Shakuntala’s Glance !-Abhijnanashakuntalam-Kalidasa

 Abhijnanashakuntalam, also known as Shakuntala. It’s a play that tells the tale of love and romance. The love story of Shakuntala and Dushyant is a part of the larger narrative of Mahabharata, the great Sanskrit epic. In the first episode, Dushyant, who is on an excursion to the forest, meets Shakuntala. Shakuntala lives here with her father who is a sage Kanva’s ashram.

 (Pic Credit-Google Image)

The verse from Kalidasa's Abhijnanashakuntalam, the story of Shakuntala, her unique journey, and the captivating elements that make Kalidasa's work a timeless classic. Dive into the depths of poetic excellence, symbolism, and cultural significance embedded in this renowned text.

(Kalidasa’s Abhijnanashakuntalam)

दर्भाङ्कुरेण चरणः क्षत इत्यकाण्डे

तन्वी स्थिता कतिचिदेव पदानि गत्वा ।

आसीद्विवृत्तवदना च विमोचयन्ती

शाखासु वल्कलमसक्तमपि द्रुमाणाम् ॥

This beautiful Sanskrit verse, from Kalidasa's play Abhijnanashakuntalam (Act 1, Verse 12), describes the shy hermit girl Shakuntala pretending her foot is hurt by a grass-blade (darbha-ankura) to stop King Dushyanta from leaving, pausing her walk and looking back while pretending to free her bark garment (Valkala) stuck on a tree branch, showing her hidden affection

 

"दर्भाङ्कुरेण चरणः क्षत इत्यकाण्डे" (Darbhāṅkureṇa caraṇaḥ kṣata ityakāṇḍe), describes Shakuntala's actions as a subtle way of expressing her attraction to King Dushyanta, while pretending to be hindered by minor things.

    दर्भाङ्कुरेण चरणः क्षत इत्यकाण्डे (Darbhānkurēṇa caraṇaḥ kṣata ityakāṇḍē): "Saying, 'My foot is pricked by a thorn of grass!'" (as if it were a sudden, unexpected injury).

    तन्वी स्थिता कतिचिदेव पदानि गत्वा (Tanvī sthitā kati cēva padāni gatvā): "The slender one (Shakuntala) stopped after taking only a few steps".

    आसीद्विवृत्तवदना च विमोचयन्ती (Āsīdvivr̥ttavadana ca vimōcayantī): "And she turned her face (looking back) while trying to free".

    शाखासु वल्कलमसक्तमपि द्रुमाणाम् (Śākhāsu valkalam asaktam api drumāṇām): "Her bark garment (Valkala) that was caught on the branches of the trees (though it wasn't really stuck)".

In essence: Shakuntala uses the excuse of a thorn prick and a snagged bark garment to pause her retreat and steal a glance at the King, revealing her longing for him through this playful, feigned distress. 

Shakuntala, despite living inan ashrama / forest, looks very beautiful and King Dushyanta at first sight is attracted to her and hides behind
trees to hear the free conversations with her friends. 

The verse describes Shakuntala's actions as she and her friends are leaving. The King observes her: King Dushyant (thinking): Isn't so that she is also charmed by me, just like I am charmed by her? She does not face me but her eyes keep gazing at me.

    "My foot is wounded by a blade of darbha grass...": This is her excuse to stop and look back at the King.

    "...she also pretended to release her bark garment, though it was not even caught in the branches...": She uses a second, feigned reason to pause and steal another glance at Dushyanta.

The underlying meaning is that Shakuntala, while modest, is equally attracted to the King and is using these trivial, "unseasonal" (meaning "abrupt" or "sudden", as implied by akāṇḍe) pretexts to linger and look at him without appearing forward. The King notices this subtle behavior and understands her romantic interest, which is a key moment in the development of their love story.

Shakuntala’s Glance - Raja Ravi Varma painting

Shakuntala" is a classic painting by the Indian master Raja Ravi Varma depicts the lovelorn Shakuntala in Kanva’s ashram

In the painting, Shakuntala pretends to remove a thorn from her foot while discreetly searching for her lover, King Dushyanta. This scene is rich with emotional depth, capturing Shakuntala's hope and anxiety as she awaits her lover's return. The narrative is further enriched by the presence of her friends Anusuya and Priyamvada, who are engaged in casual conversation nearby, and Her expression, a blend of longing and melancholy, captures the emotional depth of her character. Her eyes, partly downcast, suggest an inner world filled with thoughts of love and separation. This emotional realism is what makes Varma's portrayal of Shakuntala so compelling and timeless.

Song of Life!

 Song of Life!

 

Somewhere deep within you

is a song

that plays softly, always...

A subtle melody of being,

a quiet, constant hum.

A song you can hear only if you're

very quiet, and very still...

It doesn't shout its presence,

but waits for ears to come.

It knows the rhythm of your heart,

the secrets of your soul;

A song of life, and dreams, and wisdom...

A call to adventure on a path

that's uniquely yours.

Take time to listen

to the song of your soul

and see where it leads you.

The Language of the Soul!

There are moments when life becomes a collision of chaos and quiet, when your heart whispers, “I need silence,” and your soul cries, “I need song,” Your soul speaks in the language of song, sound and silence. This is not merely a journey; it is a profound alignment of rhythm and rest, melody and stillness. Moving and flowing in different tones and spaces of silence and expanding sound, your soul continually creates and expresses the beauty.

 

There is a language that is like no other – it’s the language of the soul. The language that speaks to the very depths of my being that nourishes me – that calls to me. It’s a language that is special to me personal   that no one else can hear – for we all have a language – that touches our spirit – unique in its form – and speaking to us – whenever we choose to listen.

What is fascinating to me  is that ; that language – that speaks to my soul  is so rich and varied I hear it in so many things. This "language" is not spoken, but felt, and can be interpreted as the silent, persistent inner voice that guides you with wisdom and a quiet understanding of your path.

But I am so glad of the many other means by which my soul speaks – and I am learning more and more to ‘tune in’ – and listen.

For it’s important that  “Whatever it is that stirs my soul – I listen to that”.

Crane among swans

Crane among swans

Recently I completed Sanskrit (Kovida )Examination and continuing learning sanskrit verses sukthi, prahelika  Subhashitam, shloka are quiet interesting .In subhasitam.Here few Sanskrit verses about हंसः Swan  the swan as the main theme and compiled here.

A Swan is white, A crane is white, What is the difference between a Swan & Crane? 

The swan and the crane appear alike while feeding in the same lake but while the crane looks for fish and dirt. Cranes are described as “opportunistic feeders” – they will not change their behaviour. Swans– the ones who know to separate the good from the wasteful, to find the pearls among the pebbles. The crane is content with living in this world, but he is only focused on only what he wants now. Appearances are no indication of one’s nature. Moreover, swan symbolises discrimination of right and wrong. Most of us oscillate between being a swan and a crane. It is easy to go back to being a crane when living in a swamp that is this old-world swarming with cranes. But it is no one else but my duty to protect myself.  Therefore, one should have his own discrimination

Here few Sanskrit verses  about Swan and Crane—

हंसः श्वेतः बकः श्वेतः  को भेदो बकहंसयोः ।

 नीर-क्षीर-विवेके तु  हंसो हंसः बको बकः ।।

Hamsah shvetah bakah shvetah  Ko bedo baka hamsayoh I

Neera-ksheera-viveketu hamso hamsah bako bakah II

A swan is white, a crane is white. What (then) is the difference between a swan and a crane? In distinguishing between water and milk a swan is a swan, a crane is a crane.

Hansa shweta baka shweta" is a Sanskrit verse meaning "The swan is white, the heron is white; what is the difference between the crane and the swan? But when it comes to distinguishing water from milk, the swan is the swan and the crane is the crane". It is a proverb that highlights that while two things may appear similar on the surface (like a swan and a crane), their true nature and abilities are revealed in specific situations or challenges. In this case, the swan has the ability to separate milk from water, a skill the heron lacks, demonstrating the distinction in their character.

Literal Meaning

    Hansa: (हंस): Swan 

Shweta: (श्वेतः): White.

Baka: (बकः): Heron or crane.

Ko bhedo baka-hansayoh? (को भेदो बक-हंसयोः): What is the difference between the heron and the swan?

Neer-kshir viveke tu: (नीर-क्षीर विवेके तु): But when it comes to distinguishing water and milk.

Hanso hansah bako baka: (हंसो हंसः बको बकः): The swan is the swan, and the heron is the heron.

  Both the swan and the Crane are white, representing people who may seem similar or present a unified appearance.

The true difference between them is their capability to perform a specific task – separating milk from water. This signifies that true qualities and skills, not superficial appearances, define someone's true nature. 

कस्त्वं लोहितलोचनास्यचरणः हंसः कुतो मानसात् ।

 किं तत्रास्ति सुवर्णपङ्कजवनान्यंभः सुधासन्निभम् ।

निचयाः प्रवालमणयो वैदूर्यरोहाः क्वचित् ।

शम्बूका अपिसन्तिनेतिचबकैराकर्ण्यहीहीकृतम्।।

 

The cranes, usually more in number than swans, were bent upon making fun of the swan, out of their jealousy about the grace of a swan. So, they went on asking questions, until they got “No” as the answer. Having got such answer, they chided at the swan.

1. लोहितलोचन, अचरणः त्वं कः असि ? (अहं) हंसः (अस्मि) ।- Eh, you red-eyed one, who are you that has no legs ? I am a swan.

2. कुतः (आगतः असि) ? मानसात् (आगतः अस्मि) । Where from you have come ? - From the Manasa

3. किं तत्र अस्ति ?-What is there ? -There is water,which is pure and like nectar.

4.सुवर्णपङ्कजवनानि (सन्ति) = There are hordes of golden lotuses.

5. रत्नानां निचयाः प्रवालमणयः क्वचित् वैदूर्यरोहाः (सन्ति) There are treasurers of jewels, coral beads,as also trees that grow in Vidura mountains.

6. किं तत्र) शम्बूकाः अपि च सन्ति ?Are there also conch-shells and snails ? - No

7. न इति आकर्ण्य getting' no' as answer cranes chided at the swan ,hey,hey,hey.

    The cranes, usually more in number than swans, were bent upon making fun of the swan, out of their jealousy about the grace of a swan. So, they went on asking questions, until they got “No” as the answer. Having got such answer, they chided at the swan.

This subhashita highlights the general human tendency of trying to  bring down other people's accomplishments by ridiculing them with some absurd and cheap remark or action; this tendency usually sprouts out of insecurity, incompetence, inferiority complex and envy. 

  

"एकेन राजहंसेन या शोभा सरसो भवेत् । न सा बकसहस्त्रेण परितस्तीरवासिना ॥"

Ekena rajahamsena yaa shobhaa saraso bhavet I Na saa baka sahasrena paritasteera vaasinaa II

Meaning of the Shloka

  एकेन राजहंसेन (ekenā rājahansena): With one royal swan.

    या शोभा सरसः भवेत् (yā śobhā sarasaḥ bhavet): That beauty (or glory) a lake gets.

    न सा बकसहस्त्रेण (na sā bakasahasreṇa): Not that, by a thousand storks.

    परितः तीरवासिना (paritaḥ tīravāsinā): Living on the surrounding banks.

In essence, the proverb teaches that: Quality over quantity:

means that the beauty or glory a lake attains with one royal swan is not achieved by thousands of storks living along its banks. This proverb emphasizes the value of a single, superior being over a multitude of inferior ones, suggesting that true splendor comes from quality, not just quantity.

    A single, exceptional individual can bring far more distinction and beauty than many ordinary individuals.

Ekena =  Just by one.    Raajahamsena = king swan's    Yaa = causes.    Shobhaa =  graced, beautified.

Sarasobhavat  =  Sarash + abhavat,      Saraso = a lake.     Abhavathavet = happens.    Na = not .

Saa = that.    Bakah =  crane, stork (birds).  Sahasrena = by one thousand.      Paritah = all around       Teera = banks of a lake.    Vaasinah = residents.

अपसरणमेव शरणं मौनं वा तत्र राजहंसस्य ।

 कटु रटति निकटवर्ती वाचाटष्टिट्टिभो यत्र ।।३।।

Apasaranameva sharanam maunam vaa tatra rajahamsasya I

Katu ratati nikatavartee vaachaatashtittibho yatra II

 

Where a prattling  Tittibha (टिट्टिभ – A kind of bird ) is making bad noise at close quarters, a swan should either draw away from such place or should keep quiet

The Sanskrit phrase "Apasaranameva sharanam maunam vaa tatra rajahamsasya" means:

The only recourse for the king swan there is either withdrawal or silence.

This Original Sanskrit verse:

        Katu ratati nikatavartee vaachaatashtittibho yatra

        Apasaranameva sharanam maunam vaa tatra rajahamsasya

    Translation:

        Where a chattering tittibha (lapwing bird) is making a harsh, close-by noise, the only   .

Moral – One should always keep a discretion about the audience whether to speak or not to speak and also keep a discretion whether the environment is congenial to linger or not.

Above verses says The implied moral that every creature is endowed with some special characteristics,So we Stay classy, stay swan-like!

 Image credit-( Google Image)