A \ B \ C \ D \ E \ F \ G \ H \ I \ J \ K \ L \ M \ N \ O \ P \ R \ S \ T \ U \ V \ W \Z

The Mahabharata of Krishna Dwaipayana Vyasa, Volume 4 by or: Kisari Mohan Ganguli

O >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 4






SECTION CXXXVI

"Yudhishthira said, 'Thou hast told me in full of those from whom food
may be accepted and of those from whom it should not be taken. But I have
grave doubts on one point. Do thou, O sire, enlighten me, do thou tell me
what expiation a Brahmana should make (for the sin he incurs) upon
accepting the different kinds of food, those especially offered in honour
of the gods and the oblations made to the manes.'

"Bhishma said, 'I shall tell thee, O prince, how high-souled Brahmanas
may be absolved from all sin incurred by accepting food from others. In
accepting clarified butter, the expiation is made by pouring oblations on
the fire, reciting the Savitri hymn. In accepting sesamum, O
Yudhishthira, the same expiation has to be made. In accepting meat, or
honey, or salt, a Brahmana becomes purified by standing till the rising
of the sun. If a Brahmana accepts gold from any one, he becomes cleansed
of all sins by silently reciting the great Vedic prayer (Gayatri) and by
holding a piece of iron in his hand in the presence of the public. In
accepting money or clothes or women or gold, the purification is the same
as before. In accepting food, or rice boiled in milk and sugar, or
sugarcane juice, or sugar-cane, or oil, or any sacred thing, one becomes
purified by bathing thrice in the course of the day, viz., at morn, noon
and eve. If one accepts, paddy, flowers, fruits, water, half-ripe barley,
milk, or curdled milk, or anything made of meal or flour, the expiation
is made by reciting the Gayatri prayer a hundred times. In accepting
shoes or clothes at obsequial ceremonies, the sin is destroyed by
reciting devoutly the same hymn a hundred times. The acceptance of the
gift of land at the time of an eclipse or during the period of impurity,
is expiated by observing a fast during three successive nights. The
Brahmana who partakes of oblations offered to deceased ancestors, in
course of the dark fortnight, is purified by fasting for a whole day and
night. Without performing his ablutions a Brahmana should not say his
evening prayers, nor betake himself to religious meditation, nor take his
food a second time. By so doing he is purified. For this reason, the
Sraddha of deceased ancestors has been ordained to be performed in the
afternoon and then the Brahmana who has been invited beforehand should be
feasted, The Brahmana who partakes of food at the house of a dead person
on the third day after the death, is purified by bathing three times
daily for twelve days. After the expiration of twelve days, and going
through the purification ceremonies duly, the sin is destroyed by giving
clarified butter to Brahmanas. If a man takes any food in the house of a
dead person, within ten days after the death, he should go through all
the expiations before mentioned, and should recite the Savitri hymn and
do the sin-destroying Ishti and Kushmanda penances. The Brahmana who
takes his food in the house of a dead person for three nights, becomes
purified by performing his ablutions thrice daily for seven days, and
thus attains all the objects of his desire, and is never troubled by
misfortunes. The Brahmana who takes his food in the company of Sudras is
purged from all impurity by duly observing the ceremonies of
purification. The Brahmana who takes his food in the company of Vaisyas
is absolved from sin by living on alms for three successive nights. If a
Brahmana takes his food with Kshatriyas, he should make expiation by
bathing with his clothes on. By eating with a Sudra from off the same
plate the Sudra loses his family respectability; the Vaisya by eating
from off the same plate with a Vaisya, loses his cattle and friends. The
Kshatriya loses his prosperity, and the Brahmana his splendour and
energy. In such cases, expiations should be made, and propitiatory rites
should be observed, and oblations offered to the gods. The Savitri hymn
should be recited and the Revati rites and Kushmanda penances should be
observed with the view of destroying the sin. If any of the above four
classes partake of food partly eaten by a person of any other class, the
expiation is undoubtedly made by smearing the body with auspicious
substances like Rochana, Durva grass, and turmeric.'"



SECTION CXXXVII

"Yudhishthira said, 'O Bharata, of the two things charity and devotion,
do thou condescend to tell me, O sire, which is the better in this world?
Do thou, by this, remove a great doubt from my mind.'

"Bhishma said, 'Do thou, listen to me as I recite the names of the
princes who having been devoted to virtue, and having cleansed their
hearts by penances and practised gifts and other acts of piety,
undoubtedly attained to the different celestial regions. The Rishi Atreya
revered by all, attained, O monarch, to the excellent celestial regions,
by imparting the knowledge of the unconditional Supreme Being to his
pupils. King Sivi, the son of Usinara, by offering the life of his dear
son, for the benefit of a Brahmana, was translated from this world to
heaven. And Pratardana, the king of Kasi, by giving his son to a
Brahmana, secured to himself unique and undying fame in this as well as
in the other world. Rantideva, the son of Sankriti, attained to the
highest heaven by duly making gifts to the high-souled Vasishtha.
Devavriddha too went to heaven by giving a hundred-ribbed and excellent
golden umbrella to a Brahmana for a sacrifice. The worshipful Amvarisha
too has attained to the region of the gods, by making a gift of all his
kingdom to a Brahmana of great power. King Janamejaya of the solar race,
went to the highest heaven by making a gift of ear-rings, fine vehicles,
and cows to Brahmanas. The Royal sage Vrishadarbhi went to heaven by
making gifts of various jewels and beautiful houses to Brahmanas. King
Nimi of Vidarva, attained to heaven with his sons, friends and cattle, by
giving his daughter and kingdom to the high-souled Agastya. The far-famed
Rama, the son of Jamadagni, attained to the eternal regions, far beyond
his expectation, by giving lands to Brahmanas. Vasishtha, the prince of
Brahmanas, preserved all the creatures at a time of great drought when
the god Parjjanya did not bestow his grateful showers upon the earth, and
for this act he has secured eternal bliss for himself. Rama, the son of
Dasaratha, whose fame is very high in this world, attained to the eternal
regions by making gifts of wealth at sacrifices. The far-famed royal sage
Kakshasena, went to heaven by duly making over to the high-souled
Vasishtha the wealth which he had deposited with him. Marutta, the son of
Parikshita and the grandson of Karandhama, by giving his daughter in
marriage to Angiras, immediately went to heaven. The highly devout king
of Panchalal Brahmadatta, attained the blessed way by giving away a
precious conch-shell. King Mitrasaha, by giving his favourite wife
Madayanti to the high-souled Vasishtha, ascended to heaven. Sudyumna, the
son of Manu, by causing the proper punishment to be inflicted upon the
high-souled Likhita, attained to the most blessed regions. The celebrated
royal sage Saharachitta went to the blessed regions, by sacrificing his
dear life for the sake of a Brahmana. The king Satadyumna went to heaven
by giving to Maudgaya a golden mansion replete with all the objects of
desire. In ancient times, king Sumanyu by giving to Sandilya heaps of
food looking like a hill, proceeded to heaven. The Salwa prince Dyutimat
of great splendour attained to the highest regions by giving his kingdom
to Richika. The Royal sage Madiraswa by giving his slender-waisted
daughter to Hiranyahasta went to the region of the gods. The lordly
Lomapada attained all the vast objects of his desire by giving his
daughter Santa in marriage to Rishyasringa. The royal sage Bhagiratha, by
giving his famous daughter Hansi in marriage to Kautsa, went to the
eternal regions. King Bhagiratha by giving hundreds and thousands of kine
with their young ones to Kohala attained to the most blessed regions.
These and many other men, O Yudhishthira, have attained to heaven, by the
merit of their charities and penances and they have also returned from
thence again and again. Their fame will endure as long as the world will
last. I have related to thee, O Yudhishthira, this story of those good
householders who have attained to eternal regions by dint of their
charities and penances. By their charities and by performing sacrifices
and by procreating offspring, these people have attained to the heavenly
regions. O foremost scion of Kuru's race, by always performing acts of
charity, these men applied their virtuous intellects to the performance
of sacrifices and charities. O mighty prince, as night has approached I
shall explain to thee in the morning whatever doubts may arise in thy
mind.'"



SECTION CXXXVIII

"Yudhishthira said, 'I have heard from thee, O sire, the names of those
kings that have ascended to heaven. O thou whose power is great in the
observance of the vow of truth by following the religion of gift. How
many kinds of gift are there that should be given? What are the fruits of
the several kinds of gifts respectively? For what reasons, what kinds of
gifts, made to what persons are productive of merits? Indeed, unto what
persons should what gifts be made? For what reasons are how many kinds of
gifts to be made? I desire to hear all this in detail.'"

"Bhishma said, 'Listen, O son of Kunti, in detail to me, O sinless one as
I discourse on the subject of gifts. Indeed, I shall tell you, O Bharata,
how gifts should be made unto all the orders of men. From desire of
merit, from desire of profit, from fear, from free choice, and from pity,
gifts are made, O Bharata! Gifts, therefore, should be known to be of
five kinds. Listen now to the reasons for which gifts are thus
distributed in five classes. With mind freed from malice one should make
gifts unto Brahmanas, for by making gifts unto the one acquires fame here
and great felicity hereafter. (Such gifts are regarded as made from
desire of merit.) He is in the habit of making gifts; or he has already
made gifts to me. Hearing such words from solicitors one gives away all
kinds of wealth unto a particular solicitor. (Such gifts are regarded as
made from desire of profit.) I am not his, nor is he mine. If
disregarded, he may injure me. From such motives of fear even a man of
learning and wisdom may make gifts unto an ignorant wretch. (Such gifts
are regarded as made from fear.) This one is dear to me, I am also dear
to him. Influenced by considerations like these, a person of
intelligence, freely and with alacrity, make gifts unto a friend. (Such
gifts are regarded as made from free choice.) The person that solicits me
is poor. He is, again, gratified with a little. From considerations such
as these, one should always make gifts unto the poor, moved by pity.
(Gifts made from such considerations are regarded as made from pity.)
These are the five kinds of gift. They enhance the giver's merits and
fame. The Lord of all creatures (Brahman himself) has said that one
should always make gifts according to one's power.'"



SECTION CXXXIX

"Yudhishthira said, 'O grandsire, thou art possessed of great wisdom.
Indeed, thou art fully conversant with every branch of learning. In our
great race thou art the only individual that swellest with all the
sciences. I desire to hear from thee discourses that are interwoven with
Religion and Profit, that lead to felicity hereafter, and that are
fraught with wonder unto all creatures. The time that has come is fraught
with great distress. The like of it does not generally come to kinsmen
and friends. Indeed, save thee, O foremost of men, we have now none else
that can take the place of an instructor. If, O sinless one, I with my
brothers deserve the favour, it behoveth thee to answer the question I
desire to ask thee. This one is Narayana who is endued with every
prosperity and is honoured by all the kings. Even he waits upon thee,
showing thee every indulgence and honouring thee greatly. It behoveth
thee to discourse unto me, through affection, for my benefit as also for
that of my brothers, in the presence of Vasudeva himself and of all these
kings.'"

"Vaisampayana continued, 'Hearing these words of king Yudhishthira,
Bhishma, the son of the river called after Bhagiratha, filled with joy in
consequence of his affection for the monarch and his brothers, said what
follows.'[559]

"Bhishma said, 'I shall certainly recite to thee discourses that are
delightful, on the subject, O king, of the puissance of this Vishnu as
displayed in days of yore and as I have heard (from my preceptors).
Listen to me also as I describe the puissance of that great god who has a
bull for his device. Listen to me as I narrate also the doubt that filled
the mind of the spouse of Rudra and that of Rudra himself. Once on a time
the righteous souled Krishna observed a vow extending for ten and two
years. For beholding him who had gone through the rite of initiation for
the observance of his great vow, there came to that place Narada and
Parvata, and the Island-born Krishna, and Dhaumya, that foremost of
silent reciters, and Devala, and Kasyapa, and Hastikasyapa. Other Rishis
also, endued with Diksha and self-restraint, followed by their disciples
and accompanied by many Siddhas and many ascetics of great merit, came
there. The son of Devaki offered them such honours of hospitality as are
deserving of the highest praise and as are offered unto the gods alone.
Those great Rishis sat themselves down upon seats some of which were
green and some endued with the colour of gold and some that were fraught
with the plumes of the peacock and some that were perfectly new and
fresh. Thus seated, they began to converse sweetly with one another on
subjects connected with Religion and duty as also with many royal sages
and deities. At that time the energy, in the form of fire, Narayana,
rising from the fuel that consisted of the rigid observance of his vow,
issued out of the mouth of Krishna of wonderful feats. That fire began to
consume those mountains with their trees and creepers and little plants,
as also with their birds and deer and beasts of prey and reptiles. Soon
the summit of that mountain presented a distressing and pitiful
appearance, Inhabited by animals of diverse kinds which began to utter
cries of woe and pain, the summit soon became bereft of every living
creature. That fire of mighty flames, having consumed everything without
leaving a remnant at last came back to Vishnu and touched his feet like a
docile disciple. That crusher of foes, viz., Krishna, beholding that
mountain burnt, cast a benignant look upon it and thereby brought it back
to its former condition. That mountain thereupon once more became adorned
with flowering trees and creepers, and once more echoed with the notes
and cries of birds and deer and animals of prey and reptiles. Seeing that
wonderful and inconceivable sight, all the ascetics became amazed. Their
hairs stood on end and their vision was blurred with tears. That foremost
of speakers, Narayana, beholding those Rishis thus filled with wonder,
addressed them in these sweet and refreshing words, 'Why, indeed, has
wonder filled the hearts of this assemblage of Rishis, these ascetics
that are always free from attachment of every kind, that are divested of
the idea of meum, and that are fully conversant with every sacred
science? It behoveth these Rishis possessed of wealth of penances and
freed from every stain to explain to me truly this doubt that has arisen
in my mind.'"

"The Rishis said, 'It is thou that createst all the worlds, and it is
thou that destroyest them again. It is thou that art Winter, it is thou
that art Summer, and it is thou that art the season of rains. Of all the
creatures, mobile and immobile, that are found on the earth, thou art the
father, thou art the mother, thou art the master, and thou art the
origin! Even this, O slayer of Madhu, is a matter of wonder and doubt
with us. O source of all auspiciousness, it behoveth Thee to resolve to
us that doubt, viz., the issue of fire from Thy mouth. Our fears being
dispelled we shall then, O Hari, recite to thee what we have heard and
seen.'"

"Vasudeva said, 'The fire that issued from my mouth and that resembles
the all-consuming Yuga-fire in splendour, and by which this mountain has
been crushed and scorched, is nothing else than the energy of Vishnu. Ye
Rishis, ye are persons that have subjugated wrath, that have brought your
senses under complete control, that are endued with wealth of penances,
and that are very gods in puissance. Yet ye have suffered yourselves to
be agitated and distressed! I am now engaged wholly with the observances
relating to rigid vow. Verily, in consequence of my observing the vows of
an ascetic, a fire issued from my mouth. It behoves you not to suffer
yourselves to be agitated. It is for observing a rigid vow that I came to
this delightful and auspicious mountain. The object that has brought me
here is to acquire by the aid of penances a son that would be my equal in
energy. In consequence of my penances, the Soul existing in my body
became transformed into fire and issued out of my mouth. That fire had
repaired to behold the boon-giving Grandsire of all the universe. The
Grandsire, ye foremost of ascetics, told my soul that half the energy of
the great god having the bull for his device would take birth as my son.
That fire returning from its mission, has come back to me and approached
my feet like a disciple desirous of serving me dutifully. Indeed, casting
off its fury it has come back to me to its own proper nature. I have thus
told you, in brief, a mystery appertaining to Him who has the lotus for
his origin and who is endued with great intelligence. Ye Rishis possessed
of wealth of penances, ye should not give way to fear! Ye are endued with
far-reaching vision. Ye can proceed to every place without any
impediment. Blazing with vows observed by ascetics, ye are adorned with
knowledge and science. I now ask you to tell me something that is highly
wonderful which you have heard of or seen on earth or in heaven. I feel
an eager desire to taste the honey of that speech which will drop from
your lips, the honey that will, I am sure, be as sweet as a jet of nectar
itself. If I behold anything on earth or in heaven, which is highly
delightful and of wonderful aspect but which is unknown to all of you, ye
Rishis that look like so many gods, I say that that is in consequence of
my own Supreme Nature which is incapable of being obstructed by anything.
Anything wonderful whose knowledge dwelleth in me or is acquired by my
own inspiration ceases to appear wonderful to me. Anything, however, that
is recited by pious persons and that is heard from those that are good,
deserves to be accepted with respect and faith. Such discourses exist on
earth for a long time and are as durable as characters engraved on rocks.
I desire, therefore, to hear, at this meeting something dropping from the
lips of persons that are good and that cannot fail to be productive of
good to men.' Hearing these words of Krishna all those ascetics became
filled with surprise. They began to gaze at Janardana with those eyes of
theirs that were as beautiful and large as the petals of the lotus. Some
of them began to glorify him and some began to worship him with
reverence. Indeed, all of them then hymned the praises of the slayer of
Madhu with words whose meanings were adorned with the eternal Riks. All
those ascetics then appointed Narada, that foremost of all persons
conversant with speech, to gratify the request of Vasudeva.'

"The ascetics said, 'It behoveth thee, O Narada, to describe, in full,
from the beginning, unto Hrishikesa, that wonderful and inconceivable
incident which occurred, O puissant one, on the mountains of Himavat and
which, O ascetic, was witnessed by those of us that had proceeded thither
in course of our pilgrimage to the sacred waters. Verily, for the benefit
of all the Rishis here assembled, it behoveth thee to recite that
incident.' Thus addressed by those ascetics, the celestial Rishi, viz.,
the divine Narada, then recited the following story whose incidents had
occurred some time before.'"



SECTION CXL

"Bhishma said, 'Then Narada, that holy Rishi, that friend of Narayana,
recited the following narrative of the discourse between Sankara and his
spouse Uma.'

"Narada said, 'Once on a time the righteous-souled lord of all the
deities, viz., Mahadeva with the bull for his device, practised severe
penances on the sacred mountains of Himavat that are the resort of
Siddhas and Charanas. Those delightful mountains are overgrown with
diverse kinds of herbs and adorned with various species of flowers. At
that time they were peopled by the different tribes of Apsaras and crowds
of ghostly beings. There the great god sat, filled with joy, and
surrounded by hundreds of ghostly beings who presented diverse aspects to
the eye of the beholder. Some of them were ugly and awkward, some were of
very handsome features, and some presented the most wonderful
appearances. Some had faces like the lion's, some like the tiger's and
some like the elephant's. In fact, the faces of those ghostly creatures
presented every variety of animal faces. Some had faces resembling that
of the jackal, some whose faces resembled the pard's; some like the
ape's, some like the bull's. Some of them had faces like the owl's; some
like the hawk's; some had faces like those of deer of diverse varieties.
The great god was also surrounded by Kinnaras and Yakshas and Gandharvas
and Rakshasas and diverse other created beings. The retreat to which
Mahadeva had betaken himself also abounded with celestial flowers and
blazed with celestial rays of light. It was perfumed with celestial
sandal, and celestial incense was burnt on every side. And it echoed with
the sounds of celestial instruments. Indeed, it resounded with the beat
of Mridangas and Panavas, the blare of conchs, and the sound of drums. It
teemed with ghostly beings of diverse tribes that danced in joy and with
peacocks also that danced with plumes outspread. Forming as it did the
resort of the celestial Rishis, the Apsaras danced there in joy. The
place was exceedingly agreeable to the sight. It was exceedingly
beautiful, resembling Heaven itself. Its entire aspect was wonderful and,
indeed, it is indescribable in respect of its beauty and sweetness.
Verily, with the penances of that great deity who sleeps on mountain
breasts, that prince of mountains shone with great beauty. It resounded
with the chant of the Vedas uttered by learned Brahmanas devoted to Vedic
recitation. Echoing with the hum of bees, O Madhava, the mountain became
incomparable in beauty. The ascetics, beholding the great deity who is
endued with a fierce form and who looks like a great festival, became
filled, O Janardana, with great joy. All the highly blessed ascetics, the
Siddhas who have drawn in their vital seed, the Maruts, the Vasus, the
Sadhyas, the Viswedevas, Vasava himself, the Yakshas, the Nagas, the
Pisachas, the Regents of the world, the several sacred Fires, the Winds,
and all the great creatures dwelt on that mountain with minds
concentrated in Yoga. All the Seasons were present there and scattered
those regions with all kinds of wonderful flowers. Diverse kinds of
blazing herbs illuminated the woods and forests on that mountain. Various
species of birds, filled with joy, hopped about and sang merrily on the
delightful beast of that mountain. Those birds were exceedingly lovable
in consequence of the notes they uttered. The high-souled Mahadeva sat,
displayed in beauty, on one of the peaks that was adorned with excellent
minerals, as if it served the purposes of a fine bedstead. Round his
loins was a tiger-skin, and a lion-skin formed his upper garments. His
sacred thread consisted of a snake. His arms were decked with a pair of
red Angadas, His beard was green. He had matted locks on his head. Of
terrible features, he it is that inspires with fear the hearts of all the
enemies of the gods. It is he, again, that assures all creatures by
dispelling their fears. He is adored by his worshippers as the deity
having the bovine bull for his device. The great Rishis, beholding
Mahadeva, bowed to him by touching the ground with their heads. Endued
with forgiving souls, they all became (in consequence of the sight they
had obtained of the great deity) freed from every sin and thoroughly
cleansed. The retreat of that lord of all creatures with many terrible
forms, shone with a peculiar beauty. Abounding with many large snakes, it
became unapproachable and unbearable (by ordinary beings). Within the
twinkling of the eye. O slayer of Madhu, everything there became
exceedingly wonderful. Indeed, the abode of that great deity having the
bovine bull for his device began to blaze with a terrible beauty. Unto
Mahadeva seated there, came his spouse, the daughter of Himavat,
surrounded by the wives of the ghostly beings who are the companions of
the great deity. Her attire was like that of her lord and the vows she
observed were like those of his. She held a jar on her loins that was
filled with the waters of every Tirtha, and was accompanied by the
presiding deities (of her own sex) of all the mountain streams. Those
auspicious ladies walked in her train. The goddess approached raining
flowers on every side and diverse kinds of sweet perfumes. She who loved
to reside on the breast of Himavat advanced in this guise towards her
great lord. The beautiful Uma, with smiling lips and desirous of playing
a jest, covered from behind, with her two beautiful hands, the eyes of
Mahadeva. As soon as Mahadeva's eyes were thus covered, all the regions
became dark and life seemed to be extinct everywhere in the universe. The
Homa rites ceased. The universe became suddenly deprived of the sacred
Vashat also. All living creatures became cheerless and filled with fear.
Indeed, when the eyes of the lord of all creatures were thus closed, the
universe seemed to become sunless. Soon, however, that overspreading
darkness disappeared. A mighty and blazing flame of fire emanated from
Mahadeva's forehead. A third eye, resembling another sun, appeared (on
it). That eye began to blaze forth like the Yuga-fire and began to
consume that mountain. The large-eyed daughter of Himavat, beholding what
occurred, bowed her head unto Mahadeva endued with that third eye which
resembled a blazing fire. She stood there with gaze fixed on her lord.
When the mountain forests burned on every side, with their Was and other
trees of straight Trunks, and their delightful sandals and diverse
excellent medicinal herbs, herds of deer and other animals, filled with
fright, came with great speed to the place where Hara sat and sought his
protection. With those creatures almost filling it, the retreat of the
great deity blazed forth with a kind of peculiar beauty. Meanwhile, that
fire, swelling wildly, soared up to the very heavens and endued with the
splendour and unsteadiness of lightning and looking like a dozen suns in
might and effulgence, covered every side like the all-destroying
Yuga-fire. In a moment, the Himavat mountains were consumed, with their
minerals and summits and blazing herbs. Beholding Himavat crushed and
consumed, the daughter of that prince of mountains sought the protection
of the great deity and stood before him her hands joined in reverence.
Then Sarva, seeing Uma overcome by an accession of womanly mildness and
finding that she was unwilling to behold her father Himavat reduced to
that pitiable plight, cast benignant looks upon the mountain. In a moment
the whole of Himavat was restored to his former condition and became as
beautiful to look at as ever. Indeed, the mountain put forth a cheerful
aspect. All its trees became adorned with flowers. Beholding Himavat to
his natural condition, the goddess Uma, divested of every fault,
addressed her lord, that master of all creatures, the divine Maheswara,
in these words.'

Copyright (c) 2007. bestextbooks.com. All rights reserved.

Various - "Punch, or The London Charivari, Vol. 152, February 21st, 1917"

Various - "The Great Round World and What Is Going On In It, Vol. 1, No. 25, April 29, 1897"

James Russell Lowell - "The Function Of The Poet And Other Essays"

Marie Conway Oemler - "A Woman Named Smith"

The green room: Carol Ann Duffy, poet
Articles published by guardian.co.uk Books

Audio slideshow: Robert Shaw discusses his production of Sylvia Plath's only play
What is your biggest guilty green secret?

Stephen King fan publishes Shining's Jack Torrance's novel
Three Women was first heard as a radio drama and then published as a poem. Robert Shaw explains his desire to stage the piece as it was intended