]
tasya tatprathitaṁ cakraṁ prāvartata mahātmanaḥ। bhāsvaraṁ divyamajitaṁ lōkasaṁnādanaṁ mahat ॥BORI: 1-69-45॥
That renowned wheel of the great-souled king began to roll—radiant, divine, unconquered, mighty, and making the world resound. (BORI: 1-69-45)
[PV-OTH:01_008_585]
sa vijitya mahīpālāṁścakāra vaśavartinaḥ। cacāra ca satāṁ dharmaṁ prāpa cānuttamaṁ yaśaḥ ॥BORI: 1-69-46॥
Having conquered the kings of the earth, he brought them under his sway. He followed the way of the virtuous and attained unsurpassed fame. (BORI: 1-69-46)
[PV-OTH:01_008_586]
sa rājā cakravartyāsītsārvabhaumaḥ pratāpavān। ījē ca bahubhiryajñairyathā śakrō marutpatiḥ ॥BORI: 1-69-47॥
That mighty king became a universal sovereign, ruling over the whole earth, and performed many sacrifices, as Śakra, lord of the Maruts, had done. (BORI: 1-69-47)
[PV-OTH:01_008_587]
yājayāmāsa taṁ kaṇvō dakṣavadbhūridakṣiṇam। śrīmāngōvitataṁ nāma vājimēdhamavāpa saḥ । yasminsahasraṁ padmānāṁ kaṇvāya bharatō dadau ॥BORI: 1-69-48॥
Kanva officiated for him as he sacrificed like Daksha, bestowing abundant sacrificial gifts. The illustrious Bharata performed the horse sacrifice called Govitata, at which he gave Kanva a thousand padmas. (BORI: 1-69-48)
[PV-OTH:01_008_588]
bharatādbhāratī kīrtiryēnēdaṁ bhārataṁ kulam। aparē yē ca pūrvē ca bhāratā iti viśrutāḥ ॥BORI: 1-69-49॥
The name Bhārata derives from Bharata; through him this lineage is Bhārata. Those who came after him, as well as those before him, are renowned as Bhāratas. (BORI: 1-69-49)
[PV-OTH:01_008_589]
bharatasyānvavāyē hi dēvakalpā mahaujasaḥ। babhūvurbrahmakalpāśca bahavō rājasattamāḥ ॥BORI: 1-69-50॥
For in Bharata’s lineage there arose many mighty and illustrious kings, godlike and equal to Brahmā. (BORI: 1-69-50)
[PV-OTH:01_008_590]
yēṣāmaparimēyāni nāmadhēyāni sarvaśaḥ। tēṣāṁ tu tē yathāmukhyaṁ kīrtayiṣyāmi bhārata । mahābhāgāndēvakalpānsatyārjavaparāyaṇān ॥BORI: 1-69-51॥
Their names are altogether innumerable; but I shall recount to you the foremost among them, O Bharata—those illustrious, godlike men devoted to truth and integrity. (BORI: 1-69-51)
[PV-OTH:01_008_591]
purā naravaraḥ putra urvaśyāṁ janitastadā । āyurnāma mahārāja tava pūrvapitāmahaḥ ॥KUMB: 1-99-5॥
Long ago, O great king, your forefather Ayus, the foremost of men, was born as a son to Urvashi. (KUMB: 1-99-5)
[PV-SVO:01_008_592]
maharṣayaśca bahavaḥ kṣatriyāśca parantapāḥ । apsaraḥsu r̥ṣīṇāṁ ca mātr̥dōṣō na vidyatē ॥KUMB: 1-99-6॥
There have also been many great seers and foe-subduing Kshatriyas. No fault on the mother’s side is found among Apsarases or seers. (KUMB: 1-99-6)
[PV-SVO:01_008_593]
pāṁsupātēna hr̥ṣyanti kuñjarā madaśālinaḥ । tathā parivadannanyānhr̥ṣṭō bhavati durmatiḥ ॥KUMB: 1-99-11॥
Rut-maddened elephants delight in being showered with dust; likewise, a fool takes pleasure in slandering others. (KUMB: 1-99-11)
[PV-SVO:01_008_594]
abhavyē’pyanr̥tē’śuddhē nāstikē pāpakarmaṇi । durācārē kalirhyāśu na kalirdharmacāriṣu ॥KUMB: 1-99-14॥
Kali quickly takes hold of an unworthy, untruthful, impure atheist of sinful deeds and bad conduct, but not of those who practice dharma. (KUMB: 1-99-14)
[PV-SVO:01_008_595]
ātmanō duṣṭabhāvatvaṁ jānannīcō’prasannadhīḥ । parēṣāmapi jānāti svadharmasadr̥śānguṇān ॥KUMB: 1-99-17॥
A base man of clouded judgment, aware of his own wicked nature, perceives in others too qualities resembling his own character. (KUMB: 1-99-17)
[PV-SVO:01_008_596]
dahyamānāstu tīvrēṇa nīcāḥ parayaśōgninā । aśaktāstadgatiṁ gantuṁ tatō nindāṁ prakurvatē ॥KUMB: 1-99-18॥
But base men, scorched by the fierce fire of another’s fame and unable to attain his stature, resort to slander. (KUMB: 1-99-18)
[PV-SVO:01_008_597]
apavādaratā mūrkhā bhavanti hi viśēṣataḥ । nāpavādaratāḥ santō bhavanti sma viśēṣataḥ ॥KUMB: 1-99-20॥
Fools are especially prone to disparagement, while good people are never particularly given to it. (KUMB: 1-99-20)
[PV-SVO:01_008_598]
dāruṇāllōkasaṁklēśādduḥkhamāpnōtyasaṁśayam । kulavaṁśapratiṣṭhāṁ hi pitaraḥ putramabruvan ॥KUMB: 1-99-24॥
One undoubtedly suffers from cruel public opprobrium. For the forefathers called a son the mainstay of the family line. (KUMB: 1-99-24)
[PV-SVO:01_008_599]
krītānkanyāsu cōtpannānputrānvai manurabravīt । tē ca ṣaḍvandhudāyādāḥ ṣaḍadāyādabāndhavāḥ ॥KUMB: 1-99-26॥
Manu declared purchased children and those born to unmarried girls to be sons. Of these, six are kinsmen entitled to inherit, while six are kinsmen without inheritance rights. (KUMB: 1-99-26)
[PV-SVO:01_008_600]
ubhayaṁ pālayasvaitannānr̥taṁ vaktumarhasi। ātmānaṁ satyadharmau ca pālayēthā mahīpatē । narēndrasiṁha kapaṭaṁ na hi vōḍhuṁ tvamarhasi ॥KUMB: 1-99-29॥
Uphold both of these; you must not speak falsely. Protect yourself, truth, and righteousness, O king. Lion among kings, you must not stoop to deceit. (KUMB: 1-99-29)
[PV-SVO:01_008_601]
sarvavēdādhigamanaṁ sarvatīrthāvagāhanam । satyasyaiva ca rājēndra kalāṁ nārhati ṣōḍaśīm ॥KUMB: 1-99-32॥
Mastery of all the Vedas and immersion in all sacred waters, O king of kings, are not worth even a sixteenth part of truth. (KUMB: 1-99-32)
[PV-SVO:01_008_602]
yaḥ pāpō na vijānīyātkarma kr̥tvā narādhipa । na hi tādr̥kparaṁ pāpamanr̥tādiha vidyatē ॥KUMB: 1-99-35॥
When a sinner does not acknowledge the deed he has committed, O king, there is no greater sin in this world than such falsehood. (KUMB: 1-99-35)
[PV-SVO:01_008_603]
yasya tē hr̥dayaṁ vēda satyasyaivānr̥tasya ca । kalyāṇāvēkṣaṇaṁ tasmātkartumarhasi dharmataḥ ॥KUMB: 1-99-36॥
Since your heart knows both truth and falsehood, you should therefore, in accordance with dharma, consider what is good. (KUMB: 1-99-36)
[PV-SVO:01_008_604]
yō na kāmānna ca krōdhānna drōhādativartatē । amitraṁ vāpi mitraṁ vā sa ēvōttamapūruṣaḥ ॥KUMB: 1-99-37॥
He who does not act wrongly toward either an enemy or a friend out of desire, anger, or malice is indeed the noblest of men. (KUMB: 1-99-37)
[PV-SVO:01_008_605]
putratvē śaṅkamānasya tvaṁ buddhyā niścayaṁ kuru । gatiḥ svaraḥ smr̥tiḥ satvaṁ śīlaṁ vidyā ca vikramaḥ ॥KUMB: 1-99-39॥
For someone in doubt about sonship, use your judgment to reach a conclusion. Gait, voice, memory, temperament, conduct, learning, and valor… (KUMB: 1-99-39)
[PV-SVO:01_008_606]
dhr̥ṣṇuprakr̥tibhāvau ca āvartā rōmarājayaḥ । samā yasya yadā syustē tasya putrō na saṁśayaḥ ॥KUMB: 1-99-40॥
and boldness and temperament, the whorls and lines of hair—when these are alike in someone, he is undoubtedly that man’s son. (KUMB: 1-99-40)
[PV-SVO:01_008_607]
sādr̥śyēnōddhar̥taṁ bimbaṁ tava dēhādviśāṁpatē । tātēti bhāṣamāṇaṁ vai mā sma rājanvr̥thā kr̥thāḥ ॥KUMB: 1-99-41॥
O lord of men, he is an image drawn from your own body in your likeness. O king, do not make his calling you “Father” futile. (KUMB: 1-99-41)
[PV-SVO:01_008_608]
r̥tē ca gardabhīkṣīrātpayaḥ pāsyati mē sutaḥ। r̥tēpi tvāṁ ca duṣyanta śailarājāvataṁsikām । caturantāmimāmurvīṁ putrō mē pālayiṣyati ॥KUMB: 1-99-42॥
My son will drink milk—anything but a she-ass’s milk. And even without you, Dushyanta, my son will rule this four-cornered earth, adorned by the king of mountains. (KUMB: 1-99-42)
[PV-SVO:01_008_609]
śakuntalē tava sutaścakravartī bhaviṣyati । ēvamuktaṁ mahēndrēṇa bhaviṣyati na cānyathā ॥KUMB: 1-99-43॥
Śakuntalā, your son will become a universal sovereign. Thus has Mahendra declared, and it will not be otherwise. (KUMB: 1-99-43)
[PV-SVO:01_008_610]
sākṣitvē bahavō hyuktā dēvadūtādayō mayā । na bruvanti tathā satyamutāhō nānr̥taṁ kila ॥KUMB: 1-99-44॥
I have cited many as witnesses, beginning with the messengers of the gods. Do they not speak the truth accordingly—or surely they do not speak falsely? (KUMB: 1-99-44)
[PV-SVO:01_008_611]
asākṣiṇī mandabāgyā gamiṣyāmi yathāgatam ॥KUMB: 1-99-45॥
Without a witness, unfortunate as I am, I shall go back the way I came. (KUMB: 1-99-45)
[PV-SVO:01_008_612]
ētāvaduktvā vacanaṁ prātiṣṭhata śakuntalā । tasyāḥ krōdhasamutthōgniḥ sadhūmō mūrdhnyadr̥śyata ॥KUMB: 1-99-46॥
Having said this, Shakuntala set out. A smoking fire born of her anger was seen above her head. (KUMB: 1-99-46)
[PV-SVO:01_008_613]
saṁniyamyātmanō’ṅgēṣu tataḥ krōdhāgnimātmajam । prasthitaivānavadyāṅgī saha putrēṇa vai vanam ॥KUMB: 1-99-47॥
Then, containing within her own body the fire of anger that had arisen from herself, the faultless-limbed woman set out for the forest with her son. (KUMB: 1-99-47)
[PV-SVO:01_008_614]
sarvēbhyō hyaṅgamaṅgēbhyaḥ sākṣādutpadyatē sutaḥ । ātmā caiva sutō nāma tēnaiva tava paurava ॥KUMB: 1-100-3॥
For a son is born directly from every limb of his father; indeed, a son is called one’s very self. Therefore, O descendant of Puru... (KUMB: 1-100-3)
[PV-SVO:01_008_615]
āhitaṁ hyātmanā’’tmānaṁ parirakṣa imaṁ sutam । ananyāṁ tvaṁ pratīkṣasva māvamaṁsthāḥ śakuntalām ॥KUMB: 1-100-4॥
Protect this son, your own self implanted by yourself. Regard Śakuntalā as belonging to no one else, and do not despise her. (KUMB: 1-100-4)
[PV-SVO:01_008_616]
striyaḥ pavitramatulamētadduṣyanta dharmataḥ । māsi māsi rajō hyāsāṁ duritānyapakarṣati ॥KUMB: 1-100-5॥
According to dharma, Dushyanta, women have this incomparable means of purification: each month their menstrual flow removes their sins. (KUMB: 1-100-5)
[PV-SVO:01_008_617]
tataḥ sarvāṇi bhūtāni vyājahrastaṁ samantataḥ ॥KUMB: 1-100-6॥
Then all beings addressed him from every side. (KUMB: 1-100-6)
[PV-SVO:01_008_618]
dēvā ūcuḥ । āhitastvattanōrēṣa māvamaṁsthāḥ śakuntalām ॥KUMB: 1-100-6kṣ॥
The gods said, “This child was begotten from your own body. Do not despise Shakuntala.” (KUMB: 1-100-6क्ष्)
[PV-SVO:01_008_619]
patirjāyāṁ praviśati sa tasyāṁ jāyatē punaḥ । anyōnyaprakr̥tirhyēṣā māvamaṁsthāḥ śakuntalām ॥KUMB: 1-100-8॥
A husband enters his wife and is born again through her. For she is of the same nature as he; do not disdain Shakuntala. (KUMB: 1-100-8)
[PV-SVO:01_008_620]
ēvamuktvā tatō dēvā r̥ṣayaśca tapōdhanāḥ । pativratēti saṁhr̥ṣṭāḥ puṣpavr̥ṣṭiṁ vavarṣirē ॥KUMB: 1-100-13॥
Having spoken thus, the gods and the ascetics rich in austerity joyfully cried, “A devoted wife!” and showered down flowers. (KUMB: 1-100-13)
[PV-SVO:01_008_621]
tacchrutvā pauravō vākyaṁ vyāhr̥taṁ vē divaukasām । siṁhāsanātsamutthāya praṇamya ca divaukasaḥ ॥KUMB: 1-100-14॥
Hearing these words spoken by the gods, the Paurava rose from his throne and bowed to them… (KUMB: 1-100-14)
[PV-SVO:01_008_622]
śr̥ṇvantu dēvatānāṁ ca maharṣīṇāṁ ca bhāṣitam । ahamapyēvamēvainaṁ jānāmi sutamātmajam ॥KUMB: 1-100-16॥
Let all hear what the gods and great seers have declared. I too know him to be my own son. (KUMB: 1-100-16)
[PV-SVO:01_008_623]
tatastasya tadā rājā pitr̥karmāṇi sarvaśaḥ । kārayāmāsa muditaḥ prītimānātmajasya ha । mūrdhni cainaṁ samāghrāya sasnēhaṁ pariṣasvajē ॥KUMB: 1-100-19; NILA: 01.074.119॥
Then the king, delighted and full of affection for his son, had all the paternal rites performed for him. He smelled his head and embraced him lovingly. (KUMB: 1-100-19; NILA: 01.074.119)
[PV-SVO:01_008_624]
lōkasyāyaṁ parōkṣastu saṁbandhō nau purā’bhavat । kr̥tō lōkasamakṣō’dya saṁbandhō vai punaḥ kr̥taḥ ॥KUMB: 1-100-22॥
But this relationship of ours was formerly hidden from the world; today, in the presence of the world, it has indeed been established anew. (KUMB: 1-100-22)
[PV-SVO:01_008_625]
tasmādētanmayā tasya tannimittaṁ prabhāṣitam ॥KUMB: 1-100-23॥
Therefore, it was for that reason that I said this to him. (KUMB: 1-100-23)
[PV-SVO:01_008_626]
brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrāścaiva pr̥thagvidhāḥ । tvāṁ dēvi vūjayiṣyanti nirviśaṅkāṁ pativratām ॥KUMB: 1-100-25॥
Brahmins, Kshatriyas, Vaishyas, and Shudras of various kinds will honor you, O goddess, as a devoted wife free from apprehension. (KUMB: 1-100-25)
[PV-SVO:01_008_627]
anr̥taṁ vāpyaniṣṭaṁ vā duruktaṁ vātiduṣkr̥tam । tvayāpyēvaṁ viśālākṣi kṣantavyaṁ mama durvacaḥ । kṣāntyā patikr̥tē nāryaḥ pātivratyaṁ vrajanti tāḥ ॥KUMB: 1-100-28॥
You too, wide-eyed one, should forgive my harsh words, whether they were false, unwelcome, badly spoken, or exceedingly wicked. By showing forbearance for their husband’s sake, women attain wifely fidelity. (KUMB: 1-100-28)
[PV-SVO:01_008_628]
ēvamuktvā tu rājarṣistāmaninditagāminīm । antaḥpuraṁ pravēśyātha duṣyantō mahiṣīṁ priyām ॥KUMB: 1-100-29॥
Having spoken thus, the royal sage Dushyanta brought his beloved queen of faultless gait into the inner apartments and then… (KUMB: 1-100-29)
[PV-SVO:01_008_629]
vāsōbhirannapānaiśca pūjayitvā tu bhārata । sa mātaramupasthāya rathantaryāmabhāṣata ॥KUMB: 1-100-30॥
After honoring her with clothing, food, and drink, O Bharata, he approached his mother Rathantarya and said: (KUMB: 1-100-30)
[PV-SVO:01_008_630]
mama putrō vanē jātastava śōkapraṇaśanaḥ । r̥ṇādadya vimuktō’haṁ tava pautrēṇa śōbhanē ॥KUMB: 1-100-31॥
My son was born in the forest to put an end to your sorrow. Today, lovely lady, I have been freed from my debt by your grandson. (KUMB: 1-100-31)
[PV-SVO:01_008_631]
viśvāmitrasutā cēyaṁ kaṇvēna ca vivardhitā । snuṣā tava mahābhāgē prasīdasva śakuntalām ॥KUMB: 1-100-32॥
This is Viśvāmitra’s daughter, raised by Kaṇva, and she is your daughter-in-law, noble lady. Be gracious to Śakuntalā. (KUMB: 1-100-32)
[PV-SVO:01_008_632]
putrasya vacanaṁ śrutvā pautraṁ sā pariṣasvajē । pādayōḥ patitāṁ tatra rathantaryā śakuntalām ॥KUMB: 1-100-33॥
Hearing her son’s words, she embraced her grandson. Shakuntala, who had fallen there at Rathantari’s feet... (KUMB: 1-100-33)
[PV-SVO:01_008_633]
pariṣvajya ca bāhubhyāṁ harṣādaśruṇyavartayat । uvāca vacanaṁ satyaṁ lakṣayē lakṣaṇāni ca ॥KUMB: 1-100-34॥
Embracing her in both arms, she shed tears of joy and spoke these truthful words: “I recognize the signs as well...” (KUMB: 1-100-34)
[PV-SVO:01_008_634]
tava putrō viśālākṣi cakravartī bhaviṣyati । tava bhartā viśālākṣi trailōkyavijayī bhavēt ॥KUMB: 1-100-35॥
Your son, wide-eyed lady, will become a universal sovereign, and your husband, wide-eyed lady, will conquer the three worlds. (KUMB: 1-100-35)
[PV-SVO:01_008_635]
divyānbhōgānanuprāptā bhava tvaṁ varavarṇini । ēvamuktā rathtaryā paraṁ harṣamavāpa sā ॥KUMB: 1-100-36॥
May you attain divine pleasures, fair lady.” Thus addressed by Rathantari, she was filled with great joy. (KUMB: 1-100-36)
[PV-SVO:01_008_636]
śakuntalāṁ tadā rājā śāstrōktēnaiva karmaṇā । tatō’gramahiṣīṁ kr̥tvā sarvābharaṇabhūṣitām ॥KUMB: 1-100-37॥
Then, by the rite prescribed in scripture, the king made Shakuntala, adorned with every ornament, his chief queen… (KUMB: 1-100-37)
[PV-SVO:01_008_637]
brāhmaṇēbhyō dhanaṁ dattvā sainikānāṁ ca bhūpatiḥ । dauṣyantiṁ ca tatō rājā putraṁ śākuntalaṁ tadā ॥KUMB: 1-100-38॥
After giving wealth to the Brahmins and the soldiers, the king then—his son by Shakuntala, the descendant of Dushyanta… (KUMB: 1-100-38)
[PV-SVO:01_008_638]
bharataṁ nāmataḥ kr̥tvā yauvarājyē’bhyaṣēcayat । bharatē bhāramāvēśya kr̥takr̥tyō’bhavannr̥paḥ ॥KUMB: 1-100-39॥
The king named Śakuntalā’s son Bharata and consecrated him as heir apparent. Having placed the burden of rule upon Bharata, the king felt that he had fulfilled his duty. (KUMB: 1-100-39)
[PV-SVO:01_008_639]
tatō varṣaśataṁ pūrṇaṁ rājyaṁ kr̥tvā narādhipaḥ । gatvā vanāni duṣyantaḥ svargalōkamupēyivān ॥KUMB: 1-100-40॥
Then King Duṣyanta, after ruling for a full hundred years, withdrew to the forests and attained heaven. (KUMB: 1-100-40)
[PV-SVO:01_008_640]
duṣyantādbharatō rājyaṁ yathānyāyamavāpa saḥ। tasya tatprathitaṁ karma prāvartata mahātmanaḥ ॥KUMB: 1-101-1॥
Bharata duly inherited the kingdom from Duṣyanta. The renowned exploits of that great-souled king then began. (KUMB: 1-101-1)
[PV-SVO:01_008_641]
sō’śvamēdhaśatairījē yamunāmanu tīragaḥ । triśataiśca sarasvatyāṁ gaṅgāmanu catuḥśataiḥ ॥KUMB: 1-101-6॥
He performed a hundred horse sacrifices along the banks of the Yamuna, three hundred along the Sarasvati, and four hundred along the Ganges. (KUMB: 1-101-6)
[PV-SVO:01_008_642]
dauṣyantirbharatō yajñairījē śākuntalō nr̥paḥ । tasmādbharatavaṁśasya vipratasthē mahadyaśaḥ ॥KUMB: 1-101-7॥
King Bharata, the son of Dushyanta and Shakuntala, performed sacrifices. From him the great fame of Bharata’s lineage spread far and wide. (KUMB: 1-101-7)
[PV-SVO:01_008_643]
bharatasya varastrīṣu putrāḥ saṁjajñirē pr̥thak । nābhyanandattadā rājā nānurūpā mamēti tān ॥KUMB: 1-101-8॥
Bharata had sons by his noble wives, each born separately. But the king did not rejoice in them, saying, “They are not worthy of me.” (KUMB: 1-101-8)
[PV-SVO:01_008_644]
tatastānmātaraḥ kruddhāḥ putrānninyuryamakṣayam । tatastasya narēndrasya vitathaṁ putrajanma tat ॥KUMB: 1-101-9॥
Then their mothers, enraged, sent those sons to Yama’s abode. Thus the king’s begetting of sons came to nothing. (KUMB: 1-101-9)
[PV-SVO:01_008_645]
tatō mahadbhiḥ kratubhirījānō bharatastadā । lēbhē putraṁ bharadpājādbhumanyuṁ nāma bhārata ॥KUMB: 1-101-10॥
Then Bharata, having performed great sacrifices, obtained from Bharadvaja a son named Bhumanyu, O Bharata. (KUMB: 1-101-10)
[PV-SVO:01_008_646]
tataḥ putriṇamātmānaṁ jñātvā pauravanandanaḥ । bhumanyuṁ bharataśrēṣṭha yauvarājyē’bhyaṣēcayat ॥KUMB: 1-101-11॥
Then the delighted descendant of Puru, knowing that he now had a son, installed Bhumanyu as heir apparent, O best of the Bharatas. (KUMB: 1-101-11)
[PV-SVO:01_008_647]
tatō divirathō nāma bhumanyōrabhavatsutaḥ । suhōtraśca suhōtā ca suhaviḥ suyajustathā ॥KUMB: 1-101-12॥
Then Bhumanyu had a son named Diviratha; Suhotra, Suhota, Suhavis, and Suyajus likewise… (KUMB: 1-101-12)
[PV-SVO:01_008_648]
puṣkariṇyāmr̥cīkaśca bhumanyōrabhavansutāḥ । tēṣāṁ jyēṣṭhaḥ suhōtrastu rājyamāpa mahīkṣitām ॥KUMB: 1-101-13॥
All these, including Ṛcīka, born to Puṣkariṇī, were Bhūmanyu’s sons. The eldest of them, Suhotra, gained sovereignty over the kings of the earth. (KUMB: 1-101-13)
[PV-SVO:01_008_649]
rājasūyāśvamēdhādyaiḥ sō’yajadbahubhiḥ savaiḥ । suhōtraḥ pr̥thivīṁ kr̥tsnāṁ bubhujē sāgarāmbarām ॥KUMB: 1-101-14॥
Suhotra performed many sacrifices, including the Rājasūya and Aśvamedha, and ruled the entire earth, girdled by the ocean— (KUMB: 1-101-14)
[PV-SVO:01_008_650]
pūrṇāṁ hastigavāśvaiśca bahuratnasamākulām । mamajjēva mahī tasya bhūribhārāvapīḍitā ॥KUMB: 1-101-15॥
—filled with elephants, cattle, and horses and teeming with abundant treasures. The earth seemed almost to sink, weighed down by his immense burden. (KUMB: 1-101-15)
[PV-SVO:01_008_651]
hastyaśvarathasaṁpūrṇā manuṣyakalilā bhr̥śam । suhōtrē rājani tadā dharmataḥ śāsati prajāḥ ॥KUMB: 1-101-16॥
Filled with elephants, horses, and chariots and densely thronged with people, while King Suhotra ruled his subjects righteously... (KUMB: 1-101-16)
[PV-SVO:01_008_652]
caityayūpāṅkitā cāsīdbhūmiḥ śatasahasraśaḥ । pravr̥ddhajanasasyā ca sarvadaiva vyarōcata ॥KUMB: 1-101-17॥
The land was marked with consecrated sacrificial posts by the hundreds of thousands, and, abounding in people and crops, it shone resplendently at all times. (KUMB: 1-101-17)
[PV-SVO:01_008_653]
aikṣvākī janayāmāsa suhōtrātpr̥thivīpatēḥ । ajamīḍhaṁ sumīḍhaṁ ca purumīḍhaṁ ca bhārata ॥KUMB: 1-101-18॥
The Ikshvaku princess bore King Suhotra three sons—Ajamidha, Sumidha, and Purumidha, O Bharata. (KUMB: 1-101-18)
[PV-SVO:01_008_654]
ajamīḍhō varastēṣāṁ tasminvaṁśaḥ pratiṣṭhitaḥ । ṣaṭ putrānsōpyajanayattisr̥ṣu strīṣu bhārata ॥KUMB: 1-101-19॥
Ajamīḍha was the foremost of them, and the dynasty was established in him. He too fathered six sons by three wives, O descendant of Bharata. (KUMB: 1-101-19)
[PV-SVO:01_008_655]
r̥kṣaṁ dhūminyathō nīlī duṣyantaparamēṣṭhainau । kēśinyajanayajjahnuṁ sutau ca janarūṣiṇau ॥KUMB: 1-101-20॥
Dhūminī bore Ṛkṣa, Nīlī bore Duṣyanta and Parameṣṭhin, and Keśinī bore Jahnu and the two sons Jana and Rūṣin. (KUMB: 1-101-20)
[PV-SVO:01_008_656]
viduḥ saṁvaraṇaṁ vīramr̥kṣādrāthantarīsutam । tathēmē sarvapañcālā duṣyantaparamēṣṭhinōḥ । anvayāḥ kuśikā rājañjanhōramitatējasaḥ ॥KUMB: 1-101-21॥
They know the heroic Saṃvaraṇa, son of Rāthantarī, as descended from Ṛkṣa. Likewise, all these Pañcālas are descendants of Duṣyanta and Parameṣṭhin, while the Kuśikas, O king, descend from Jahnu of boundless vigor. (KUMB: 1-101-21)
[PV-SVO:01_008_657]
janarūṣaṇayōrjyēṣṭhamr̥kṣamāhurjanādhipam । r̥kṣātsaṁvaraṇō jajñē rājanvaṁśakarastava ॥KUMB: 1-101-22॥
Ṛkṣa, the ruler of men, is said to have been the elder brother of Jana and Rūṣaṇa. From Ṛkṣa was born Saṃvaraṇa, O king, the progenitor of your line. (KUMB: 1-101-22)
[PV-SVO:01_008_658]
ārkṣē saṁvaraṇē rājanpraśāsati vasundharām । saṁkṣayaḥ sumahānāsītprajānāmiti naḥ śrutam ॥KUMB: 1-101-23॥
O king, while Saṃvaraṇa, son of Ṛkṣa, was ruling the earth, there was, as we have heard, a very great destruction of his subjects. (KUMB: 1-101-23)
[PV-SVO:01_008_659]
vyaśīryata tatō rāṣṭraṁ kṣayairnānāvidhaistadā । kṣunmr̥tyubhyāmanāvr̥ṣṭyā vyādhibhiśca samāhatam ॥KUMB: 1-101-24॥
Then the kingdom fell into ruin, stricken by manifold calamities—hunger, death, drought, and disease. (KUMB: 1-101-24)
[PV-SVO:01_008_660]
abhyaghnanbhāratāṁścaiva sapatnānāṁ balāni ca । cālayanvasudhāṁ cēmāṁ balēna caturaṅgiṇā ॥KUMB: 1-101-25॥
The forces of their enemies attacked the Bharatas. And, shaking this earth with his fourfold army… (KUMB: 1-101-25)
[PV-SVO:01_008_661]
abhyayāttaṁ ca pāñcalyō vijitya tarasā mahīm । akṣauhiṇībhirdaśabhiḥ sa ēnaṁ samarē’jayat ॥KUMB: 1-101-26॥
After swiftly conquering the earth, the king of Panchala advanced against him and defeated him in battle with ten akshauhinis. (KUMB: 1-101-26)
[PV-SVO:01_008_662]
tataḥ sadāraḥ sāmātyaḥ saputraḥ sasuhr̥jjanaḥ । rājā saṁvaraṇastasmātpalāyata mahābhayāt ॥KUMB: 1-101-27॥
Then King Saṃvaraṇa, together with his wives, ministers, sons, and friends, fled from that great danger. (KUMB: 1-101-27)
[PV-SVO:01_008_663]
tē pratīcīṁ parābhūtāḥ prapannā bhāratā diśam । sindhōrnadasya mahatō nikuñjē nyavasaṁstadā । nadīvipayaparyantē parvatasya samīpataḥ ॥KUMB: 1-101-28॥
Defeated, the Bharatas fled west and then settled in a thicket by the great river Sindhu, at the edge of the river country near the mountain. (KUMB: 1-101-28)
[PV-SVO:01_008_664]
tatrāvasanbahūnkālānbhāratā durgamāśritāḥ । tēṣāṁ nivasatāṁ tatra sahasraṁ parivatsarān ॥KUMB: 1-101-29॥
There the Bharatas lived for a long time, taking refuge in that inaccessible place. When they had lived there for a thousand years... (KUMB: 1-101-29)
[PV-SVO:01_008_665]
athābhyagacchadbharatānvasiṣṭhō bhagavānr̥ṣiḥ । tamāgataṁ prayatnēna pratyudgamyābhivādya ca ॥KUMB: 1-101-30॥
Then the venerable sage Vasiṣṭha came to the Bharatas. When he arrived, they carefully went out to meet him and saluted him… (KUMB: 1-101-30)
[PV-SVO:01_008_666]
arghyamabhyāharaṁstasmai tē sarvē bhāratāstadā । nivēdya sarvamr̥ṣayē satkārēṇa suvarcasē ॥KUMB: 1-101-31॥
Then all the Bharatas offered him the ceremonial guest-offering. Having respectfully recounted everything to the radiant sage… (KUMB: 1-101-31)
[PV-SVO:01_008_667]
tamāsanē cōpaviṣṭaṁ rājā vavrē svayaṁ tadā । purōhitō bhavānnō’stu rājyāya prayatēmahi ॥KUMB: 1-101-32॥
Once he was seated, the king himself chose him, saying, “Be our priest, and let us strive to win the kingdom.” (KUMB: 1-101-32)
[PV-SVO:01_008_668]
ōmityēvaṁ vasiṣṭhō’pi bhāratānpratyapadyata । athābhyaṣiñcatsāmrājyē sarvakṣatrasya pauravam ॥KUMB: 1-101-33॥
Vasiṣṭha assented to the Bhāratas, saying, “So be it.” Then he consecrated the Paurava as emperor over all the Kṣatriyas. (KUMB: 1-101-33)
[PV-SVO:01_008_669]
viṣāṇabhūtaṁ sarvasyāṁ pr̥thivyāmiti naḥ śrutam । bharatādhyuṣitaṁ pūrvaṁ sō’dhyatiṣṭhatpurōtōtamam ॥KUMB: 1-101-34॥
As we have heard, he was preeminent throughout the whole earth. He occupied the finest city, formerly inhabited by Bharata. (KUMB: 1-101-34)
[PV-SVO:01_008_670]
punarbalibhr̥taścaiva cakrē sarvamahīkṣitaḥ । tataḥ sa pr̥thivīṁ prāpya punarījē mahābalaḥ ॥KUMB: 1-101-35॥
He once again made all the kings pay tribute; then, having gained the earth, the mighty man performed sacrifices again. (KUMB: 1-101-35)
[PV-SVO:01_008_671]
ājamīḍhō mahāyajñairbahubhirbhūridakṣiṇaiḥ । tataḥ saṁvaraṇātsaurī tapatī suṣuvē kurum ॥KUMB: 1-101-36॥
Ajamīḍha, with many great sacrifices accompanied by abundant gifts. Then Tapatī, daughter of the Sun, bore Kuru to Saṃvaraṇa. (KUMB: 1-101-36)
[PV-SVO:01_008_672]
rājatvē taṁ prajāḥ sarvā dharmajña iti vavrirē । mahimnā tasya kuravō lēbhirē pratyayaṁ bhr̥śam। tasya nāmnā’bhivikhyātaṁ pr̥thivyāṁ kurujāṅgalaṁ ॥KUMB: 1-101-37॥
All the subjects chose him as king, saying, “He knows dharma.” Through his greatness, the Kurus gained immense confidence, and from his name Kurujangala became renowned on earth. (KUMB: 1-101-37)
[PV-SVO:01_008_673]
kurukṣētraṁ sa tapasā puṇyaṁ cakrē mahātapāḥ । aśvavantamabhiṣyantaṁ tathā caitrarathaṁ munim ॥KUMB: 1-101-38॥
That great ascetic made Kurukshetra holy through his austerities. Ashvavant, Abhishyant, and also the sage Chaitraratha… (KUMB: 1-101-38)
[PV-SVO:01_008_674]
janamējayaṁ ca vikhyātaṁ putrāṁścāsyānuśuśruma । pañcaitānvāhinī putrānvyajāyata manasvinī ॥KUMB: 1-101-39॥
and the renowned Janamejaya—we have heard that these were his sons. The high-minded Vahini bore these five sons. (KUMB: 1-101-39)
[PV-SVO:01_008_675]
avikṣitaḥ parikṣittu śabalāśvastu vīryavān । ādirājō virājaśca śālmaliśca mahābalaḥ ॥KUMB: 1-101-40॥
Avikshit, Parikshit, the valiant Shabalashva, Adhiraja, Viraja, and the mighty Shalmali. (KUMB: 1-101-40)
[PV-SVO:01_008_676]
uccaiḥśravā bhaṅgakārō jitāriścāṣṭamaḥ smr̥taḥ । ētēṣāmanvavāyē tu khyātāstē karmajairguṇaiḥ । janamējayādayaḥ sapta tathaivānyē mahārathāḥ ॥KUMB: 1-101-41॥
Uccaiḥśravas; Bhaṅgakāra, conqueror of foes, is remembered as the eighth. Among their descendants, the seven beginning with Janamejaya—renowned for qualities arising from their deeds—and likewise other great chariot-warriors… (KUMB: 1-101-41)
[PV-SVO:01_008_677]
parīkṣitō’bhavanputrāḥ sarvē dharmārthakōvidāḥ । kakṣasēnōgrasēnau tu citrasēnaśca vīryavān ॥KUMB: 1-101-42॥
Parikshit’s sons were all well versed in dharma and artha: Kakshasena and Ugrasena, and the valiant Chitrasena... (KUMB: 1-101-42)
[PV-SVO:01_008_678]
indrasēnaḥ suṣēṇaśca bhīmasēnaśca nāmataḥ । janamējayasya tanayā bhuvi khyātā mahābalāḥ ॥KUMB: 1-101-43॥
Indrasena, Sushena, and Bhimasena by name—the mighty sons of Janamejaya, renowned on earth. (KUMB: 1-101-43)
[PV-SVO:01_008_679]
dhr̥tarāṣṭraḥ prathamajaḥ pāṇḍurbāhlīka ēva ca । niṣadhaśca mahātējāstathā jāmbūnadō balī ॥KUMB: 1-101-44॥
Dhritarashtra was the firstborn; then came Pandu and Bahlika, the radiant Nishadha, and the mighty Jambunada. (KUMB: 1-101-44)
[PV-SVO:01_008_680]
kuṇḍōdaraḥ padātiśca vasātiścāṣṭamaḥ smr̥taḥ । sarvē dharmārthakuśalāḥ sarvabhūtahitē ratāḥ ॥KUMB: 1-101-45॥
Kundodara and Padati, and Vasati, who is remembered as the eighth—all were well versed in duty and worldly affairs and devoted to the welfare of all beings. (KUMB: 1-101-45)
[PV-SVO:01_008_681]
dhr̥tarāṣṭrō’tha rājāsīttasya putrō’tha kuṇḍikaḥ । hastī vitarkaḥ krāthaśca kuṇḍinaścāpi pañcamaḥ ॥KUMB: 1-101-46॥
Dhritarashtra then became king. His sons were Kundika, Hasti, Vitarka, Kratha, and Kundina, the fifth. (KUMB: 1-101-46)
[PV-SVO:01_008_682]
haviśravāstathēndrābhō bhumanyuścāparājitaḥ । dhr̥tarāṣṭrasutānāṁ tu trīnētānprathitānbhuvi ॥KUMB: 1-101-47॥
Havishravas, Indrabha, Bhumanyu, and Aparajita; but these three among Dhritarashtra’s sons, renowned on earth— (KUMB: 1-101-47)
[PV-SVO:01_008_683]
pratīpaṁ dharmanētraṁ ca sunētraṁ cāpi bhārata । pratīpaḥ prathitastēṣāṁ babhūvāpratimō bhuvi ॥KUMB: 1-101-48॥
Pratipa, Dharmanetra, and Sunetra as well, O Bharata. Of these, Pratipa became renowned and unequalled on earth. (KUMB: 1-101-48)
[PV-SVO:01_008_684]
pratīpasya trayaḥ putrā jajñirē bharatarṣabha । dēvāpiḥ śantanuścaiva bāhlīkaśca mahārathaḥ ॥KUMB: 1-101-49॥
Pratipa had three sons, O bull of the Bharatas: Devapi, Shantanu, and the mighty chariot-warrior Bahlika. (KUMB: 1-101-49)
[PV-SVO:01_008_685]
dēvāpistu pravavrāja tēṣāṁ dharmahitēpsayā । śantanuśca mahīṁ lēbhē bāhlīkaśca mahārathaḥ ॥KUMB: 1-101-50॥
Devapi, however, renounced worldly life out of concern for what was right and beneficial for them; Shantanu gained the earth, as did Bahlika, the mighty chariot-warrior. (KUMB: 1-101-50)
[PV-SVO:01_008_686]
ēvaṁvidhā mahābhāgā dēvarūpāḥ prahāriṇaḥ । anvavāyē mahārāja ailavaṁśavivardhanāḥ ॥KUMB: 1-101-52॥
Such were the illustrious, godlike warriors in the succession, O great king—the perpetuators of Aila’s line. (KUMB: 1-101-52)
[PV-SVO:01_008_687]
gaṅgātīraṁ samāgamya dīkṣitō janamējaya । aśvamēdhasahasrāṇi vājapēyaśatāni ca ॥KUMB: 1-101-53॥
Having reached the bank of the Ganges and been consecrated, O Janamejaya—thousands of horse sacrifices and hundreds of Vājapeya sacrifices... (KUMB: 1-101-53)
[PV-SVO:01_008_688]
punarījē mahāyajñaiḥ samāptavaradakṣiṇaiḥ । agniṣṭōmātirātrāṇāmukthānāṁ sōmavatpunaḥ ॥KUMB: 1-101-54॥
Once again, like Soma, he sacrificed with great sacrifices completed with splendid gifts to the priests—with Agniṣṭomas, Atirātras, and Ukthas… (KUMB: 1-101-54)
[PV-SVO:01_008_689]
vājapēyēṣṭisatrāṇāṁ sahasraiśca susaṁbhr̥taiḥ । dr̥ṣṭvā śākuntalō rājā tarpayitvā dvijāndhanaiḥ ॥KUMB: 1-101-55॥
and with thousands of lavishly provisioned Vajapeya sacrifices, offerings, and sacrificial sessions. After seeing this and satisfying the Brahmins with riches, the king, Shakuntala’s son… (KUMB: 1-101-55)
[PV-SVO:01_008_690]
punaḥ sahasraṁ padmānāṁ kaṇvāya bharato dadau । jambūnadasya śuddhasya kanakasya mahāyaśāḥ ॥KUMB: 1-101-56॥
Again, the greatly renowned Bharata presented Kaṇva with a thousand lotus-shaped pieces of pure Jāmbūnada gold. (KUMB: 1-101-56)
[PV-SVO:01_008_691]
yasya yūpāḥ śatavyāmāḥ pariṇāhē’tha kāñcanāḥ । sahasravyāmamudvr̥ddhāḥ sēndrairdēvaiḥ samucchritāḥ ॥KUMB: 1-101-57॥
whose golden sacrificial posts, a hundred fathoms in circumference and towering a thousand fathoms high, were erected by the gods together with Indra… (KUMB: 1-101-57)
[PV-SVO:01_008_692]
svalaṅkr̥tā bhrājamānāḥ sarvaratnairmanōramaiḥ । hiraṇyaṁ dviradānaśvānmahiṣōṣṭragajāvikam ॥KUMB: 1-101-58॥
splendidly adorned and gleaming with every kind of lovely jewel; gold, elephants, horses, buffaloes, camels, elephants, and sheep... (KUMB: 1-101-58)
[PV-SVO:01_008_693]
dāsīdāsaṁ dhanaṁ dhānyaṁ gāḥ suśīlāḥ savatsakāḥ । bhūmiṁ yūpasahasrāṅkāṁ kaṇvāya bahudakṣiṇām ॥KUMB: 1-101-59॥
maidservants and manservants, wealth and grain, docile cows with their calves, and land marked by a thousand sacrificial posts as a generous sacrificial gift to Kaṇva… (KUMB: 1-101-59)
[PV-SVO:01_008_694]
bahūnāṁ brahmakalpānāṁ dhanaṁ dattvā kratūnbahūn । grāmāngr̥hāṇi śubhrāṇi kōṭiśōthādadattadā ॥KUMB: 1-101-60॥
After giving wealth to many Brahmins comparable to Brahma for numerous sacrifices, he then gave away villages and splendid houses by the crore. (KUMB: 1-101-60)
[PV-SVO:01_008_695]