Incredible Wisdom of Bharat!

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.

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)

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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)

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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)

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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)

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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)

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While that king ruled, no one caused the mixing of social classes, evaded the payment of taxes, or committed sin. (BORI: 1-62-6)

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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)

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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)

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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)

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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)

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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)

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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)

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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)

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That esteemed king, whose cities and countryside were prosperous, lived among a people widely known for their devotion to righteousness. (BORI: 1-62-14)

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Supplementary Verses from Other Witnesses.

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)

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The Brahmins were devoted to their own duties, and there was no falsehood among them. (KUMB: 1-89-10; NILA: 01.068.011)

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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)

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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)

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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)

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And amid neighing, shouts, and the slapping of arms, a great uproar arose as that king proceeded. (BORI: 1-63-4)

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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)

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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)

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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)

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Speaking such words, the women lovingly praised the king and showered flowers upon his head. (BORI: 1-63-8)

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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)

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The townspeople and country folk followed him a very long way; then, with the king’s permission, they turned back. (BORI: 1-63-10)

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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)

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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)

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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)

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Duhshanta, tiger among men, ranged through that forest with his attendants, army, and vehicles, slaying many kinds of wild animals. (BORI: 1-63-14)

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There Duhshanta struck down many tigers that came within bowshot and pierced them with his arrows. (BORI: 1-63-15)

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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)

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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)

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With javelins, swords, a mace, a club, and a sling, he roamed about, slaying the wild beasts and birds there. (BORI: 1-63-18)

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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)

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Then the scattered herds of deer, their leaders slain, cried out in distress here and there. (BORI: 1-63-20)

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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)

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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)

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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)

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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)

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Voiding dung and urine and streaming abundant blood, the great wild elephants there trampled many men. (BORI: 1-63-25)

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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)

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Supplementary Verses from Other Witnesses.

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)

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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)

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I wish to hear the whole account, O knower of truth, foremost of the wise. (KUMB: 1-90-3; NILA: 01.069.003)

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surrounded by an exceedingly splendid fourfold army… (KUMB: 1-90-4; NILA: 01.069.004)

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and also by men bearing various weapons and wearing various kinds of attire... (KUMB: 1-90-7; NILA: 01.069.007)

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him, resembling the king of the gods, mounted on a rutting elephant… (KUMB: 1-90-13; NILA: 01.069.013)

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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)

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Then, after killing thousands of deer, the king with his vast retinue entered another forest in pursuit of game. (BORI: 1-64-1)

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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)

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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)

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strewn with flowering trees, with exceedingly pleasant grass, vast and resonant with the sweet calls of birds, (BORI: 1-64-4)

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covered with trees whose spreading branches gave pleasant shade, its vines swaying with bees, and endowed with surpassing beauty. (BORI: 1-64-5)

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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)

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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)

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There, the flowering trees, stirred by the wind, repeatedly showered him with a wondrous rain of blossoms. (BORI: 1-64-8)

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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)

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There, among their tender shoots bowed down by the weight of blossoms, birds accompanied by bees sing softly. (BORI: 1-64-10)

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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)

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That forest shone with flowering trees whose branches intertwined, resembling the banners of Mahendra. (BORI: 1-64-12)

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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)

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The king saw that lovely forest, endowed with such qualities, growing on the riverbank and resembling a lofty banner. (BORI: 1-64-14)

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As he gazed at that forest, where the birds were exceedingly joyful, he saw a splendid hermitage, beautiful and enchanting. (BORI: 1-64-15)

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filled with many kinds of trees, its fires blazing, surrounded by ascetics and Vālakhilyas, and thronged with hosts of sages... (BORI: 1-64-16)

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with many fire sanctuaries, carpeted with flowers, and made exceedingly splendid by vast, broad stretches of riverbank ... (BORI: 1-64-17)

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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)

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The illustrious mighty warrior reached that hermitage, which resembled the realm of the gods and was delightful in every way. (BORI: 1-64-19)

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He saw a river flowing beside the hermitage, its waters sacred, lying there like the mother of all living beings. (BORI: 1-64-20)

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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)

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resounding with sacred recitation, adorned with sandbanks, and frequented by rutting elephants, tigers, and mighty serpents… (BORI: 1-64-22)

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Seeing the river adjoining the hermitage, and the hermitage itself, the king then resolved to enter. (BORI: 1-64-23)

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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)

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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)

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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)

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I shall go to see the stainless sage Kāśyapa, whose wealth is asceticism. Remain here until I return. (BORI: 1-64-27)

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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)

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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)

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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)

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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)

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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)

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Those foremost in the Atharvaveda, esteemed by assemblies of ritualists, recited the Saṃhitā together with its pada and krama forms. (BORI: 1-64-33)

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Resounding with other Brahmins reciting with precise pronunciation, that splendid hermitage shone like the world of Brahmā. (BORI: 1-64-34)

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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)

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by those skilled in assembling and connecting diverse statements, knowledgeable about specific rites, and devoted to the law of liberation... (BORI: 1-64-36)

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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)

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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)

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Seeing the various seats carefully arranged and strewn with flowers, the king was filled with wonder. (BORI: 1-64-39)

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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)

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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)

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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)

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Supplementary Verses from Other Witnesses.

There, a forest resembling a mass of clouds and frequented by Siddhas and Charanas... (KUMB: 1-91-1)

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While pursuing wild deer, exhausted by the exertion, he saw a forest two yojanas from the city. (KUMB: 1-91-2)

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While pursuing the deer, the king urged the horses on swiftly. (KUMB: 1-91-3)

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resounding with the calls of male cuckoos and swarms of cicadas... (KUMB: 1-91-7; NILA: 01.070.005)

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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)

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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)

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The king, his eyes wide with wonder, was delighted. (KUMB: 1-91-39)

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and by sweet Sāman chants sung by sages steadfast in their vows... (KUMB: 1-91-40; NILA: 01.070.038)

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with chants of the Bhāruṇḍa Sāman, by those who had sprung from Atharvan’s head, (KUMB: 1-91-41; NILA: 01.070.039)

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by experts in language, meter, and etymology, highly skilled in the reckoning of time; (KUMB: 1-91-46; NILA: 01.070.044)

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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)

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and he heard the sound uttered by those foremost in many branches of learning. (KUMB: 1-91-48; NILA: 01.070.046)

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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)

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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)

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Then, hearing his call, a maiden as lovely as Śrī emerged from the hermitage, dressed as an ascetic. (BORI: 1-65-3)

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As soon as the dark-eyed maiden saw King Duḥṣanta, she promptly honored him and said, “Welcome to you.” (BORI: 1-65-4)

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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)

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After duly honoring him and inquiring about his health, she said with a smile, “What shall I do for you?” (BORI: 1-65-6)

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Then the king, duly honored, beheld the sweet-speaking maiden, flawless in every limb, and said to her: (BORI: 1-65-7)

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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)

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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)

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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)

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—radiant in form, austerity, and self-control, and endowed with beauty and youth—the king said: (BORI: 1-65-11)

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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)

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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)

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Thus addressed by the king in that hermitage, the maiden smiled and spoke these sweet words: (BORI: 1-65-14)

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Duḥṣanta, I am known as the daughter of the blessed Kaṇva, the ascetic who is steadfast, righteous, and renowned. (BORI: 1-65-15)

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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)

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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)

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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)

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A certain sage came here and asked about my birth. Hear, O king, what the venerable one told him. (BORI: 1-65-19)

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Long ago, while Viśvāmitra was performing severe austerities, he greatly alarmed Śakra, the lord of the hosts of gods. (BORI: 1-65-20)

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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)

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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)

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That great ascetic Vishvamitra, radiant as the sun, is practicing fearsome austerities and making my heart tremble. (BORI: 1-65-23)

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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)

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Lest he dislodge me from my position, go and entice him. Disrupt his austerities and do me the greatest favor. (BORI: 1-65-25)

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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)

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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)

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Even you are alarmed by that great man’s energy, austerity, and wrath; how could I not be alarmed? (BORI: 1-65-28)

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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)

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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)

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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)

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There, in ancient times during a famine, the lordly sage returned to the hermitage and named the river Pārā. (BORI: 1-65-32)

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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)

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and who, enraged, created further hosts of stars—constellations beginning with Śravaṇa—to rival the splendor of the stars; (BORI: 1-65-34)

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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)

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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)

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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]

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]

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]

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]

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]

“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]

Supplementary Verses from Other Witnesses.

Greatly delighted, she then approached the venerable lord who had arrived. (KUMB: 1-92-4)

[PV-SVO:01_008_146]

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]

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]

What purpose do you wish to accomplish by coming to the hermitage? (KUMB: 1-92-9)

[PV-SVO:01_008_149]

Who are you, who have now come here to the great sage’s auspicious hermitage? (KUMB: 1-92-10)

[PV-SVO:01_008_150]

I am the son of that great-souled royal seer Ilina. (KUMB: 1-92-11)

[PV-SVO:01_008_151]

My name is Duṣyanta, truly, lotus-eyed lady. (KUMB: 1-92-12)

[PV-SVO:01_008_152]

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]

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]

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]

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]

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]

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]

One who presents himself to the virtuous as other than he really is… (KUMB: 1-92-28)

[PV-SVO:01_008_159]

That fool is shrouded in sin and thereby robs himself. (KUMB: 1-92-29)

[PV-SVO:01_008_160]

Since you are celibate, where then did this Shakuntala come from? (KUMB: 1-92-30)

[PV-SVO:01_008_161]

How, then, was this daughter Śakuntalā born to you? Tell me the truth, Kāśyapa. (KUMB: 1-92-31)

[PV-SVO:01_008_162]

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]

“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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

Supplementary Verses from Other Witnesses.

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]

He gave no thought to the thousands of years that had thus passed. (KUMB: 1-93-9)

[PV-SVO:01_008_184]

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]

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]

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]

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]

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]

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]

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]

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]

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]

“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]

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]

Gold necklaces, garments, earrings, bracelets, and beautiful, splendid gems and jewels from many cities… (BORI: 1-67-2)

[PV-OTH:01_008_196]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

“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]

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]

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]

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]

“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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

Supplementary Verses from Other Witnesses.

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]

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]

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]

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]

Brahmins wield wrath as their weapon; those who bear arms are not Brahmins. (KUMB: 1-94-9क्ष्)

[PV-SVO:01_008_232]

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]

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]

I know that great seer, noble lady; he harbors no anger. (KUMB: 1-94-12)

[PV-SVO:01_008_235]

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]

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]

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]

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]

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]

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]

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]

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]

At the foremost Brahmin’s command, with the auspicious ceremonial rites performed... (KUMB: 1-94-34)

[PV-SVO:01_008_244]

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]

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]

and will approach the forest to the resounding of conches and drums. (KUMB: 1-94-38)

[PV-SVO:01_008_247]

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]

He embraced her with both arms and looked at her with a smile. (KUMB: 1-94-40)

[PV-SVO:01_008_249]

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]

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]

“I have not come without first appeasing that foremost of Brahmins. Take heart,” he said. (KUMB: 1-94-44)

[PV-SVO:01_008_252]

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]

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, 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]

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]

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]

After setting roots and fruits before that sage to his liking, (KUMB: 1-94-51)

[PV-SVO:01_008_258]

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]

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]

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]

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]

You should grant your favor and ensure the safety of the Kshatriya lineage. (KUMB: 1-94-56)

[PV-SVO:01_008_263]

But Kāśyapa, perceiving everything with his divine sight... (KUMB: 1-94-56क्ष्)

[PV-SVO:01_008_264]

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]

There is nothing to fear, blessed lady. Do not grieve; you have done well. (KUMB: 1-94-59)

[PV-SVO:01_008_266]

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]

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]

And I have found a husband in the very presence of the gods. (KUMB: 1-94-66)

[PV-SVO:01_008_269]

Having spoken thus, the resolute woman fixed her mind… (KUMB: 1-94-67)

[PV-SVO:01_008_270]

“So be it,” Kanva, foremost among upholders of dharma, said to her. (KUMB: 1-94-68)

[PV-SVO:01_008_271]

And with both hands he touched his daughter, who was as beautiful as Śrī. (KUMB: 1-94-69)

[PV-SVO:01_008_272]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

“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]

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]

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]

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]

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]

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]

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]

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]

Urvashi, Purvachitti, Sahajanya, Menaka, Vishvachi, and Ghritachi are the six foremost among the apsarases. (BORI: 1-68-67)

[PV-OTH:01_008_341]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

Supplementary Verses from Other Witnesses.

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

Kanva summoned Shakuntala and said: (KUMB: 1-96-2)

[PV-SVO:01_008_388]

Kanva said, “Listen, my dear daughter, pure-smiling one, to what I have to say.” (KUMB: 1-96-2क्ष्)

[PV-SVO:01_008_389]

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]

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]

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]

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]

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]

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]

Do not answer back; I adjure you by my feet. (KUMB: 1-96-9)

[PV-SVO:01_008_396]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

Seeing her son duly honored by Kashyapa and receiving Kashyapa’s permission, Shakuntala rejoiced. (KUMB: 1-96-36)

[PV-SVO:01_008_420]

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]

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]

Shakuntala bowed to her father with joined palms, then walked respectfully around him and said: (KUMB: 1-96-39)

[PV-SVO:01_008_423]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

Around midday, they slowly arrived at Pratishthana, the city built by Puruhuta for Aila. (KUMB: 1-96-53)

[PV-SVO:01_008_435]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

Filled with joy, he thought himself to be in Indra’s realm. (KUMB: 1-96-69)

[PV-SVO:01_008_451]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

“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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

“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]

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]

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]

“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]

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]

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]

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]

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 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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

“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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

I visit the abodes of Mahendra, Kubera, Yama, and Varuna. Behold my power, O king! (BORI: 1-69-4)

[PV-OTH:01_008_544]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

King Duhshanta then named Shakuntala’s son Bharata and installed him as crown prince. (BORI: 1-69-44)

[PV-OTH:01_008_584]

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]

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]

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]

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]

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]

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]

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]

Supplementary Verses from Other Witnesses.

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]

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]

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]

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]

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]

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]

Fools are especially prone to disparagement, while good people are never particularly given to it. (KUMB: 1-99-20)

[PV-SVO:01_008_598]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

Without a witness, unfortunate as I am, I shall go back the way I came. (KUMB: 1-99-45)

[PV-SVO:01_008_612]

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]

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]

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]

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]

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]

Then all beings addressed him from every side. (KUMB: 1-100-6)

[PV-SVO:01_008_618]

The gods said, “This child was begotten from your own body. Do not despise Shakuntala.” (KUMB: 1-100-6क्ष्)

[PV-SVO:01_008_619]

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]

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]

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]

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]

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]

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]

Therefore, it was for that reason that I said this to him. (KUMB: 1-100-23)

[PV-SVO:01_008_626]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

Then Bharata, having performed great sacrifices, obtained from Bharadvaja a son named Bhumanyu, O Bharata. (KUMB: 1-101-10)

[PV-SVO:01_008_646]

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]

Then Bhumanyu had a son named Diviratha; Suhotra, Suhota, Suhavis, and Suyajus likewise… (KUMB: 1-101-12)

[PV-SVO:01_008_648]

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]

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]

—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]

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]

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]

The Ikshvaku princess bore King Suhotra three sons—Ajamidha, Sumidha, and Purumidha, O Bharata. (KUMB: 1-101-18)

[PV-SVO:01_008_654]

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]

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]

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]

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]

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]

Then the kingdom fell into ruin, stricken by manifold calamities—hunger, death, drought, and disease. (KUMB: 1-101-24)

[PV-SVO:01_008_660]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

Avikshit, Parikshit, the valiant Shabalashva, Adhiraja, Viraja, and the mighty Shalmali. (KUMB: 1-101-40)

[PV-SVO:01_008_676]

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]

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]

Indrasena, Sushena, and Bhimasena by name—the mighty sons of Janamejaya, renowned on earth. (KUMB: 1-101-43)

[PV-SVO:01_008_679]

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]

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]

Dhritarashtra then became king. His sons were Kundika, Hasti, Vitarka, Kratha, and Kundina, the fifth. (KUMB: 1-101-46)

[PV-SVO:01_008_682]

Havishravas, Indrabha, Bhumanyu, and Aparajita; but these three among Dhritarashtra’s sons, renowned on earth— (KUMB: 1-101-47)

[PV-SVO:01_008_683]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]