maiden

And the king having entered that forest which was like unto Indra's garden, soon forgot his hunger and thirst and was pleased beyond measure. the monarch laying aside all signs of royalty entered that excellent asylum with but his minister and priest, desirous of beholding that Rishi (sage) who was an indestructible mass of merit.

And the king saw that the asylum 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 Rig 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 Sama hymns sung by vow-observing Rishis. At other places the asylum 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.

And at other places again 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 the second region of Brahman himself.

And there were many Brahmanas skilled in the art of making sacrificial platforms and in the rules of Krama (final rites) 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 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 knowledge of causes and effects.

capable of understanding the cries of Kinnaras and vaanars well-read in large treatises and skilled in various sciences. And the king as he proceeded heard their voices.

And the retreat resounded also with voice of men capable of charming human hearts. And 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).

And the king wondered much on beholding the beautiful carpets which those Brahmanas offered to him respectfully. And that best of monarchs at the sight of the rites with which those Brahmanas worshipped the gods and the great Rishis, the king thought within himself that he was in the region of Brahman.

And the more the king saw that auspicious and sacred asylum 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. And 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. And entering quite alone he saw not the Rishi Kanwa of rigid vows.

And not seeing the Rishi and finding that the abode was empty he called loudly, saying, 'Is anyone here? If you are present, answer me?' And the sound of his voice was echoed back.

And hearing the sound of his voice there came out of the Rishi's abode a maiden beautiful as Sri herself but dressed as an saint's daughter. And the black-eyed fair one, saw king Dushmanta 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.having worshipped the king and asked him about his health and peace the maiden reverentially asked.

'Why are you here, O king! I await your request.'

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 hermitage to fetch fruit. Wait but a moment and you will 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 have you come into the woods? O beautiful one, gifted with so much beauty and such virtues, why have you come? O charming one at the very first glance you have stolen my heart! I desire to learn all about you therefore tell me all.'

And thus addressed by the monarch, the maiden smilingly replied in these sweet words, 'O Dushmanta, I am the daughter of the virtuous, wise, high-souled and illustrious rishi Kanwa.'

Dushmanta hearing this replied, 'The universally-worshipped and highly- blessed Rishi is one whose seed have been drawn up!. Even Dharma himself might fall off from his course but an ascetic of rigid vows can never fall off so. Therefore, O you of the fair complexion how have you been born as his daughter? This great doubt of mine, I ask of you to dispel.'

Sakuntala then replied, 'Hear O king, what I have learnt regarding all that befell me as a child and how I became the daughter of the Muni. Once a Rishi came here and asked about my birth. All that the illustrious one, 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 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 throne in heaven.'

Indra thus alarmed summoned Menaka and told her. 'You, O Menaka are the first of celestial Apsaras. Therefore, O amiable one, do me this service. Hear what I say. The great ascetic Viswamitra like unto the Sun in splendour is engaged in the most severe of penances.

My heart is trembling with fear. Indeed O slender-waisted Menaka, this is your order given by me. You must see that Viswamitra in contemplation engaged in the austerest penances, who might hurl me down from my seat. Go and tempt him and disturb his continued austerities and accomplish my wish.

Win him away from his penances, O beautiful one, by tempting him with your beauty, youthful appearance, 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 also not be anxious?.

He was the one 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 was who for purposes of his ablutions, created a deep river that can with difficulty be forded 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 hermitage 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 heaven and numerous stars beginning with Sravana. He 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 gaze, can by a stamp of

his foot causes the earth to quake.

He can sever the great Meru (the king of mountains) from the earth and hurl it to the heavens. He can go around the ten points of the earth in a moment. How can a woman like me even touch such a being, full of pure 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 Yama (death) himself. How shall a woman like me even touch him? At the thought of his prowess Yama, Soma, great sages, Saddhyas, Viswas, Valakhilyas are terrified!.

How can a woman like me gaze at him without alarm? Commanded however by you, O king of the celestials, I shall somehow approach that Rishi. But O chief of the gods, devise a plan where 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) better go there and rob me of my dress and Manmadha (the god of love) had also at your command better help me then. Let also Marut on that occasion send 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.

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