Duhshanta and Shakuntala

 

Duhshanta and Shakuntala

The founder of the Paurava line was Duhshanta gifted with great energy. He was the protector of the earth bounded by the four seas. That king had full sway over four quarters of this world. He was the lord also of various regions in the midst of the sea. That great oppressor of all foes had sway over the countries even of the Mlechchhas.

 

During his rule there were no men of mixed castes, no tillers of the soil (for the land, of itself, yielded produce), no workers of mines (for the surface of the earth yielded in abundance), and no sinful men. All were virtuous, and did everything from virtuous motives. There was no fear of thieves, no fear of famine, no fear of disease. All four orders took pleasure in doing their respective duties and never performed religious acts for obtaining fruition of desires. His subjects, depending upon him, never entertained any fear. Indra poured showers at the proper time, and the produce of the fields was always pulpy and juicy. The earth was full of all kinds of wealth and all kinds of animals. The Brahmanas were always engaged in their duties and they were always truthful. The youthful monarch was endued with wonderful prowess and a physical frame hard as the thunderbolt, so that he could, taking up the mountain Mandara with its forests and bushes, support it on his arms. He was well-skilled in four kinds of encounters with the mace (hurling it at foes at a distance, striking at those that are near, whirling it in the midst of many, and driving the foe before). He was skilled also in the use of all kinds of weapons and in riding elephants and horses. In strength he was like unto Vishnu, in splendour like unto the maker of day, in gravity like unto the ocean, and in patience, like unto the earth. The monarch was loved by all his subjects, and he ruled his contented people virtuously.

 

Once on a time king Duhshanta of mighty arms, accompanied by a large force, went into the forest. He took with him hundreds of horses and elephants. The force that accompanied the monarch was of four kinds (foot-soldiers, car-warriors, cavalry, and elephants) - heroes armed with swords and dares and bearing in their hands maces and stout clubs. Surrounded by hundreds of warriors with lances and spears in their hands, the monarch set out on his journey. With the leonine roars of the warriors and the notes of conchs and sound of drums, with the rattle of the car-wheels and shrieks of huge elephants, all mingling with the neighing of horses and the clash of weapons of the variously armed attendants in diverse dresses, there arose a deafening tumult while the king was on his march. Ladies gifted with great beauty beheld from the terraces of goodly mansions that heroic monarch, the achiever of his own fame. The ladies saw that he was like unto Indra, capable of repulsing the elephants of foes. They believed that he was the wielder of the thunderbolt himself. And they said: “This is that tiger among men who in battle is equal unto the Vasus in prowess, and in consequence of the might of whose arms no foes are left.” Saying this, the ladies from affection gratified the monarch by showering flowers on his head. Followed by foremost of Brahmanas uttering blessings all the way, the king in great gladness of heart went towards the forest, eager for slaying the deer.

 

Many Brahmanas, Kshatriyas, Vaisyas, and Sudras, followed the monarch who was like unto the king of the celestials seated on the back of a proud elephant. The citizens and other classes followed the monarch for some distance. They at last refrained from going farther at the command of the king. The king, then, ascending his chariot of winged speed, filled the whole earth and even the heavens, with the rattle of his chariot wheels. As he went, he saw around him a forest like unto Nandana itself (the celestial garden). It was full of Bilwa, Arka, Khadira (catechu), Kapittha (wood-apple) and Dhava trees. He saw that the soil was uneven and scattered over with blocks of stone loosened from the neighbouring cliffs. He saw that it was without water and without human beings and lay extended for many Yojanas around. It was full of deer, and lions, and other terrible beasts of prey.

 

King Duhshanta, assisted by his followers and the warriors in his train, agitated that forest, killing numerous animals. Duhshanta, piercing them with his arrows, felled numerous tigers that were within shooting range. The king wounded many that were too distant, and killed many that were too near with his heavy sword. That foremost of all wielders of dares killed many by hurling his dares at them. Well-conversant with the art of whirling the mace, the king of immeasurable prowess fearlessly wandered over the forest. The king roamed about, killing the denizens of the wilderness sometimes with his sword and sometimes by fast-descending blows of his mace and heavy club.

 

When the forest was so disturbed by the king possessed of wonderful energy and by the warriors in his train delighting in warlike sports, the lions began to desert it in numbers. And herds of animals deprived of their leaders, from fear and anxiety began to utter loud cries as they fled in all directions. Fatigued with running, they began to fall down on all sides, unable to slake their thirst, having reached river-beds that were perfectly dry. Many so falling were eaten up by the hungry warriors. While others were eaten up after having been duly quartered and roasted in fires lit up by them. Many strong elephants, maddened with the wounds they received and alarmed beyond measure, fled with trunks raised on high. And those wild elephants, betraying the usual symptoms of alarm by urinating and ejecting the contents of their stomachs and vomiting blood in large quantities, trampled, as they ran, many warriors to death. That forest which had been full of animals, was by the king with his bands of followers and with sharp weapons soon made bereft of lions and tigers and other monarchs of the wilderness.

 

Then the king with his followers, having killed thousands of animals, entered another forest with a view to hunting. Attended by a single follower and fatigued with hunger and thirst, he came upon a large desert on the frontiers of the forest. Having crossed this herbless plain, the king came upon another forest full of the retreats of ascetics, beautiful to look at, delightful to the heart and of cool agreeable breezes. It was full of trees covered with blossoms, the soil overgrown with the softest and greenest grass, extending for many miles around, and echoing with the sweet notes of winged warblers. It resounded with the notes of the male Kokila and of the shrill cicala. It was full of magnificent trees with outstretched branches forming a shady canopy overhead. The bees hovered over flowery creepers all around. And there were beautiful bowers in every place. There was no tree without fruits, none that had prickles on it, none that had no bees swarming around it. The whole forest resounded with the melody of winged choristers. It was decked with the flowers of every season. There were refreshing shades of blossoming trees.

 

Such was the delicious and excellent forest that the great bowman entered. Trees with branches beautified with clusters began to wave gently at the soft breeze and rain their flowers over the monarch's head. The trees, clad in their flowery attires of all colours, with sweet-throated warblers perched on them, stood there in rows with heads touching the very heavens. Around their branches hanging down with the weight of flowers the bees tempted by the honey hummed in sweet chorus. The king, beholding innumerable spots covered with bowers of creepers decked with clusters of flowers, from excess of gladness, became very much charmed. The forest was exceedingly beautiful in consequence of those trees ranged around with flowery branches twining with each other and looking like so many rainbows for gaudiness and variety of colour. It was the resort of bands of Siddhas, of the Charanas, of tribes of Gandharvas, and Apsaras, of monkeys and Kinnaras drunk with delight. Delicious cool, and fragrant breezes, conveying the fragrance from fresh flowers, blew in all directions as if they had come there to sport with the trees. The king saw that charming forest gifted with such beauties. It was situated in a delta of the river, and the cluster of high trees standing together lent the place the look of a gaudy pole erected to Indra's honour.

 

In that forest which was the resort of ever cheerful birds, the monarch saw a delightful and charming retreat of ascetics. There were many trees around it. The sacred fire was burning within it. The king worshipped that unrivalled retreat. He saw seated in it numerous Yatis, Valakhilyas and other Munis. It was adorned with many chambers containing sacrificial fire. The flowers dropping from the trees had formed a thick carpet spread over the ground. The spot looked exceedingly beautiful with those tall trees of large trunks. By it flowed the sacred and transparent Malini with every species of water-fowl playing on its bosom. That stream infused gladness into the hearts of the ascetics who resorted to it for purposes of ablutions. The king beheld on its banks many innocent animals of the deer species and was exceedingly delighted with all that he saw.

 

The monarch, the course of whose chariot no foe could obstruct, then entered that Ashrama which was like unto the region of the celestials, being exceedingly beautiful all over. The king saw that it stood on the margin of the sacred stream which was like the mother of all the living creatures residing in its vicinage. On its bank sported the Chakravaka, and waves of milk white foam. There stood also the habitations of Kinnaras. Monkeys and bears too disported themselves in numbers. There lived also holy ascetics engaged in studies and meditation. There could be seen also elephants and tigers and snakes. It was on the banks of that stream that the excellent Ashrama of the illustrious Kashyapa stood, offering a home to numerous Rishis of great ascetic merit. Beholding that river, and also the Ashrama washed by that river which was studded with many islands and which possessed banks of so much beauty,- an Ashrama like unto that of Nara and Narayana lived by the water of the Ganga--the king resolved to enter into that sacred abode. Desirous of beholding the great Rishi of ascetic wealth, the illustrious Kanwa of the race of Kasyapa, one who possessed every virtue and who, for his splendour, could be gazed at with difficulty, he approached that forest resounding with the notes of maddened peacocks and like unto the gardens of the great Gandharva, Chitraratha, himself.

 

Halting his army consisting of flags, cavalry, infantry, and elephants at the entrance of the forest, the monarch spoke as follows: “I shall go to behold the mighty ascetic of Kasyapa's race, one who is without darkness. Stay you here until my return!”

 

The king having entered that forest which was like unto Indra's garden, soon forgot his hunger and thirst. He was pleased beyond measure. The monarch, laying aside all signs of royalty, entered that excellent Ashrama with but his minister and his priest, desirous of beholding that Rishi who was an indestructible mass of ascetic merit. The king saw that the Ashrama was like unto the region of Brahman. Here were bees sweetly humming and there were winged warblers of various species pouring forth their melodies. At particular places that tiger among men heard the chanting of Rik hymns by first-rate Brahmanas according to the just rules of intonation. Other places again were graced with Brahmanas acquainted with ordinances of sacrifice, of the Angas and of the hymns of the Yajurveda. Other places again were filled with the harmonious strains of Saman hymns sung by vow-observing Rishis. At other places the Ashrama was decked with Brahmanas learned in the Atharvan Veda. At other places again Brahmanas learned in the Atharvan Veda and those capable of chanting the sacrificial hymns of the Saman were reciting the Samhitas according to the just rules of voice. At other places again, other Brahmanas well-acquainted with the science of orthoepy were reciting mantras of other kinds. In fact, that sacred retreat resounding with these holy notes was like unto a second region of Brahman himself. There were many Brahmanas skilled in the are of making sacrificial platforms and in the rules of Krama in sacrifices, conversant with logic and the mental sciences, and possessing a complete knowledge of the Vedas. There were those also who were fully acquainted with the meanings of all kinds of expressions; those that were conversant with all special rites, those also that were followers of Moksha-Dharma; those again that were well-skilled in establishing propositions; rejecting superfluous causes, and drawing right conclusions. There were those having a knowledge of the science of words (grammar), of prosody, of Nirukta; those again that were conversant with astrology and learned in the properties of matter and the fruits of sacrificial rites, possessing a knowledge of causes and effects, capable of understanding the cries of birds and monkeys, well-read in large treatises, and skilled in various sciences. The king, as he proceeded, heard their voices. The retreat resounded also with voice of men capable of charming human hearts. The slayer of hostile heroes also saw around him learned Brahmanas of rigid vows engaged in Japa (the repeated muttering of the names of gods) and Homa (burnt-offering). The king wondered much on beholding the beautiful carpets which those Brahmanas offered to him respectfully. That best of monarchs, at the sight of the rites with which those Brahmanas worshipped the gods and the great Rishis, thought within himself that he was in the region of Brahman. The more the king saw that auspicious and sacred Ashrama of Kasyapa protected by that Rishi's ascetic virtues and possessing all the requisites of a holy retreat, the more he desired to see it. In fact, he was not satisfied with his short survey. The slayer of heroes at last, accompanied by his minister and his priest, entered that charming and sacred retreat of Kasyapa inhabited all around by Rishis of ascetic wealth and exalted vows.

 

The monarch then, as he proceeded, left even his reduced retinue at the entrance of the hermitage. Entering quite alone he saw not the Rishi (Kanwa) of rigid vows. Not seeing the Rishi and finding that the abode was empty, he called loudly, saying, “What ho, who is here?” The sound of his voice was echoed back. Hearing the sound of his voice, there came out of the Rishi's abode a maiden beautiful as Sri herself but dressed as an ascetic's daughter. The black-eyed fair one, as she saw king Duhshanta, bade him welcome and received him duly. And, showing him due respect by the offer of a seat, water to wash his feet, and Arghya, she enquired about the monarch's health and peace. And having worshipped the king and asked him about his health and peace, the maiden reverentially asked, “What must be done, O king! I await your commands.” The king, duly worshipped by her, said unto that maiden of faultless features and sweet speech, “I have come to worship the highly-blessed Rishi Kanwa. Tell me, O amiable and beautiful one, where has the illustrious Rishi gone?”

 

Sakuntala then answered, “My illustrious father has gone away from the Ashrama to fetch fruit. Wait but a moment and you wilt see him when he arrives.”

 

The king not seeing the Rishi and addressed thus by her, beheld that the maiden was exceedingly beautiful and endued with perfect symmetry of shape. He saw that she was of sweet smiles. She stood decked with the beauty of her faultless features, her ascetic penances, and her humility. He saw that she was in the bloom of youth. He therefore asked her, “Who are you? And whose daughter, O beautiful one? Why has you come into the woods also? Gifted with so much beauty and such virtues, whence have you come? O charming one, at the very first glance have you stolen my heart! I desire to learn all about you; therefore tell me all.” Thus addressed by the monarch, the maiden smilingly replied in these sweet words, “O Duhshanta, I am the daughter of the virtuous, wise, high-souled, and illustrious ascetic Kanwa.”

 

Duhshanta, hearing this, replied, “The universally-worshipped and highly-blessed Rishi is one whose seed has been drawn up. Even Dharma himself might fall off from his course but an ascetic of rigid vows can never fall off so. Therefore, how have you been born as his daughter? This great doubt of mine it beholds you to dispel.”

 

Sakuntala then replied: “Hear, O king, what I have learnt regarding all that befell me of old and how I became the daughter of the Muni. Once on a time, a Rishi came here and asked about my birth. All that Kanwa told him, hear now from me, O king! My father Kanwa, in answer to that Rishi's enquiries, said:

 

“Viswamitra, of old, having been engaged in the austere penances alarmed Indra, the chief of the celestials, who thought that the mighty ascetic of blazing energy would, by his penances, hurl him down from his high seat in heaven. Indra, thus alarmed, summoned Menaka and told her, “You, O Menaka, are the first of celestial Apsaras. Therefore, do me this service. Hear what I say. This great ascetic Viswamitra like unto the Sun in splendour, is engaged in the most severe of penances. My heart is trembling with fear. Indeed, this is your business. You must see that Viswamitra of soul rapt in contemplation and engaged in the austere penances, who might hurl me down from my seat. Go and tempt him and frustrating his continued austerities accomplish my good. Win him away from his penances, by tempting him with your beauty, youth, agreeableness, arts, smiles and speech.” Hearing all this, Menaka replied, “The illustrious Viswamitra is endued with great energy and is a mighty ascetic. He is very short-tempered too, as is known to you. The energy, penances, and wrath of the high-souled one have made even you anxious. Why should I not also be anxious? He it was who made even the illustrious Vasishtha bear the pangs of witnessing the premature death of his children. He it was who, though at first born as Kshatriya, subsequently became a Brahmana by virtue of his ascetic penances. He it was who, for purposes of his ablutions, created a deep river that can with difficulty be forded, and which sacred stream is known by the name of the Kausiki. It was Viswamitra whose wife, in a season of distress, was maintained by the royal sage Matanga (Trisanku) who was then living under a father's curse as a hunter. It was Viswamitra who, on returning after the famine was over, changed the name of the stream having his Ashrama from Kausik into Para. It was Viswamitra who in return for the services of Matanga, himself became the latter's priest for purposes of a sacrifice. The lord of the celestials himself went through fear to drink the Soma juice. It was Viswamitra who in anger created a second world and numerous stars beginning with Sravana. He it was who granted protection to Trisanku smarting under a superior's curse. I am frightened to approach him of such deeds. Tell me, O Indra, the means that should be adopted so that I may not be burnt by his wrath. He can burn the three worlds by his splendour, can, by a stamp (of his foot), cause the earth to quake. He can sever the great Meru from the earth and hurl it to any distance. He can go round the ten points of the earth in a moment. How can a woman like me even touch such a one full of ascetic virtues, like unto a blazing fire, and having his passions under complete control? His mouth is like unto a blazing fire; the pupils of his eyes are like the Sun and the Moon; his tongue is like unto Yama himself. How shall, O chief of the celestials, a woman like me even touch him? At the thought of his prowess Yama, Soma, the great Rishis, the Saddhyas, the Viswas, Valakhilyas, are terrified! How can a woman like me gaze at him without alarm? Commanded, however, by you, I shall somehow approach that Rishi. But, devise you some plan whereby protected by you, I may safely move about that Rishi. I think that when I begin to play before the Rishi, Marut (the god of wind) had better go there and rob me of my dress, and Manmatha (the god of love) had also, at your command, better help me then. Let also Marut on that occasion bear thither fragrance from the woods to tempt the Rishi.” Saying this and seeing that all she had spoken about had been duly provided, Menaka went to the retreat of the great Kausika.

 

Indra, thus addressed by her, then commanded him who could approach every place (viz., the god of the wind) to be present with Menaka at the time she would be before the Rishi. The timid and beautiful Menaka then entered the retreat and saw there Viswamitra who had burnt, by his penances, all his sins, and was engaged still in ascetic penances. Saluting the Rishi, she then began to sport before him. Just at that time Marut robbed her of her garments that were white as the Moon. She thereupon ran, as if in great bashfulness, to catch hold of her attire, and as if she was exceedingly annoyed with Marut. She did all this before the very eyes of Viswamitra who was endued with energy like that of fire. And Viswamitra saw her in that attitude. Beholding her divested of her robes, he saw that she was of faultless feature. That best of Munis saw that she was exceedingly handsome, with no marks of age on her person. Beholding her beauty and accomplishments that bull amongst Rishis was possessed with lust and made a sign that he desired her companionship. He invited her accordingly, and she also of faultless features expressed her acceptance of the invitation. They then passed a long time there in each other's company. Sporting with each other, just as they pleased, for a long time as if it were only a single day, the Rishi begat on Menaka a daughter named Sakuntala. Menaka (as her conception advanced) went to the

banks of the river Malini coursing along a valley of the charming mountains of Himavat. There she gave birth to that daughter. She left the new-born infant on the bank of that river and went away. Beholding the new-born infant lying in that forest destitute of human beings but abounding with lions and tigers, a number of vultures sat around to protect it from harm. No Rakshasas or carnivorous animals took its life. Those vultures protected the daughter of Menaka. I went there to perform my ablution and beheld the infant lying in the solitude of the wilderness surrounded by vultures. Bringing her hither I have made her my daughter. Indeed, the maker of the body, the protector of life, the giver of food, are all three, fathers in their order, according to the scriptures. Because she was surrounded in the solitude of the wilderness, by Sakuntas (birds), therefore, has she been named by me Sakuntala (bird-protected). O Brahman, learn that it is thus that Sakuntala has become my daughter. And the faultless Sakuntala also regards me as her father.”

 

This is what my father had said unto the Rishi, having been asked by him. O king! It is thus that you must know I am the daughter of Kanwa. Not knowing my real father, I regard Kanwa as my father. Thus have I told you, O king, all that has been heard by me regarding my birth!”

 

King Duhshanta, hearing all this, said, “Well-spoken, O princess, this that you have said! Be my wife, O beautiful one! What shall I do for you? Golden garlands, robes, ear-rings of gold, white and handsome pearls, from various countries, golden coins, finest carpets, I shall present you this very day. Let the whole of my kingdom be yours today, O beautiful one! Come to me, wedding me, according to the Gandharva form. Of all forms of marriage, the Gandharva one is regarded as the first.”

 

Sakuntala, hearing this, said, “O king, my father has gone away from this Ashrama to bring fruit. Wait but a moment; he will bestow me on you.”

 

Duhshanta replied, “O beautiful and faultless one, I desire that you should be my life's companion. Know you that I exist for you, and my heart is in you. One is certainly one's own friend, and one certainly may depend upon one's own self. Therefore, according to the ordinance, you can certainly bestow yourself. There are, in all, eight kinds of marriages. These are Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva, Rakshasa, and Paisacha, the eighth. Manu, the son of the self-create, has spoken of the appropriateness of all these forms according to their order. Know that the first four of these are fit for Brahmanas, and the first six for Kshatriyas. As regards kings, even the Rakshasa form is permissible. The Asura form is permitted to Vaisyas and Sudras. Of the first five the three are proper, the other two being improper. The Paisacha and the Asura forms should never be practised. These are the institutes of religion, and one should act according to them. The Gandharva and the Rakshasa form are consistent with the practices of Kshatriyas. You need not entertain the least fear. There is not the least doubt that either according to any one of these last-mentioned forms, or according to a union of both of them, our wedding may take place. Full of desire I am, you also in a similar mood mayst become my wife according to the Gandharva form.”

 

Sakuntala, having listened to all this, answered, “If this be the course sanctioned by religion, if, indeed, I am my own disposer, hear, O you foremost one of Puru's race, what my terms are. Promise truly to give me what I ask you. The son that shall be begotten on me shall become your heir-apparent. This, O king, is my fixed resolve. O Duhshanta, if you grant this, then let our union take place.”

 

The monarch, without taking time to consider at once told her, “Let it be so. I will even take you with me to my capital. I tell you truly. You deserve all this.” So saying, that first of kings wedded the handsome Sakuntala of graceful gait, and knew her as a husband. Assuring her duly, he went away, telling her repeatedly, “I shall send you, for your escort, my troops of four classes. Indeed, it is even thus that I shall take you to my capital, O you of sweet smiles!”

 

Having promised so unto her, the king went away. And as he retraced his way homewards, he began to think of Kasyapa. He asked himself, “What will the illustrious ascetic say, after he has known all?' Thinking of this, he entered his capital.

 

The moment the king had left, Kanwa arrived at his abode. But Sakuntala, from a sense of shame, did not go out to receive her father. That great ascetic, however, possessed of spiritual knowledge, knew all. Indeed beholding everything with his spiritual eye, the illustrious one was pleased, and addressing her, said, “Amiable one, what has been done by you today in secret, without, having waited for me, viz., intercourse with a man, has not been destructive of your virtue. Indeed, union according to the Gandharva form, of a wishful woman with a man of sensual desire, without mantras of any kind, it is said, is the best for Kshatriyas. That best of men, Duhshanta, is also high-souled and virtuous. You have, O Sakuntala, accepted him for your husband. The son that shall be born of you shall be mighty and illustrious in this world. He shall have sway over the sea. The forces of that illustrious king of kings, while he goes out against his foes shall be irresistible.”

 

Sakuntala then approached her fatigued father and washed his feet. Taking down the load he had with him and placing the fruits in proper order, she told him, “It beholds you to give your grace to that Duhshanta whom I have accepted for my husband, as well as his ministers!”

 

Kanwa replied, “For your sake I am inclined to bless him. But receive from me the boon that you desire.” Sakuntala, thereupon, moved by desire of benefiting Duhshanta, asked the boon that the Paurava monarchs might ever be virtuous and never deprived of their thrones.

 

After Duhshanta had left the Ashrama having made those promises unto Sakuntala, the latter of tapering thighs brought forth a boy of immeasurable energy. When the child was three years old, he became in splendour like the blazing fire. He was possessed of beauty and magnanimity and every accomplishment. Kanwa, caused all the rites of religion to be performed in respect of that intelligent child thriving day by day. The boy gifted with pearly teeth and shining locks, capable of slaying lions even then, with all auspicious signs on his palm, and broad expansive forehead, grew up in beauty and strength. Like unto a celestial child in splendour, he began to grow up rapidly. When he was only six years of age, endued with great strength he used to seize and bind to the trees that stood around that Ashrama, lions and tigers and bears and buffaloes and elephants. And he rode on some animals, and pursued others in sportive mood. The dwellers at Kanwa's Ashrama thereupon bestowed on him a name. They said, because he seizes and restrains an animals however strong, let him, be called Sarvadamana (the subduer of all). It was thus that the boy came to be named Sarvadamana, endued as he was with prowess, and energy and strength. The Rishi seeing the boy and marking also his extraordinary acts, told Sakuntala that the time had come for his installation as the heir-apparent. Beholding the strength of the boy, Kanwa commanded his disciples, saying, “Bear you without delay this Sakuntala with her son from this abode to that of her husband, blessed with every auspicious sign. Women should not live long in the houses of their paternal or maternal relations. Such residence is destructive of their reputation, their good conduct, their virtue. Therefore, delay not in bearing her hence.” These disciples of the Rishi thereupon, saying “So be it,” went towards Hastinapura with Sakuntala and her son ahead of them.

 

Then she of fair eye-brows, taking with her that boy of celestial beauty, endued with eyes like lotus petals, left the woods where she had been first known by Duhshanta. Having approached the king, she with her boy resembling in splendour the rising sun was introduced to him. The disciples of the Rishi having introduced her, returned to the Ashrama. Sakuntala having worshipped the king according to proper form, told him, “This is your son, O king! Let him be installed as your heir-apparent. This child, like unto a celestial, has been begotten by you upon me. Therefore, fulfil now the promise you gave me. Call to mind, the agreement you had made on the occasion of your union with me in the Ashrama of Kanwa.”

 

The king, hearing these her words, and remembering everything said, “I do not remember anything. Who are you, O wicked woman in ascetic guise? I do not remember having any connection with you in respect of Dharma, Kama and Artha. Go or stay or do as you please.” Thus addressed by him, the fair-coloured innocent one became abashed. Grief deprived her of consciousness and she stood for a time like an wooden post. Soon, however, her eyes became red like copper and her lips began to quiver. The glances she now and then cast upon the king seemed to burn the latter. Her rising wrath however, and the fire of her asceticism, she extinguished within herself by an extraordinary effort. Collecting her thoughts in a moment, her heart possessed with sorrow and rage, she thus addressed her lord in anger, looking at him:

 

“Knowing everything, O monarch, how can you, like an inferior person, thus say that you know it not? Your heart is a witness to the truth or falsehood of this matter. Therefore, speak truly without degrading yourself. He who being one thing represents himself as another thing to others, is like a thief and a robber of his own self. Of what sin is he not capable? You think that you alone has knowledge of your deed. But don’t you know that the Ancient, Omniscient one lives in your heart? He knows all your sins, and you sinned in His presence. The sinner thinks that none observes him. But he is observed by the gods and by Him who is in every heart. The Sun, the Moon, the Air, the Fire, the Earth, the Sky, Water, the heart, Yama, the day, the night, both twilights, and Dharma, all witness the acts of man. Yama, the son of Surya, takes no account of the sins of him with whom Narayana the witness of all acts, is gratified. But he with whom Narayana is not gratified is tortured for his sins by Yama. The gods never bless the one who degrades himself by representing his self falsely. Even his own soul does not bless him. I am a wife devoted to my husband. I have come of my own accord, it is true. But do not, on that account, treat me with disrespect. I am your wife and, therefore, deserve to be treated respectfully. Will you not treat me so, because I have come here of my own accord? In the presence of so many, why do you treat me like an ordinary woman? I am not certainly crying in the wilderness. Do you not hear me? But if you refuse to do what I supplicate you for, O Duhshanta, your head this moment shall burst into a hundred pieces! The husband entering the womb of the wife comes out himself in the form of the son. Therefore the wife is called by those cognisant of the Vedas as Jaya (she of whom one is born). The son that is so born unto persons cognisant of the Vedic Mantras rescues the spirits of deceased ancestors. Because the son rescues ancestors from the hell call Put, he has been called by the Self-create himself as Puttra (the rescuer from Put). By a son one conquers the three worlds. By a son's son, one enjoys eternity. And by a grandson's son great-grand-fathers enjoy everlasting happiness. The wife is a man's half. The wife is the first of friends. The wife is the root of religion, profit, and desire. The wife is the root of salvation. Those who have wives can perform religious acts. Those who have wives can lead domestic lives. Those who have wives have the means to be cheerful. Those who have wives can achieve good fortune. Sweet-speeched wives are friends on occasions of joy. They are as fathers on occasions of religious acts. They are mothers in sickness and woe. Even to a traveler in the deep woods a wife is his refreshment and solace. He who has a wife is trusted by all. A wife, therefore, is one's most valuable possession. Even when the husband leaving this world goes into the region of Yama, it is the devoted wife that accompanies him there. A wife going before waits for the husband. But if the husband goes before, the chaste wife follows close. For these reasons, O king, does marriage exist. The husband enjoys the companionship of the wife both in this and in the other worlds. It has been said by learned persons that one is himself born as one's son. Therefore, a man whose wife has borne a son should look upon her as his mother. Beholding the face of the son one has begotten upon his wife, like his own face in a mirror, one feels as happy as a virtuous man, on attaining to heaven. Men scorched by mental grief, or suffering under bodily pain, feel as much refreshed in the companionship of their wives as a perspiring person in a cool bath. No man, even in anger, should ever do anything that is disagreeable to his wife, seeing that happiness, joy, and virtue,--everything depends on the wife. A wife is the sacred field in which the husband is born himself. Even Rishis cannot create creatures without women. What happiness is greater than what the father feels when the son running towards him, even though his body be covered with dust, clasps his limbs? Why then do you treat with indifference such a son, who has approached you himself and who casts pensive glances towards you for climbing your knees? Even ants support their own eggs without destroying them; then why should not you, a virtuous man that you are, support your own child? The touch of soft sandal paste, of women, of (cool) water is not so agreeable as the touch of one's own infant son locked in one's embrace. As a Brahmana is the foremost of all bipeds, a cow, the foremost of all quadrupeds, a protector, the foremost of all superiors, so is the son the foremost of all objects, agreeable to the touch. Let, therefore, this handsome child touch you in embrace. There is nothing in the world more agreeable to the touch than the embrace of one's son. I have brought forth this child, capable of dispelling all your sorrows after bearing him in my womb for full three years. “He shall perform a hundred horse-sacrifices” - these were the words uttered from the sky when I was in the lying-in room. Indeed, men going into places remote from their homes take up there others' children on their laps and smelling their heads feel great happiness. You know that Brahmanas repeat these Vedic mantras on the occasion of the consecrating rites of infancy: “You are born, O son, of my body! You are sprung from my heart. You are myself in the form of a son. Live you to a hundred years! My life depends on you, and the continuation of my race also, on you. Therefore, O son, live you in great happiness to a hundred years.” He has sprung from your body, this second being from you! Behold yourself in your son, as you behold your image in the clear lake. As the sacrificial fire is kindled from the domestic one, so has this one sprung from you. Though one, you have divided yourself. In course of hunting while engaged in pursuit of the deer, I was approached by you, I who was then a virgin in the Ashrama of my father. Urvasi, Purvachitti, Sahajanya, Menaka, Biswachi and Ghritachi, these are the six foremost of Apsaras. Amongst them again, Menaka, born of Brahman, is the first. Descending from heaven on Earth, after intercourse with Viswamitra, she gave birth to me. That celebrated Apsara, Menaka, brought me forth in a valley of Himavat. Bereft of all affection, she went away, cast me there as if I were the child of somebody else. What sinful act did I do, of old, in some other life that I was in infancy cast away by my parents and at present am cast away by you! Put away by you, I am ready to return to the refuge of my father. But it beholds you not to cast off this child who is your own.”

 

Hearing all this, Duhshanta said, “O Sakuntala, I do not know having begot upon you this son. Women generally speak untruths. Who shall believe in your words? Destitute of all affection, the lewd Menaka is your mother, and she cast you off on the surface of the Himavat as one throws away, after the worship is over, the flowery offering made to his gods. Your father too of the Kshatriya race, the lustful Viswamitra, who was tempted to become a Brahmana, is destitute of all affection. However, Menaka is the first of Apsaras, and your father also is the first of Rishis. Being their daughter, why do you speak like a lewd woman? Your words deserve no credit. Are you not ashamed to speak them, especially before me? Go hence, O wicked woman in ascetic guise. Where is that foremost of great Rishis, where also is that Apsara Menaka? And why are you, low as you are, in the guise of an ascetic? Your child too is grown up. You say he is a boy, but he is very strong. How has he soon grown like a Sala sprout? Your birth is low. You speak like a lewd woman. Lustfully you have been begotten by Menaka. All that you say is quite unknown to me. I don't know you. Go wherever you choose.”

 

Sakuntala replied, “You see, O king, the fault of others, even though they are as small as a mustard seed. But you do not notice your own faults even though they are as large as the Bilwa fruit. Menaka is one of the celestials. Indeed, Menaka is reckoned as the first of celestials. My birth, therefore, is far higher than yours. You walk upon the Earth, but I roam in the skies! Behold, the difference between ourselves is as that between (the mountain) Meru and a mustard seed! Behold my power, O king! I can repair to the abodes of Indra, Kubera, Yama, and Varuna! The saying is true which I shall refer to before you! I refer to it for example's sake and not from evil motives. Therefore, it beholds you to pardon me after you have heard it. An ugly person considers himself handsomer than others until he sees his own face in the mirror. But when he sees his own ugly face in the mirror, it is then that he perceives the difference between himself and others. He who is really handsome never taunts anybody. He who always talks evil becomes a reviler. As the swine always look for dirt and filth even in the midst of a flower-garden, so the wicked always choose the evil out of both evil and good that others speak. The wise, on hearing the speeches of others that are intermixed with both good and evil, accept only what is good, like geese that always extract the milk only, though it be mixed with water. As the honest are always pained at speaking ill of others, so do the wicked always rejoice in doing the same thing. As the honest always feel pleasure in showing regard for the old, so do the wicked always take delight in aspersing the good. The honest are happy in not seeking for faults. The wicked are happy in seeking for them. The wicked ever speak ill of the honest. But the latter never injure the former, even if injured by them. What can be more ridiculous in the world than that those that are themselves wicked should represent the really honest as wicked? When even atheists are annoyed with those that have fallen off from truth and virtue and who are really like angry snakes of virulent poison, what shall I say of myself who am nurtured in faith? He that having begotten a son who is his own image, regards him not, never attains to the worlds he covets, and verily the gods destroy his good fortune and possessions. The Pitris have said that the son continues the race and the line and is, therefore, the best of all religious acts. Therefore, none should abandon a son. Manu has said that there are five kinds of sons; those begotten by one's self upon his own wife, those obtained (as gift) from others, those purchased for a consideration, those reared with affection and those begotten upon other women than upon wedded wives. Sons support the religion and achievements of men, enhance their joys, and rescue deceased ancestors from hell. It beholds you not, therefore, to abandon a son who is such. Therefore, cherish your own self, truth, and virtue by cherishing your son. It beholds you not to support this deceitfulness. The dedication of a tank is more meritorious than that of a hundred wells. A sacrifice again is more meritorious than the dedication of a tank. A son is more meritorious than a sacrifice. Truth is more meritorious than a hundred sons. A hundred horse-sacrifices had once been weighed against Truth, and Truth was found heavier than a hundred horse-sacrifices. Truth may be equal to the study of the entire Vedas and ablutions in all holy places. There is no virtue equal to Truth: there is nothing superior to Truth. Truth is God himself; Truth is the highest vow. Therefore, violate not your pledge! Let Truth and you be even united. If you place no credit in my words, I shall of my own accord go from here. Indeed, your companionship should be avoided. But you, O Duhshanta, that when you are gone, this son of mine shall rule the whole Earth surrounded by the four seas and adorned with the king of the mountains.”

 

Sakuntala having spoken to the monarch in this wise, left his presence. But as soon as she had left, a voice from the skies, emanating from no visible shape, thus spoke unto Duhshanta as he was sitting surrounded by his occasional and household priests, his preceptors, and ministers. The voice said, 'The mother is but the sheath of flesh; the son sprung from the father is the father himself. Therefore, O Duhshanta, cherish your son, and insult not Sakuntala. The son, who is but a form of one's own seed, rescues ancestors from the region of Yama. You are the progenitor of this boy. Sakuntala has spoken the truth. The husband, dividing his body in twain, is born of his wife in the form of son. Therefore, O Duhshanta, cherish, your son born of Sakuntala. To live by forsaking one's living son is a great, misfortune. Therefore, cherish your high-souled son born of Sakuntala--And because this child is to be cherished by you even at our word, therefore shall this your son be known by the name of Bharata (the cherished).” Hearing these words uttered by the dwellers in heaven, the monarch of Puru's race became overjoyed and spoke as follows unto his priests and ministers, “Hear you these words uttered by the celestial messenger? I myself know this one to be my son. If I had taken him as my son on the strength of Sakuntala's words alone, my people would have been suspicious and my son also would not have been regarded as pure.”

 

The monarch, then, seeing the purity of his son established by the celestial messenger, became exceedingly glad. He took unto him that son with joy. The king with a joyous heart then performed all those rites upon his son that a father should perform. And the king smelt his child's head and hugged him with affection. The Brahmanas began to utter blessings upon him and the bards began to applaud him. The monarch then experienced the great delight that one feels at the touch of one's son. Duhshanta also received the wife of his with affection. He told her these words, pacifying her affectionately, “O goddess, my union with you took place privately. Therefore, I was thinking of how best to establish your purity. My people might think that we were only lustfully united and not as husband and wife, and therefore, this son that I would have installed as my heir apparent would only have been regarded as one of impure birth. Dearest, every hard word you have uttered in your anger, have I forgiven you. You are my dearest!” The royal sage Duhshanta, having spoken thus unto his dear wife, received her with offerings of perfume, food, and drink. King Duhshanta, then, bestowed the name of Bharata upon his child, and formally installed him as the heir apparent. The famous and bright wheels of Bharata's car, invincible and like unto the wheels of the cars owned by the gods, traversed every region, filling the whole Earth with their rattle. The son of Duhshanta reduced to subjection all kings of the Earth. He ruled virtuously and earned great fame. That monarch of great prowess was known by the titles of Chakravarti and Sarvabhauma. He performed many sacrifices like Indra. Kanwa was the chief priest at those sacrifices, in which the offerings to Brahmanas were great. The blessed monarch performed both the cow and the horse-sacrifices. Bharata gave unto Kanwa a thousand gold coins as the sacerdotal fee. It is that Bharata from whom have emanated so many mighty achievements. It is from him that the great race called after him in his race are called after him. In the Bharata race there have been born many godlike monarchs gifted with great energy, and like unto Brahman himself. Their number cannot be counted.

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