After Menakā had fulfilled her divine task, she left her newborn child by the banks of the Mālinī River and swiftly returned to Indra’s celestial assembly. Alone in the wild forest, where lions and tigers prowled, the infant girl lay helpless. Yet, a wondrous thing happened: birds of many kinds flocked around her, forming a living shield so that no flesh-eating beast might harm the child. In that lonely woodland, the birds kept vigilant watch over Menakā’s daughter. It was there that I, Kanva, came one day to bathe. As I approached the spot, I beheld the little girl lying peacefully, surrounded by a host of birds. The moment the birds saw me, these twice-born creatures—so wise and gentle—drew near and fell at my feet, speaking to me in sweet, melodious voices. They addressed me, saying, “O Brahmin, take up the daughter of Viśvāmitra, who has been entrusted to your care. Your friend, who has conquered desire and anger, has departed to the Kauśikī River.” The birds implored me kindly, “Raise this daughter with compassion.” I, who understand the speech of all creatures and am compassionate to all beings, listened to their plea. Moved by their words, I took the child and brought her to my hermitage, establishing her as my own daughter. For, as the law of righteousness teaches, he who gives the body, he who gives life, and he whose food one eats—these three are all called fathers. Because she had been sheltered by birds in the lonely forest, I named her Shakuntalā. Know, O Brahmin, that Shakuntalā is my daughter, and she, pure and blameless, regards me as her father. Thus, when questioned, I told the great sage the story of my birth; know me, O king, as the daughter of Kanva. For, not knowing her true father, Shakuntalā considers Kanva her father. Thus, O king, I have told you all I have heard, just as it happened. Hearing her story, King Dushyanta recognized her noble bearing and said, “O blessed one, your words reveal you are of royal birth. Become my wife, fair-hipped one, and tell me what I may do for you. I shall bring you a golden necklace, fine garments, earrings, bracelets, and splendid jewels from many cities. Today, I will fetch you necklaces and deer-skins; let the whole kingdom be yours from this day, O lovely one—become my wife.” He continued, “Come, gentle lady, marry me by the Gandharva rite, for among all forms of marriage, the Gandharva is said to be the best, O slender-waisted one.” Shakuntalā replied, “O king, my father has gone to gather fruits for the hermitage. Wait a little, and he will give me to you. For my father is always my lord, my highest deity; the one to whom my father gives me, he will be my husband. A father protects a girl in childhood, a husband in youth, and a son in old age; a woman is not fit for independence. Honoring my ascetic father, O king, how could I, who value righteousness, seek a husband unrighteously?” She continued, “Brahmins do not wield weapons, but their anger is their power. With anger, they strike down their enemies, as Indra with his thunderbolt strikes the demons; fire burns with its energy, the sun with its rays. A king punishes with the rod, but a Brahmin burns with anger; when enraged, they destroy as Indra destroys the demons.” Dushyanta replied, “I know, gentle one, that your father, the great sage, is without anger. O lovely-hipped, blameless one, I desire you, who desire me. Know that I am here for your sake, for my heart is set upon you.” He added, “The self is its own friend, its own refuge; by oneself alone should one give oneself, according to righteousness. In brief, eight forms of marriage are remembered as righteous: Brahma, Daiva, Arsha, Prajapatya, and Asura; also, Gandharva, Rakshasa, and Paisacha. Of these, Manu Svayambhuva taught their righteousness as before. The first four are praised for a Brahmana; for a Kshatriya, six are righteous and blameless. For kings, the Rakshasa is also prescribed; among Vaishyas and Shudras, the Asura is remembered. Of the five, three are righteous, and two are considered unrighteous. The Paisacha and Asura forms should never be practiced; thus runs the rule of righteousness. The Gandharva and Rakshasa forms are righteous for Kshatriyas—do not doubt this. Whether separately or together, they may be performed—there is no uncertainty here. Therefore, you, who desire me as I desire you, O beautiful one, are worthy to become my wife by the Gandharva form of marriage.” Shakuntalā then spoke, “If the path of righteousness is truly mine, and if my self is my own master, O best of the Purus, listen to my condition regarding the giving away. Swear to me truly, as I speak in private: the son who is born from me shall be your immediate successor. He shall be the crown prince, O great king—this I truly declare to you. If this is so, O Dushyanta, let our union take place.” Having agreed to all her words, Dushyanta said, “Tell me whatever else you desire.” Shakuntalā replied, “This is well known in the world as marriage, according to the scriptures; the wise praise the marriage rite as beneficial for the people. For the sake of quelling public rumor, perform the marriage according to the rite; here are sacrificial vessels, darbha grass, flowers, and unbroken grains. As the marriage is properly performed, so will the offspring be proper; therefore, offer ghee, sacrificial grains, and sand, O Brahmana, for you. And all the other rites of marriage are here, O king; even harsh words, O king, should be forgiven for the sake of righteousness.” Thus, in the sacred forest, with vows exchanged and rites performed, the union of Dushyanta and Shakuntalā was solemnized, blessed by the laws of righteousness and the witness of the birds and the forest.