Shakuntala Rebukes Dushyanta

Verse 1 (1.99.1)

राजन्सर्षपमात्राणि परच्छिद्राणि पश्यसि । आत्मनो बिल्वमात्राणि पश्यन्नपि न पश्यसि ॥

rājansarṣapamātrāṇi paracchidrāṇi paśyasi | ātmano bilvamātrāṇi paśyannapi na paśyasi

O king, you see the faults of others though they are no bigger than mustard seeds; your own, as big as bilva fruits, you look at and still do not see.

Verse 2 (1.99.2)

मेनका त्रिदशेष्वेव त्रिदशाश्चानु मेनकाम् । ममैवोद्रिच्यते जन्म दुष्यन्त तव जन्मतः ॥

menakā tridaśeṣveva tridaśāścānu menakām | mamaivodricyate janma duṣyanta tava janmataḥ

Menaka is counted among the thirty gods, and the thirty gods attend upon Menaka. My birth, Dushyanta, stands higher than yours.

Verse 3 (1.99.3)

क्षितौ चरसि राजंस्त्वमन्तरिक्षे चराम्यहम् । आवयोरन्तरं पश्य मेरुसर्षपयोरिव ॥

kṣitau carasi rājaṃstvamantarikṣe carāmyaham | āvayorantaraṃ paśya merusarṣapayoriva

You move about on the earth, O king, while I move through the sky. See the difference between us: it is the difference between Mount Meru and a mustard seed.

Verse 4 (1.99.4)

महेन्द्रस्य कुबेरस्य यमस्य वरुणस्य च । भवनान्यनुसंयामि प्रभावं पश्य मे नृप ॥

mahendrasya kuberasya yamasya varuṇasya ca | bhavanānyanusaṃyāmi prabhāvaṃ paśya me nṛpa

I go to the palaces of great Indra, of Kubera, of Yama and of Varuna. See my power, O king.

Verse 5 (1.99.5)

पुरा नरवरः पुत्र उर्वश्यां जनितस्तदा । आयुर्नाम महाराज तव पूर्वपितामहः ॥

purā naravaraḥ putra urvaśyāṃ janitastadā | āyurnāma mahārāja tava pūrvapitāmahaḥ

Long ago Urvashi bore a noble son named Ayu, great king, who is your own forefather.

Note on the text: Removed a stray wiki mark (backtick). Not in the critical edition (found in the vulgate recension; CE apparatus 1.69.4*659).

Verse 6 (1.99.6)

महर्षयश्च बहवः क्षत्रियाश्च परन्तपाः । अप्सरःसु ऋषीणां च मातृदोषो न विद्यते ॥

maharṣayaśca bahavaḥ kṣatriyāśca parantapāḥ | apsaraḥsu ṛṣīṇāṃ ca mātṛdoṣo na vidyate

So too were many great sages and kshatriyas who scorched their foes. Where apsaras and sages are concerned, no blame attaches to the mother.

Note on the text: Removed stray wiki marks (quote mark, doubled danda). Not in the critical edition (found in the vulgate recension; CE apparatus 1.69.4*659).

Verse 7 (1.99.7)

सत्यश्चापि प्रवादोऽयं प्रवक्ष्यामि च ते नृप । निदर्शनार्थं न द्वेषाच्छ्रुत्वा तत्क्षन्तुमर्हसि ॥

satyaścāpi pravādo'yaṃ pravakṣyāmi ca te nṛpa | nidarśanārthaṃ na dveṣācchrutvā tatkṣantumarhasi

There is also a true saying, O king, which I will tell you as an illustration and not out of malice. When you have heard it, you should forgive me.

Verse 8 (1.99.8)

विरूपो यावदादर्शे नात्मनो वीक्षते मुखम् । मन्यते तावदात्मानमन्येभ्यो रूपवत्तरम् ॥

virūpo yāvadādarśe nātmano vīkṣate mukham | manyate tāvadātmānamanyebhyo rūpavattaram

An ugly man, so long as he has not seen his own face in a mirror, thinks himself handsomer than everyone else.

Verse 9 (1.99.9)

यदा तु रूपमादर्शे विरूपं सोऽभिवीक्षते । तदा ह्रीमांस्तु जानीयादन्तरं नेतरं जनम् ॥

yadā tu rūpamādarśe virūpaṃ so'bhivīkṣate | tadā hrīmāṃstu jānīyādantaraṃ netaraṃ janam

But when he sees his misshapen form in the mirror, then, if he has any shame, he recognises the difference in himself and not in other people.

Note on the text: A variant of 1.69.7 (the second line differs); the automatic alignment did not match it.

Verse 10 (1.99.10)

अतीव रूपसंपन्नो न कंचिदवमन्यते । अतीव जल्पन्दुर्वाचो भवतीह विहेतुकः ॥

atīva rūpasaṃpanno na kaṃcidavamanyate | atīva jalpandurvāco bhavatīha vihetukaḥ

One who is truly handsome despises no one; but one who chatters overmuch and speaks ill becomes, in this world, a reviler without cause.

Verse 11 (1.99.11)

पांसुपातेन हृष्यन्ति कुञ्जरा मदशालिनः । तथा परिवदन्नन्यान्हृष्टो भवति दुर्मतिः ॥

pāṃsupātena hṛṣyanti kuñjarā madaśālinaḥ | tathā parivadannanyānhṛṣṭo bhavati durmatiḥ

Elephants in rut delight in throwing dust over themselves; just so does the evil-minded man delight in reviling others.

Note on the text: Removed a stray wiki mark (backtick). Not in the critical edition (found in the vulgate recension); the first line is in the CE apparatus (1.69.5*660).

Verse 12 (1.99.12)

सत्यधर्मच्युतात्पुंसः क्रुद्धादाशीविषादिव । सुनास्तिकोऽप्युद्विजते जनः किं पुनरास्तिकः ॥

satyadharmacyutātpuṃsaḥ kruddhādāśīviṣādiva | sunāstiko'pyudvijate janaḥ kiṃ punarāstikaḥ

From a man who has fallen away from truth and dharma even a confirmed unbeliever shrinks, as from an angry venomous snake; how much more a man of faith!

Note on the text: Corrected सुनास्तिकोप्युद्विजते → सुनास्तिकोऽप्युद्विजते (misprint in Wikisource; missing avagraha, as in the critical edition's anāstiko 'py).

Verse 13 (1.99.13)

स्वयमुत्पाद्य पुत्रं वै सदृशं योऽवमन्यते । तस्य देवाः श्रियं घ्नन्ति तत्रैनं कलिराविशेत् ॥

svayamutpādya putraṃ vai sadṛśaṃ yo'vamanyate | tasya devāḥ śriyaṃ ghnanti tatrainaṃ kalirāviśet

He who himself begets a son like himself and then disowns him — the gods destroy his fortune, and Kali enters into him.

Verse 14 (1.99.14)

अभव्येऽप्यनृतेऽशुद्धे नास्तिके पापकर्मणि । दुराचारे कलिर्ह्याशु न कलिर्धर्मचारिषु ॥

abhavye'pyanṛte'śuddhe nāstike pāpakarmaṇi | durācāre kalirhyāśu na kalirdharmacāriṣu

Kali swiftly takes hold of the ill-fated, the false, the impure, the unbeliever, the evildoer and the man of bad conduct; Kali does not touch those who live by dharma.

Note on the text: Removed stray wiki marks (quote mark, doubled danda). Not in the critical edition (found in the vulgate recension; CE apparatus 1.69.16*664).

Verse 15 (1.99.15)

मूर्खो हि जल्पतां पुंसां श्रुत्वा वाचः शुभाशुभाः । अशुभं वाक्यमादत्ते पुरीषमिव सूकरः ॥

mūrkho hi jalpatāṃ puṃsāṃ śrutvā vācaḥ śubhāśubhāḥ | aśubhaṃ vākyamādatte purīṣamiva sūkaraḥ

A fool, hearing people speak words both good and bad, picks out the bad, as a pig picks out filth.

Verse 16 (1.99.16)

प्राज्ञस्तु जल्पतां पुंसां श्रुत्वा वाचः शुभाशुभाः । गुणवद्वाक्यमादत्ते हंसः क्षीरमिवाम्भसि ॥

prājñastu jalpatāṃ puṃsāṃ śrutvā vācaḥ śubhāśubhāḥ | guṇavadvākyamādatte haṃsaḥ kṣīramivāmbhasi

But a wise man, hearing people speak words both good and bad, takes what has merit, as a swan draws milk out of water.

Verse 17 (1.99.17)

आत्मनो दुष्टभावत्वं जानन्नीचोऽप्रसन्नधीः । परेषामपि जानाति स्वधर्मसदृशान्गुणान् ॥

ātmano duṣṭabhāvatvaṃ jānannīco'prasannadhīḥ | pareṣāmapi jānāti svadharmasadṛśānguṇān

The base man, whose mind is never at peace, knows his own wickedness, and so he imagines in others too the qualities that match his own nature.

Note on the text: Removed a stray wiki mark (backtick). Not in the critical edition (found in the vulgate recension; CE apparatus 1.69.10*661).

Verse 18 (1.99.18)

दह्यमानास्तु तीव्रेण नीचाः परयशोऽग्निना । अशक्तास्तद्गतिं गन्तुं ततो निन्दां प्रकुर्वते ॥

dahyamānāstu tīvreṇa nīcāḥ parayaśo'gninā | aśaktāstadgatiṃ gantuṃ tato nindāṃ prakurvate

Burned by the fierce fire of another man’s fame, and unable to reach the same height themselves, the base then turn to slander.

Note on the text: Removed stray wiki marks (quote mark, doubled danda). Corrected परयशोग्निना → परयशोऽग्निना (misprint in Wikisource; missing avagraha, as in the CE apparatus's parayaśo 'gninā). Not in the critical edition (found in the vulgate recension; CE apparatus 1.69.10*661).

Verse 19 (1.99.19)

अन्यान्परिवदन्साधुर्यथा हि परितप्यते । तथा परिवदन्नन्यान्हृष्टो भवति दुर्जनः ॥

anyānparivadansādhuryathā hi paritapyate | tathā parivadannanyānhṛṣṭo bhavati durjanaḥ

As a good man is pained when he speaks ill of others, so a wicked man is delighted when he speaks ill of them.

Verse 20 (1.99.20)

अपवादरता मूर्खा भवन्ति हि विशेषतः । नापवादरताः सन्तो भवन्ति स्म विशेषतः ॥

apavādaratā mūrkhā bhavanti hi viśeṣataḥ | nāpavādaratāḥ santo bhavanti sma viśeṣataḥ

Fools above all others delight in slander; the good above all others take no delight in it.

Note on the text: Removed stray wiki marks (backtick, quote mark, doubled danda). Not in the critical edition (found in the vulgate recension; CE apparatus 1.69.11*662).

Verse 21 (1.99.21)

अभिवाद्य यथा वृद्धान्साधुर्गच्छति निर्वृतिम् । एवं सज्जनमाक्रुश्य मूर्खो भवति निर्वृतः ॥

abhivādya yathā vṛddhānsādhurgacchati nirvṛtim | evaṃ sajjanamākruśya mūrkho bhavati nirvṛtaḥ

As a good man finds contentment in saluting his elders, so a fool finds contentment in reviling the good.

Verse 22 (1.99.22)

सुखं जीवन्त्यदोषज्ञा मूर्खा दोषानुदर्शिनः । यथा वाच्याः परैः सन्तः परानाहुस्तथाविधान् ॥

sukhaṃ jīvantyadoṣajñā mūrkhā doṣānudarśinaḥ | yathā vācyāḥ paraiḥ santaḥ parānāhustathāvidhān

Those who do not look for faults live happily, while fools are forever finding them. The good speak of others in the same way that they themselves deserve to be spoken of by others.

Verse 23 (1.99.23)

अतो हास्यतरं लोके किंचिदन्यन्न विद्यते । यदि दुर्जन इत्याहुः सज्जनं दुर्जनाः स्वयम् ॥

ato hāsyataraṃ loke kiṃcidanyanna vidyate | yadi durjana ityāhuḥ sajjanaṃ durjanāḥ svayam

Nothing in the world is more laughable than this: that the wicked themselves call a good man wicked.

Verse 24 (1.99.24)

दारुणाल्लोकसंक्लेशाद्दुःखमाप्नोत्यसंशयम् । कुलवंशप्रतिष्ठां हि पितरः पुत्रमब्रुवन् ॥

dāruṇāllokasaṃkleśādduḥkhamāpnotyasaṃśayam | kulavaṃśapratiṣṭhāṃ hi pitaraḥ putramabruvan

Such cruel torment from the world surely brings sorrow. The forefathers declared that a son is the mainstay of the family and of the line,

Note on the text: Removed stray wiki marks (backtick, quote mark, doubled danda). The first line is in the CE apparatus (1.69.14*663); the second = 1.69.17a (Wikisource divides these verses half a verse off from the critical edition).

Verse 25 (1.99.25)

उत्तमं सर्वधर्माणां तस्मात्पुत्रं तु न त्यजेत् । स्वपत्नीप्रभवाँल्लब्धान्कृतान्समयवर्धितान् ॥

uttamaṃ sarvadharmāṇāṃ tasmātputraṃ tu na tyajet | svapatnīprabhavām̐llabdhānkṛtānsamayavardhitān

the highest of all dharmas; therefore no one should abandon a son. Sons born of one’s own wife, sons received, sons made, sons reared under an agreement,

Note on the text: The first line = 1.69.17c; the second is a variant of 1.69.18a.

Verse 26 (1.99.26)

क्रीतान्कन्यासु चोत्पन्नान्पुत्रान्वै मनुरब्रवीत् । ते च षड्बन्धुदायादाः षडदायादबान्धवाः ॥

krītānkanyāsu cotpannānputrānvai manurabravīt | te ca ṣaḍbandhudāyādāḥ ṣaḍadāyādabāndhavāḥ

sons bought, and sons born of unmarried maidens — these, Manu said, are sons. Six of them are kinsmen who inherit, and six are kinsmen who do not inherit.

Note on the text: Removed a stray wiki mark (backtick). Corrected षड्वन्धुदायादाः → षड्बन्धुदायादाः (misprint in Wikisource; व for ब in bandhu, as in the CE apparatus's ṣaḍ bandhudāyādāḥ). The first line is a variant of 1.69.18c; the second is in the CE apparatus (1.69.18*665).

Verse 27 (1.99.27)

धर्मकृत्यवहा नॄणां मनसः प्रीतिवर्धनाः । त्रायन्ते नरकाज्जाताः पुत्रा धर्मप्लवाः पितॄन् ॥

dharmakṛtyavahā nṝṇāṃ manasaḥ prītivardhanāḥ | trāyante narakājjātāḥ putrā dharmaplavāḥ pitṝn

Sons carry out the duties of dharma for men and increase the joy of their hearts. Once born, sons are boats of dharma that rescue the forefathers from hell.

Verse 28 (1.99.28)

स त्वं नृपतिशार्दूल न पुत्रं त्यक्तुमर्हसि । तस्मात्पुत्रं च सत्यं च पालयस्व महीपते ॥

sa tvaṃ nṛpatiśārdūla na putraṃ tyaktumarhasi | tasmātputraṃ ca satyaṃ ca pālayasva mahīpate

So you, tiger among kings, ought not to abandon your son. Protect both your son and the truth, lord of the earth.

Note on the text: The first line = 1.69.20a; the second is in the CE apparatus (1.69.20*666).

Verse 29 (1.99.29)

उभयं पालयस्वैतन्नानृतं वक्तुमर्हसि । आत्मानं सत्यधर्मौ च पालयेथा महीपते । नरेन्द्रसिंह कपटं न हि वोढुं त्वमर्हसि ॥

ubhayaṃ pālayasvaitannānṛtaṃ vaktumarhasi | ātmānaṃ satyadharmau ca pālayethā mahīpate | narendrasiṃha kapaṭaṃ na hi voḍhuṃ tvamarhasi

Protect them both; you ought not to speak falsehood. Guard yourself, and truth and dharma, lord of the earth. Lion among kings, you should not carry the burden of deceit.

Note on the text: Removed a stray wiki mark (quote mark). The first line is in the CE apparatus (1.69.20*666); the other two = 1.69.20ce.

Verse 30 (1.99.30)

वरं कूपशताद्वापी वरं वापीशतात्क्रतुः । वरं क्रतुशतात्पुत्रः सत्यं पुत्रशताद्वरम् ॥

varaṃ kūpaśatādvāpī varaṃ vāpīśatātkratuḥ | varaṃ kratuśatātputraḥ satyaṃ putraśatādvaram

A tank is better than a hundred wells; a sacrifice is better than a hundred tanks; a son is better than a hundred sacrifices; and truth is better than a hundred sons.

Verse 31 (1.99.31)

अश्वमेधसहस्रं च सत्यं च तुलया धृतम् । अश्वमेधसहस्राद्धि सत्यमेव विशिष्यते ॥

aśvamedhasahasraṃ ca satyaṃ ca tulayā dhṛtam | aśvamedhasahasrāddhi satyameva viśiṣyate

A thousand horse-sacrifices and truth were once weighed in the balance, and truth outweighed the thousand horse-sacrifices.

Verse 32 (1.99.32)

सर्ववेदाधिगमनं सर्वतीर्थावगाहनम् । सत्यस्यैव च राजेन्द्र कलां नार्हति षोडशीम् ॥

sarvavedādhigamanaṃ sarvatīrthāvagāhanam | satyasyaiva ca rājendra kalāṃ nārhati ṣoḍaśīm

The study of all the Vedas and bathing at every sacred ford are not worth even a sixteenth part of truth, O king of kings.

Note on the text: The first line = 1.69.23a; the second differs from the critical edition (vulgate reading).

Verse 33 (1.99.33)

नास्ति सत्यसमो धर्मो न सत्याद्विद्यते परम् । न हि तीव्रतरं पापमनृतादिह विद्यते ॥

nāsti satyasamo dharmo na satyādvidyate param | na hi tīvrataraṃ pāpamanṛtādiha vidyate

There is no dharma equal to truth, nothing higher than truth; and in this world there is no sin more terrible than falsehood.

Verse 34 (1.99.34)

राजन्सत्यं परो धर्मः सत्याच्च समयः परः । मात्याक्षीः समयं राजन्सत्यं सङ्गतमस्तु ते ॥

rājansatyaṃ paro dharmaḥ satyācca samayaḥ paraḥ | mātyākṣīḥ samayaṃ rājansatyaṃ saṅgatamastu te

O king, truth is the highest dharma, and from truth comes the highest pledge. Do not abandon your pledge, O king; let truth stay joined with you.

Verse 35 (1.99.35)

यः पापो न विजानीयात्कर्म कृत्वा नराधिप । न हि तादृक्परं पापमनृतादिह विद्यते ॥

yaḥ pāpo na vijānīyātkarma kṛtvā narādhipa | na hi tādṛkparaṃ pāpamanṛtādiha vidyate

When a sinner does a deed and then will not own it, lord of men, there is no sin here worse than such falsehood.

Note on the text: Removed a stray wiki mark (backtick). Not in the critical edition (found in the vulgate recension; CE apparatus 1.69.25*668).

Verse 36 (1.99.36)

यस्य ते हृदयं वेद सत्यस्यैवानृतस्य च । कल्याणावेक्षणं तस्मात्कर्तुमर्हसि धर्मतः ॥

yasya te hṛdayaṃ veda satyasyaivānṛtasya ca | kalyāṇāvekṣaṇaṃ tasmātkartumarhasi dharmataḥ

Your own heart knows what is true and what is false. Therefore you should, in keeping with dharma, look to what is right.

Note on the text: Not in the critical edition (found in the vulgate recension; CE apparatus 1.69.25*668).

Verse 37 (1.99.37)

यो न कामान्न च क्रोधान्न द्रोहादतिवर्तते । अमित्रं वापि मित्रं वा स एवोत्तमपूरुषः ॥

yo na kāmānna ca krodhānna drohādativartate | amitraṃ vāpi mitraṃ vā sa evottamapūruṣaḥ

He who does not overstep the bounds, whether from desire, anger or malice, toward foe and friend alike — he alone is the best of men.

Note on the text: Removed stray wiki marks (quote mark, doubled danda). Not in the critical edition (found in the vulgate recension; CE apparatus 1.69.25*668).

Verse 38 (1.99.38)

अनृतश्चेत्प्रसङ्गस्ते श्रद्दधासि न चेत्स्वयम् । आश्रमं गन्तुमिच्छामि त्वादृशो नास्ति सङ्गतम् ॥

anṛtaścetprasaṅgaste śraddadhāsi na cetsvayam | āśramaṃ gantumicchāmi tvādṛśo nāsti saṅgatam

If you are set on falsehood and do not believe me yourself, then I wish to go back to the hermitage; there can be no bond with one such as you.

Note on the text: Corrected सङ्गतं → सङ्गतम् at the end of the verse (misprint in Wikisource; anusvara for final म्, as in the critical edition's saṃgatam).

Verse 39 (1.99.39)

पुत्रत्वे शङ्कमानस्य त्वं बुद्ध्या निश्चयं कुरु । गतिः स्वरः स्मृतिः सत्त्वं शीलं विद्या च विक्रमः ॥

putratve śaṅkamānasya tvaṃ buddhyā niścayaṃ kuru | gatiḥ svaraḥ smṛtiḥ sattvaṃ śīlaṃ vidyā ca vikramaḥ

If you doubt that he is your son, settle it by your own judgement. Gait, voice, memory, temperament, character, learning and valour,

Note on the text: Removed a stray wiki mark (backtick). Corrected सत्वं → सत्त्वं (misprint in Wikisource; single त for the double त्त्व of sattva, as in the CE apparatus). Not in the critical edition (found in the vulgate recension; CE apparatus 1.69.26*669).

Verse 40 (1.99.40)

धृष्णुप्रकृतिभावौ च आवर्ता रोमराजयः । समा यस्य यदा स्युस्ते तस्य पुत्रो न संशयः ॥

dhṛṣṇuprakṛtibhāvau ca āvartā romarājayaḥ | samā yasya yadā syuste tasya putro na saṃśayaḥ

boldness of nature and disposition, the whorls of the hair and the lines of hair on the body — when these are alike in someone, he is beyond doubt that man’s son.

Note on the text: Not in the critical edition (found in the vulgate recension; CE apparatus 1.69.26*669).

Verse 41 (1.99.41)

सादृश्येनोद्धृतं बिम्बं तव देहाद्विशांपते । तातेति भाषमाणं वै मा स्म राजन्वृथा कृथाः ॥

sādṛśyenoddhṛtaṃ bimbaṃ tava dehādviśāṃpate | tāteti bhāṣamāṇaṃ vai mā sma rājanvṛthā kṛthāḥ

Here is an image drawn from your own body, so like you is he, lord of the people, and he calls you “Father”. Do not, O king, let that be in vain.

Note on the text: Corrected सादृश्येनोद्धऋतं → सादृश्येनोद्धृतं (misprint in Wikisource; broken ृ in uddhṛtaṃ, as in the CE apparatus). Not in the critical edition (found in the vulgate recension; CE apparatus 1.69.26*669).

Verse 42 (1.99.42)

ऋते च गर्दभीक्षीरात्पयः पास्यति मे सुतः । ऋतेऽपि त्वां च दुष्यन्त शैलराजावतंसिकाम् । चतुरन्तामिमामुर्वीं पुत्रो मे पालयिष्यति ॥

ṛte ca gardabhīkṣīrātpayaḥ pāsyati me sutaḥ | ṛte'pi tvāṃ ca duṣyanta śailarājāvataṃsikām | caturantāmimāmurvīṃ putro me pālayiṣyati

My son will drink milk even without the milk of a she-ass. And even without you, Dushyanta, my son will rule this earth stretching to its four ends, crowned by the king of mountains.

Note on the text: Removed a stray wiki mark (quote mark). Corrected ऋतेपि → ऋतेऽपि (misprint in Wikisource; missing avagraha, as in the critical edition's ṛte 'pi). The first line is in the CE apparatus (1.69.26*669); the other two = 1.69.27.

Verse 43 (1.99.43)

शकुन्तले तव सुतश्चक्रवर्ती भविष्यति । एवमुक्तं महेन्द्रेण भविष्यति न चान्यथा ॥

śakuntale tava sutaścakravartī bhaviṣyati | evamuktaṃ mahendreṇa bhaviṣyati na cānyathā

“Shakuntala, your son will be an emperor”: so great Indra has said, and so it will be, not otherwise.

Note on the text: Removed a stray wiki mark (backtick). Not in the critical edition (found in the vulgate recension); the second line is a variant of the CE apparatus (1.69.27*670).

Verse 44 (1.99.44)

साक्षित्वे बहवो ह्युक्ता देवदूतादयो मया । न ब्रुवन्ति तथा सत्यमुताहो नानृतं किल ॥

sākṣitve bahavo hyuktā devadūtādayo mayā | na bruvanti tathā satyamutāho nānṛtaṃ kila

I have called on many to be my witnesses, the messengers of the gods and others; yet they say nothing, neither truth nor falsehood.

Note on the text: Not in the critical edition (found in the vulgate recension; CE apparatus 1.69.27*670).

Verse 45 (1.99.45)

असाक्षिणी मन्दभाग्या गमिष्यामि यथागतम् ॥

asākṣiṇī mandabhāgyā gamiṣyāmi yathāgatam

Without a witness, unlucky as I am, I shall go back the way I came.

Note on the text: Removed stray wiki marks (quote mark, doubled danda). Corrected मन्दबाग्या → मन्दभाग्या (misprint in Wikisource; ब for भ, as in the CE apparatus's mandabhāgyā). Not in the critical edition (found in the vulgate recension; CE apparatus 1.69.27*670). A single line, as in the source.

Verse 46 (1.99.46)

एतावदुक्त्वा वचनं प्रातिष्ठत शकुन्तला । तस्याः क्रोधसमुत्थोऽग्निः सधूमो मूर्ध्न्यदृश्यत ॥

etāvaduktvā vacanaṃ prātiṣṭhata śakuntalā | tasyāḥ krodhasamuttho'gniḥ sadhūmo mūrdhnyadṛśyata

Having said this much, Shakuntala set out to leave. A fire born of her anger, wreathed in smoke, was seen above her head.

Note on the text: Removed a stray wiki mark (backtick). Corrected क्रोधसमुत्थोग्निः → क्रोधसमुत्थोऽग्निः (misprint in Wikisource; missing avagraha, as in the CE apparatus's krodhasamuttho 'gniḥ). The first line = 1.69.28a; the second is in the CE apparatus (1.69.28*671).

Verse 47 (1.99.47)

संनियम्यात्मनोऽङ्गेषु ततः क्रोधाग्निमात्मजम् । प्रस्थितैवानवद्याङ्गी सह पुत्रेण वै वनम् ॥

saṃniyamyātmano'ṅgeṣu tataḥ krodhāgnimātmajam | prasthitaivānavadyāṅgī saha putreṇa vai vanam

Then, holding back within her own limbs the fire of anger that had risen from her, the faultless woman set out for the forest with her son.

Note on the text: Removed a stray wiki mark (quote mark). Not in the critical edition (found in the vulgate recension; CE apparatus 1.69.28*671).