Chapter 2 — Abhijnanashakuntalam

Jester— (Sighing deeply) “Ah, what misfortune! Through friendship (companionship) with this king (Dushyanta), who is addicted to hunting (the chase), I have become utterly exhausted. ‘There goes the deer! There goes the boar! There goes the lion!’— shouting thus, one must wander (roam) from forest to forest even at midday through woodland regions where the shade of trees is sparse because of the heat. One has to drink the bitter (astringent) and lukewarm (slightly heated) water of mountain streams mixed with fallen, decaying leaves. And meals must be taken at uncertain times, consisting chiefly of meat roasted upon heated iron spits (skewers). Because the joints of (my bones) have been shaken from riding horses at full speed (causing pain), I do not even get sufficient sleep at night. Yet even today, very early in the morning, I was awakened by the noise of those low-born (sons of servant women) hunters (fowlers) surrounding the forest. Even after all this, the chain of suffering still has not ended. Now another boil has arisen upon an old boil (that is, one trouble has been added upon another). For yesterday, when we had fallen behind while pursuing the deer, the revered king happened to enter the hermitage, and by my ill fortune the ascetic maiden Shakuntala came into his sight. Now he has absolutely no inclination (desire) to return to the city. Even today, by thinking constantly of that very (Shakuntala), the night passed into dawn before his eyes (that is, he remained awake all night). What remedy is there (that is, what am I to do now)? Until then, let me meet him (King Dushyanta) after he has completed his daily rites (such as bathing and worship). (Turning and looking) Ah, here comes my dear friend (King Dushyanta), surrounded by attendants (female companions) carrying bows in their hands and wearing garlands of forest flowers. Very well, I shall stand here looking as though distressed and afflicted in every limb. Perhaps in this way (I may obtain some) rest.” (He stands leaning upon a wooden staff) (Thereafter, the King enters as described) King— (To himself) “Although my beloved (Shakuntala) is not easily attainable, still my mind feels reassured (contented) upon observing her affectionate gestures (expressions of love). For even before love’s desire (passion) is fulfilled, the mutual longing of both (lover and beloved) gives rise to affection (deep love).”

“And though she (Shakuntala) cast her glance elsewhere while directing her eyes (toward me), yet the loving manner in which she looked at me; the slow and graceful way in which she walked, as though playfully, because of the heaviness of her hips; and even when restrained by Priyamvada saying ‘Do not go,’ whatever she spoke angrily to her friend (that is, whatever she said in feigned anger to Priyamvada)— all this was surely directed toward me (that is, done for my sake alone). Ah! A person overcome by love (passion) sees only his own thoughts and desires everywhere.”

Jester— (Remaining standing in the same manner) “My friend, my hands and feet are no longer able to stretch (move properly). Therefore, merely by words (that is, without standing upright or raising my hands, only through speech), I proclaim (your) victory. Victory to you, victory indeed!” King— “How has this bodily affliction occurred?” Jester— “What! By troubling the eye yourself (that is, by poking a finger into the eye), are you now asking the cause of the tears?” King— “I do not understand (what you mean).” Jester— “My friend, when a cane bends like a hunchback (imitating the posture of a crooked man), does it do so by its own power, or because of the force (influence) of the river current?” King— “In that case, the river’s current is the cause.” Jester— “In the same way, you are (the cause) of my becoming bent like a hunchback.” King— “How so?” Jester— “Abandoning royal duties and dwelling in such a difficult (rugged) wilderness, filled with wild creatures (dangerous beasts), like forest-dwellers— is that proper for you? The truth is that, from daily chasing (pursuing) wild animals, the joints of my limbs have become loosened, and I am no longer master of my own body (that is, please have mercy on me). At least for a single day, take some rest.” King— (To himself) “This (jester) speaks thus. Indeed, my mind has become indifferent (disinclined) toward hunting (the chase) because of its remembrance of Kanva’s daughter (Shakuntala). For I am unable to discharge this bow, strung and fitted with arrows, against those deer who, having enjoyed the companionship of my beloved (Shakuntala), seem as though instructed by her innocent gaze itself.”

Jester— (Looking at the King’s face) “Revered sir! You are pondering something silently within your mind. It seems that my words were merely a cry in the wilderness (that is, my request for you to take rest has been futile).” King— (With a smile) (To himself) “What else indeed could I be thinking of? For me, the word of a friend is not to be transgressed (that is, I cannot violate a friend’s request). Therefore, I have given up (hunting).” Jester— “May you live long!” (He prepares to leave) King— “My friend, wait. (As yet) my statement is still incomplete.” Jester— “Please command me.” King— “After you have rested (taken rest), you must assist me in a certain easy (manageable) task of mine.” Jester— “What, in breaking (eating) laddus? Then such an opportunity (invitation) is gladly accepted (placed upon my head with joy).” King— “In whatever matter (that is, concerning whichever task) I shall mention, you must assist me therein. Ho there! Who is present here? Who is here?” Gatekeeper (Entering)— (Bowing) “Let my lord command.” King— “Raivataka, summon the commander of the army.” Gatekeeper— “Very well, (I shall do) so.” (Exiting and then re-entering along with the commander) “Here sits the lord, eagerly awaiting (with fixed gaze) to issue commands. Please approach (him).” Commander— (Looking at the King) “Even hunting (the chase), though generally considered troublesome, has become only a virtue (source of excellence) for the महाराज. For like an elephant roaming upon mountains, the King possesses a body of immense strength— its forepart hardened by the constant drawing of the bowstring (the bow-cord), capable of enduring the heat of the sun (that is, able to bear the sun’s rays), free from drops of perspiration, and though lean, not appearing thin because of its great breadth and majesty (that is, its expansive form).”

(Approaching nearby) Hail! Victory to the Maharaja, victory indeed. The forest, (the abode) of fierce wild animals, has been encircled. (Until now) why have you remained here elsewhere (away from the forest)? King— Mādhavya, who condemns hunting (the sport of hunting), has dampened (my enthusiasm for hunting). Commander— (Aside, shielding his words with his hand) My friend, remain firm in your insistence (opposition), (that is, continue standing by your demand). Meanwhile, I shall act according to the Maharaja’s wish (state of mind). (Openly) Let this fool (the dependent fellow) prattle on. (In this matter) the master himself is the proof (example). (By engaging in hunting) when excess fat is reduced, the body, with a lean abdomen, becomes agile and fit for exertion (hard work). One also gains understanding of the disturbed (agitated) minds of living beings (creatures) when they are in states (conditions) of fear and anger. For archers (warrior bowmen), it is a matter of pride that their arrows strike successfully even upon moving targets. People wrongly describe hunting (the chase) as a vice (bad habit). Where else (could there be) entertainment (of this kind) like this?

Jester— (Angrily) Hey, instigator, get away. The revered Maharaja has returned to (his) natural state of mind. You, wandering from one forest to another, will someday fall into the mouth of some old bear greedy for the flesh of human noses. King— Noble Commander, (we) are halted near a hermitage. Therefore, I do not approve your words (that is, I do not accept your suggestion). Today, let the buffaloes bathe in the waters of the ponds, repeatedly splashed up by their horns. Let the herds of deer, gathered together in the shade (in clusters), peacefully chew the cud. Let the rows of boars (groups of wild pigs), free from fear, uproot nut grass in the marshy pits (wild hollows). And let this bow of mine also, with its loosened string (bowstring), obtain rest.

Commander— Whatever pleases the Maharaja (shall be done). King— Recall the forest guards who were sent earlier (to surround the forest). Restrain them in such a way that my soldiers do not create any disturbance in the hermitage (that is, order the soldiers not to cause any obstruction or trouble in the hermitage). Remember, within peaceful ascetics there exists a hidden (concealed) fire-like power capable of burning everything. For, like sunstones that become scorching when touched by the rays of the sun, (those ascetics) reveal that (inner power) when insulted by the pride and brilliance of others.

Commander— Whatever the Maharaja commands (shall be carried out accordingly). Jester— May your speeches encouraging (the excitement for hunting) come to nothing. (The Commander exits.) King— (Looking at the attendants) You all should remove your hunting attire (dress worn for the chase). Raivataka, you too carry out your assigned duty (task) completely (properly). Attendants— As the master commands (whatever the master orders). (They exit.) Jester— You have made (this place) free from flies (solitary and undisturbed). Now sit upon this stone slab shaded by the canopy formed by the trees, so that I too may sit comfortably. King— Lead the way. Jester— Please come. (Both walk around and sit down.) King— Mādhavya, you have not gained the true fruit of your eyes, because you have not seen what is truly worth seeing. Jester— Why have I not obtained (the true fruit of my eyes)? You yourself are right before me. King— Every person considers himself handsome. I am speaking with reference to that Śakuntalā, the very ornament of the hermitage. Jester— (To himself) Good, (I) shall not give him any opportunity. (Aloud) My friend, you seem desirous of the daughter of an ascetic. King— My friend, the minds of the descendants of Puru do not become attached to anything unworthy. That maiden of the sage (Śakuntalā), like a jasmine blossom fallen upon a drooping Mandāra tree (because of its looseness), is surely the daughter of the celestial nymph (Menakā), who, after being abandoned (by Menakā), came into the possession of Sage Kaṇva.

Jester— (Laughing) Just as a person, tired of eating rich dates (fine-quality dates), develops a desire for tamarind (tintiṇī), in the same way you, who have enjoyed the company of precious women, now have this desire. King— You speak this way because you have not yet seen (Śakuntalā). Jester— Surely she must be charming, if even you are filled with wonder because of her. King— My friend, what is the use of saying more? When I reflect upon the creative power (power of formation) of the Creator (Brahmā) and upon the form of that (Śakuntalā), she appears to me as though the Creator first painted her in a picture, then breathed life (instilled living spirit) into it, and fashioned that extraordinary (unique and incomparable) jewel among women from the very essence of beauty through the power of imagination.

Jester— If that is so, (then) all beautiful women have now become without distinction; that is, because of Śakuntalā (and the charm of her beauty), all other beauties have been overshadowed. King— And this thought arises in my mind: the spotless beauty (loveliness) of that (Śakuntalā) is like a flower not yet smelled (by anyone), like a fresh tender leaf untouched by fingernails, like an unpierced (uncut and flawless) jewel, like fresh (new) honey whose sweetness has never been tasted, and like the complete (unimpaired and perfect) fruit of accumulated merit. I do not know whom the Creator will bring here as the enjoyer (the one destined to possess her).

Jester— Then you should secure her quickly. (So that she may not) fall into the hands of some ascetic with hair greased by ingudī oil. That is, accept her before she passes into unworthy hands. King— Surely she (Śakuntalā) is dependent upon others. And her father (Kaṇva) is not present here (in the hermitage). Jester— Well then, how does her loving glance appear toward you? King— The daughters of ascetics are by nature innocent and unassuming (simple and modest). Even so, whenever she came before me, she would turn away (lower her eyes); then, on some pretext, she would suddenly laugh. Therefore, through gestures restrained by modesty (good conduct), she neither fully revealed nor entirely concealed (her) feelings of love.

Jester— Then (why) do you hesitate? Has she not come and seated herself in your lap? King— While departing together with (her) companions, that (Śakuntalā), even through her modesty, clearly revealed (expressed) her feelings of love (toward me). For that slender-bodied (delicate) (Śakuntalā), after walking only a few steps, suddenly stopped (paused) saying, without any real cause (though there was no occasion), that her foot had been hurt (injured) by the tip (sharp point) of a blade of kuśa grass. And though her bark garment had not actually become entangled in the branches (twigs) of the trees, she stood pretending to free it while repeatedly turning her face back (toward me).

Jester— Then you should prepare your provisions (food and necessities for the journey) (and become a traveler upon the path of love). I can see that you have turned this hermitage into a pleasure garden. King— My friend, I have been recognized by some of the ascetics. So think of some pretext by which we may go again to the hermitage. Jester— For kings (such as you), what other excuse is needed? (You may simply go and say that the ascetics should) give us the sixth part of their wild rice (nivāra grain) (as tax). King— Fool, these ascetics pay another kind of tribute, which is gladly accepted even in preference to heaps (masses) of jewels. See, the wealth (received as tax) by kings from the four social classes (Brāhmaṇas and others) is perishable (it eventually perishes). (But) ascetics surely grant us the sixth part of their austerities, and that never perishes.

(From behind the scenes) Ah! We have been successful. King— (Listening attentively) Ah, these must be ascetics, judging from their deep and calm voices (that is, their grave and peaceful tones indicate that they are ascetics). Gatekeeper (entering)— Victory to the Maharaja, victory indeed. Two young sages are standing at the gate. King— Then admit them without delay. Gatekeeper— I shall bring them in at once. (Exits and re-enters with the young sages) This way, this way, please come (enter). (Both look at the King) First Sage— Ah, how worthy of trust is this radiant (splendid and majestic) form (of the King)! That is, though full of brilliance, his appearance inspires confidence. Or rather, this is fitting in the case of a king who is equal to sages. For he (the King) too has accepted residence in the hermitage of householders (the householder stage of life), which serves as a refuge for all. By protecting (his subjects), this (King) daily accumulates merit through austerity. Of this self-controlled (master of the senses) king, the sacred title “Rājarṣi” (royal sage — literally, ‘sage’ preceded by the word ‘king’) is sung by pairs of celestial bards and repeatedly reaches heaven, spreading throughout the celestial world.

Second Sage— Gautama, is this the same Duṣyanta who is the friend of Indra? First Sage— Who else could it be? Second Sage— That explains why this (King Duṣyanta), whose mighty arms are like the bars of a city gate, alone (by himself) protects the entire earth bordered by the dark-colored ocean — this is no wonder. For the gods, who maintain firm enmity (hostility) with the demons, place their hope of victory in battles upon the drawn bow of this (King Duṣyanta) and upon Indra’s thunderbolt. That is, in war the gods expect victory only through the aid of this king’s bow and Indra’s vajra.

Both— (Approaching nearby) O King, victory be yours. King— (Rising from his seat) I bow to both of you. Both— May your welfare prosper. (They offer fruits.) King— (Accepting them respectfully with a bow) I wish to receive your command (that is, please tell me what task is to be done). Both— It has become known to the residents of the hermitage that you are here. Therefore, they make this request to you. King— What command do they give? Both— Because the revered sage Kaṇva is not present nearby (is absent), demons are creating disturbances in our sacrificial rites. Therefore, for a few nights (that is, for a few days), remain here together with your charioteer and make the hermitage protected (that is, guard the hermitage). King— I am honored by this favor. Jester— (Moving aside) Now (indeed) this request is completely favorable (beneficial) for you. King— (Smiling) Raivataka, by my order tell the charioteer to bring my chariot together with (my) bow. Gatekeeper— As the Maharaja commands (so shall I do). (He exits.) Both (Joyfully)— For one like you, who follows the example of his ancestors, obeying the command of sages is entirely proper. Surely the kings of the Puru dynasty are consecrated in the sacrifice of granting fearlessness (providing protection and safety) to those afflicted by danger.

King— (Bowing respectfully) You two proceed ahead. I shall follow right behind you. Both— Victory to you. (Both exit.) King— Mādhavya, do you have any (curiosity) to see Śakuntalā? Jester— At first, a flood-like eagerness (to see Śakuntalā) had arisen in me. But now, after hearing about the demons, not even a drop (that is, even a little) of it remains. King— Do not be afraid. You shall remain near me. Jester— Then I am certainly safe from the demons. Gatekeeper (entering)— The prepared chariot is awaiting (expecting) the Maharaja’s victorious departure. But this Karabhaka, a messenger from the chief queen, has arrived from the city. King— (Respectfully) Has he been sent by my mother? Gatekeeper— Who else indeed? King— Then admit him. Gatekeeper— (As you command) so (I shall do). (Exits and re-enters with Karabhaka) Here is the Maharaja. Go near (him). Karabhaka— Victory to the Maharaja, victory indeed. The revered queen commands that on the coming fourth day the completion of her fast (the ceremonial meal taken at the end of a fast) will take place. On that occasion, the long-lived prince (you) should certainly honor (me with your presence) (that is, you must surely come and grace the occasion). King— On one side there is the duty toward the ascetics, and on the other the command of my elders. Both are impossible to disregard. In such a situation here, what (means or course of action) should be adopted? Jester— Remain hanging in the middle like Triśaṅku. King— Truly, I am deeply troubled. Because these two duties (protecting the sacrifice and attending my mother’s ceremonial breaking of the fast) are situated in entirely different (separate) places, my mind has become divided in two, like the current of a river striking against a mountain standing before it.

(After thinking) My friend, my mother has accepted you also like a son (that is, my mother regards you as her own son). Therefore, you should return from here and, telling the revered mother that my mind is occupied with the affairs of the ascetics, carry out the duty of a son on my behalf. Jester— You are not considering me frightened of the demons (thinking so), (and therefore sending me back to the capital), are you? King— (Smiling) How could such a thing possibly apply to you? Jester— (In that case) I shall go in the manner befitting the younger brother of a king. King— Surely the hermitage must be protected from disturbance (that is, no obstacle should arise in the hermitage); therefore I am sending all the attendants along with you. Jester— (Proudly) Then now I have become the crown prince (royal prince). King— (To himself) This young Brāhmaṇa is restless and talkative. What if he tells the queens of the inner palace about my desire (regarding Śakuntalā)? Very well, I shall speak to him in this manner. (Taking the Jester by the hand and speaking openly) My friend, I am going to the hermitage because of the greatness (dignity and sanctity) of the sages. In truth, I have no attachment (desire) toward the ascetic maiden (Śakuntalā). Look, my friend — where are we, (immersed in luxury and enjoyment), and where is that innocent being (Śakuntalā), brought up among young deer and unfamiliar with sensual desire! (Therefore) do not take seriously (as literal truth) what I said in jest (playfully).

Jester— What else indeed! (All exit.)

Chapter 2 — Second Act