When questioned by the king, the maiden spoke with humility and grace, revealing the story of her birth. “O king of men,” she said, “know that I am known as the daughter of the great sage Kanva. Since I do not know my true father, I regard Kanva as my father. Thus, I have told you what I have heard, just as it happened.” Hearing her words, the king recognized her noble bearing. “O blessed one,” he said, “your speech reveals you are a royal maiden. Become my wife, fair-hipped lady, and tell me what I may do to please you. I will bring you golden necklaces, garments, earrings, and bracelets, O beautiful one, and splendid jewels from many cities. Today itself, I will fetch necklaces and deer-skins for you. Let the whole kingdom be yours from this day—be my wife, O lovely one. 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, do not hesitate.” But the maiden replied with modesty and virtue, “O king, my father has gone to gather fruits from the hermitage. Wait a moment, and he will give me to you. My father is always my lord, my highest deity. The one to whom my father gives me—he alone will be my husband. In childhood, a girl is protected by her father; in youth, by her husband; and in old age, by her son. 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 wield anger as their weapon, not physical arms. With their anger, they strike down enemies, just as Indra with his thunderbolt destroys the demons. Fire burns with its own energy, and the sun with its rays. A king punishes with the rod, but a Brahmin burns with anger. When enraged, they destroy as the wielder of the thunderbolt destroys the demons.” The king replied gently, “I know the great sage, and he is without anger. O lovely-hipped, blameless one, I desire you as you desire me. Know that I am here for your sake alone, for my mind is set upon you.” He then spoke of righteousness: “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, Asura, Gandharva, Rakshasa, and Paisacha. Manu Svayambhuva spoke of the righteousness of these forms. The first four are praised for Brahmanas; for Kshatriyas, six are righteous and blameless. For kings, the Rakshasa is also prescribed; for 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. The Gandharva and Rakshasa forms are righteous for Kshatriyas—do not doubt this. Whether separately or together, they are accepted. Therefore, you who desire me as I desire you, O beautiful one, are worthy to become my wife by the Gandharva form of marriage.” The maiden then spoke with gentle firmness, “If the path of righteousness is truly mine, and if I am my own master, O best of the Purus, listen to my condition regarding the giving away: Swear to me truly, as I shall speak in private—the son 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.” Dushyanta agreed to all her words as spoken, saying, “Tell me whatever else you desire.” The maiden continued, “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. All the other rites of marriage are here, O king; even harsh words, O king, should be forgiven for the sake of righteousness.” “So be it,” replied the king without hesitation. “But, O pure-smiling one, I will not take you to my city just yet. As you are worthy, O lovely-hipped one, so I speak to you.” Having said this, the royal sage addressed her, who was blameless in conduct. Summoning the priest, he said, “What the princess has said, I am not able to disregard. For my illustrious son should not be without the proper rite; therefore, perform the marriage as prescribed in the scriptures—do not delay.” Thus addressed by the king, the twice-born priest, though greatly constrained, performed the splendid royal marriage rite according to the prescribed procedure. By the command of the foremost Brahmin, with auspicious rituals and festivities completed, Dushyanta took her hand in accordance with custom, and they dwelt together as husband and wife. Trusting her, the king departed, assuring her again and again, “For your sake, I will send a fourfold army. Accompanied by elders versed in the three Vedas and various royal people, with thousands of palanquins, we relatives will come. Mute people, Kiratas, hunchbacks, and dwarfs, along with those wearing fine tunics, the army will be joined by charioteers and bards. With the sound of conches and drums, the procession will reach the forest. Thus, O pure-smiling one, I will bring you to my city.