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The Mahabharata of Krishna Dwaipayana Vyasa, Volume 1 by or: Kisari Mohan Ganguli

o >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 1




"Hearing all this, Dushmanta said, 'O Sakuntala, I do not know having
begot upon thee this son. Women generally speak untruths. Who shall
believe in thy words? Destitute of all affection, the lewd Menaka is thy
mother, and she cast thee off on the surface of the Himavat as one throws
away, after the worship is over, the flowery offering made to his gods.
Thy father too of the Kshatriya race, the lustful Viswamitra, who was
tempted to become a Brahmana, is destitute of all affection. However,
Menaka is the first of Apsaras, and thy father also is the first of
Rishis. Being their daughter, why dost thou speak like a lewd woman? Thy
words deserve no credit. Art thou not ashamed to speak them, especially
before me? Go hence, O wicked woman in ascetic guise. Where is that
foremost of great Rishis, where also is that Apsara Menaka? And why art
thou, low as thou art, in the guise of an ascetic? Thy child too is grown
up. Thou sayest he is a boy, but he is very strong. How hath he soon
grown like a Sala sprout? Thy birth is low. Thou speakest like a lewd
woman. Lustfully hast thou been begotten by Menaka. O woman of ascetic
guise, all that thou sayest is quite unknown to me. I don't know thee. Go
withersoever thou choosest.'

"Sakuntala replied, 'Thou seest, O king, the fault of others, even though
they be as small as a mustard seed. But seeing, thou noticest not thy own
faults even though they be as large as the Vilwa fruit. Menaka is one of
the celestials. Indeed, Menaka is reckoned as the first of celestials. My
birth, therefore, O Dushmanta, is far higher than thine. Thou walkest
upon the Earth, O king, but I roam in the skies! Behold, the difference
between ourselves is as that between (the mountain) Meru and a mustard
seed! Behold my power, O king! I can repair to the abodes of Indra,
Kuvera, Yama, and Varuna! The saying is true which I shall refer to
before thee, O sinless one! I refer to it for example's sake and not from
evil motives. Therefore, it behoveth thee to pardon me after thou hast
heard it. An ugly person considereth himself handsomer than others until
he sees his own face in the mirror. But when he sees his own ugly face in
the mirror, it is then that he perceiveth the difference between himself
and others. He that is really handsome never taunts anybody. And he that
always talketh evil becometh a reviler. And as the swine always look for
dirt and filth even when in the midst of a flower-garden, so the wicked
always choose the evil out of both evil and good that others speak.
Those, however, that are wise, on hearing the speeches of others that are
intermixed with both good and evil, accept only what is good, like geese
that always extract the milk only, though it be mixed with water. As the
honest are always pained at speaking ill of others, so do the wicked
always rejoice in doing the same thing. As the honest always feel
pleasure in showing regard for the old, so do the wicked always take
delight in aspersing the good. The honest are happy in not seeking for
faults. The wicked are happy in seeking for them. The wicked ever speak
ill of the honest. But the latter never injure the former, even if
injured by them. What can be more ridiculous in the world than that those
that are themselves wicked should represent the really honest as wicked?
When even atheists are annoyed with those that have fallen off from truth
and virtue and who are really like angry snakes of virulent poison, what
shall I say of myself who am nurtured in faith? He that having begotten a
son who is his own image, regardeth him not, never attaineth to the
worlds he coveteth, and verily the gods destroy his good fortune and
possessions. The Pitris have said that the son continueth the race and
the line and is, therefore, the best of all religious acts. Therefore,
none should abandon a son. Manu hath said that there are five kinds of
sons; those begotten by one's self upon his own wife, those obtained (as
gift) from others, those purchased for a consideration, those reared with
affection and those begotten upon other women than upon wedded wives.
Sons support the religion and achievements of men, enhance their joys,
and rescue deceased ancestors from hell. It behoveth thee not, therefore,
O tiger among kings, to abandon a son who is such. Therefore, O lord of
Earth, cherish thy own self, truth, and virtue by cherishing thy son. O
lion among monarchs, it behoveth thee not to support this deceitfulness.
The dedication of a tank is more meritorious than that of a hundred
wells. A sacrifice again is more meritorious than the dedication of a
tank. A son is more meritorious than a sacrifice. Truth is more
meritorious than a hundred sons. A hundred horse-sacrifices had once been
weighed against Truth, and Truth was found heavier than a hundred
horse-sacrifices. O king, Truth, I ween, may be equal to the study of,
the entire Vedas and ablutions in all holy places. There is no virtue
equal to Truth: there is nothing superior to Truth. O king, Truth is God
himself; Truth is the highest vow. Therefore, violate not thy pledge, O
monarch! Let Truth and thee be even united. If thou placest no credit in
my words, I shall of my own accord go hence. Indeed, thy companionship
should be avoided. But thou, O Dushmanta, that when thou art gone, this
son of mine shall rule the whole Earth surrounded by the four seas and
adorned with the king of the mountains."

"Vaisampayana continued, 'Sakuntala having spoken to the monarch in this
wise, left his presence. But as soon as she had left, a voice from the
skies, emanating from no visible shape, thus spoke unto Dushmanta as he
was sitting surrounded by his occasional and household priests, his
preceptors, and ministers. And the voice said, 'The mother is but the
sheath of flesh; the son sprung from the father is the father himself.
Therefore, O Dushmanta, cherish thy son, and insult not Sakuntala. O best
of men, the son, who is but a form of one's own seed, rescueth
(ancestors) from the region of Yama. Thou art the progenitor of this boy.
Sakuntala hath spoken the truth. The husband, dividing his body in twain,
is born of his wife in the form of son. Therefore, O Dushmanta, cherish,
O monarch, thy son born of Sakuntala. To live by forsaking one's living
son is a great, misfortune. Therefore, O thou of Puru's race, cherish thy
high-souled son born of Sakuntala--And because this child is to be
cherished by thee even at our word, therefore shall this thy son be known
by the name of Bharata (the cherished).' Hearing these words uttered by
the dwellers in heaven, the monarch of Puru's race became overjoyed and
spoke as follows unto his priests and ministers, 'Hear ye these words
uttered by the celestial messenger? I myself know this one to be my son.
If I had taken him as my son on the strength of Sakuntala's words alone,
my people would have been suspicious and my son also would not have been
regarded as pure.'

"Vaisampayana continued, 'The monarch, then, O thou of Bharata's race,
seeing the purity of his son established by the celestial messenger,
became exceedingly glad. And he took unto him that son with joy. And the
king with a joyous heart then performed all those rites upon his son that
a father should perform. And the king smelt his child's head and hugged
him with affection. And the Brahmanas began to utter blessings upon him
and the bards began to applaud him. And the monarch then experienced the
great delight that one feeleth at the touch of one's son. And Dushmanta
also received mat wife of his with affection. And he told her these
words, pacifying her affectionately, 'O goddess, my union with the? took
place privately Therefore, I was thinking of how best to establish thy
purity. My people might think that we were only lustfully united and not
as husband and wife, and therefore, this son that I would have installed
as my heir apparent would only have been regarded as one of impure birth.
And dearest, every hard word thou hast uttered in thy anger, have I, O
large-eyed one, forgiven thee. Thou art my dearest!' And the royal sage
Dushmanta, having spoken thus unto his dear wife, O Bharata, received her
with offerings of perfume, food, and drink. And king Dushmanta, then,
bestowed the name of Bharata upon his child, and formally installed him
as the heir apparent. And the famous and bright wheels of Bharata's car,
invincible and like unto the wheels of the cars owned by the gods,
traversed every region, filling the whole Earth with their rattle. And
the son of Dushmanta reduced to subjection all kings of the Earth. And he
ruled virtuously and earned great fame. And that monarch of great prowess
was known by the titles of Chakravarti and Sarvabhauma. And he performed
many sacrifices like Sakra, the lord of the Maruts. And Kanwa was the
chief priest at those sacrifices, in which the offerings to Brahmanas
were great. And the blessed monarch performed both the cow and the
horse-sacrifices. And Bharata gave unto Kanwa a thousand gold coins as
the sacerdotal fee. It is that Bharata from whom have emanated so many
mighty achievements. It is from him that the great race called after him
in his race are called after him. And in the Bharata race there have been
born many godlike monarchs gifted with great energy, and like unto
Brahman himself. Their number cannot be counted. But, O thou of Bharata's
race, I shall name the principal ones that were blessed with great good
fortune, like unto the gods, and devoted to truth and honesty.'"



SECTION LXXV

(Sambhava Parva continued)

"Vaisampayana said, 'Hear now, as I recite the recorded genealogy, that
is sacred and subservient to religion, profit and pleasure, of these
royal sages--Daksha, the lord of creation, Manu, the son of Surya,
Bharata, Ruru, Puru, and Ajamidha. I shall also recite to thee, O sinless
one, the genealogies of the Yadavas and of the Kurus and of the king of
the Bharata line. These genealogies are sacred and their recitation is a
great act of propitiation. That recitation conferreth wealth, fame and
long life. And, O sinless one, all these I have named shone in their
splendour and were equal unto the great Rishis in energy.

"Prachetas had ten sons who were all devoted to asceticism and possessed
of every virtue. They burnt, of old, by the fire emanating from their
mouths, several plants of poisonous and innumerable large trees that had
covered the Earth and became a source of great discomfort to man. After
these ten, was born another named Daksha. It is from Daksha that all
creatures have sprung. Therefore is he, O tiger among men, called the
Grandfather. Born of Prachetas the Muni Daksha, uniting himself with
Virini, begat a thousand sons of rigid vows, all like himself. And Narada
taught these thousand sons of Daksha the excellent philosophy of Sankhya
as a means of salvation. And, O Janamejaya, the lord of creation, Daksha,
then, from the desire of making creatures, begat fifty daughters. And he
made all of them his appointed daughters (so that their sons might be his
sons also for the performance of all religious acts). And he bestowed ten
of his daughters on Dharma, and thirteen on Kasyapa. And he gave
twenty-seven to Chandra, who are all engaged in indicating time. And
Kasyapa, the son of Marichi, begat on the eldest of his thirteen wives,
the Adityas, the celestials endued with great energy and having Indra as
their head and also Vivaswat (the Sun). And of Vivaswat was born the lord
Yama. And Martanda (Vivaswat) also begat another son after Yama, gifted
with great intelligence and named Manu. And Manu was endued with great
wisdom and devoted to virtue. And he became the progenitor of a line. And
in Manu's race have been born all human beings, who have, therefore, been
called Manavas. And it is of Manu that all men including Brahmanas,
Kshatriyas, and others have been descended, and are, therefore, all
called Manavas. Subsequently, O monarch, the Brahmanas became united with
the Kshatriyas. And those sons of Manu that were Brahmanas devoted
themselves to the study of the Vedas. And Manu begat ten other children
named Vena, Dhrishnu, Narishyan, Nabhaga, Ikshvaku, Karusha, Saryati, the
eighth, a daughter named Ila, Prishadhru the ninth, and Nabhagarishta,
the tenth. They all betook themselves to the practices of Kshatriyas.
Besides these, Manu had fifty other sons on Earth. But we heard that they
all perished, quarrelling with one another. The learned Pururavas was
born of Ila. It hath been heard by us that Ila was both his mother and
father. And the great Pururavas had sway over thirteen islands of the
sea. And, though a human being, he was always surrounded by companions
that were superhuman. And Pururavas intoxicated with power quarrelled
with the Brahmanas and little caring for their anger robbed them of their
wealth. Beholding all this Sanatkumara came from the region of Brahman
and gave him good counsel, which was, however, rejected by Pururavas.
Then the wrath of the great Rishis was excited, and the avaricious
monarch, who intoxicated with power, had lost his reason, was immediately
destroyed by their curse.

"It was Pururavas who first brought from the region of the Gandharvas the
three kinds of fire (for sacrificial purpose). And he brought thence, the
Apsara Urvasi also. And the son of Ila begat upon Urvasi six sons who
were called Ayus, Dhimat, Amavasu and Dhridhayus, and Vanayus, and
Satayus. And it is said that Ayus begat four sons named Nahusha,
Vriddhasarman, Rajingaya, and Anenas, on the daughter of Swarbhanu. And,
O monarch, Nahusha, of all the sons of Ayus, being gifted with great
intelligence and prowess ruled his extensive kingdom virtuously. And king
Nahusha supported evenly the Pitris, the celestials, the Rishis, the
Brahmanas, the Gandharvas, the Nagas, the Rakshasas, the Kshatriyas, and
the Vaisyas. And he suppressed all robber-gangs with a mighty hand. But
he made the Rishis pay tribute and carry him on their backs like bests of
burden. And, conquering the very gods by the beauty of his person, his
asceticism, prowess, and energy, he ruled as if he were Indra himself.
And Nahusha begat six sons, all of sweet speech, named Yati, Yayati,
Sanyati, Ayati, and Dhruva. Yati betaking himself to asceticism became a
Muni like unto Brahman himself. Yayati became a monarch of great prowess
and virtue. He ruled the whole Earth, performed numerous sacrifices,
worshipped the Pitris with great reverence, and always respected the
gods. And he brought the whole world under his sway and was never
vanquished by any foe. And the sons of Yayati were all great bowmen and
resplendent with every virtue. And, O king, they were begotten upon (his
two wives) Devayani and Sarmishtha. And of Devayani were born Yadu and
Turvasu, and of Sarmishtha were born Drahyu, Anu, and Puru. And, O king,
having virtuously ruled his subjects for a long time, Yayati was attacked
with a hideous decrepitude destroying his personal beauty. And attacked
by decrepitude, the monarch then spoke, O Bharata, unto his sons Yadu and
Puru and Turvasu and Drahyu and Anu these words, 'Ye dear sons, I wish to
be a young man and to gratify my appetites in the company of young women.
Do you help me therein.' To him his eldest son born of Devayani then
said, 'What needest thou, O king? Dost thou want to have your youth?'
Yayati then told him, 'Accept thou my decrepitude, O son! With thy youth
I would enjoy myself. During the time of a great sacrifice I have been
cursed by the Muni Usanas (Sukra). O son, I would enjoy myself with your
youth. Take any of you this my decrepitude and with my body rule ye my
kingdom. I would enjoy myself with a renovated body. Therefore, ye my
sons, take ye my decrepitude.' But none of his sons accepted his
decrepitude. Then his youngest son Puru said unto him, 'O king, enjoy
thyself thou once again with a renovated body and returned youth! I shall
take thy decrepitude and at thy command rule thy kingdom.' Thus
addressed, the royal sage, by virtue of his ascetic power then
transferred his own decrepitude unto that high-souled son of his and with
the youth of Puru became a youth; while with the monarch's age Puru ruled
his kingdom.

"Then, after a thousand years had passed away, Yayati, that tiger among
kings, remained as strong and powerful as a tiger. And he enjoyed for a
long time the companionship of his two wives. And in the gardens of
Chitraratha (the king of Gandharvas), the king also enjoyed the company
of the Apsara Viswachi. But even after all this, the great king found his
appetites unsatiated. The king, then recollected the following truths
contained in the Puranas, 'Truly, one's appetites are never satiated by
enjoyment. On the other hand, like sacrificial butter poured into the
fire, they flame up with indulgence. Even if one enjoyed the whole Earth
with its wealth, diamonds and gold, animals and women, one may not yet be
satiated. It is only when man doth not commit any sin in respect of any
living thing, in thought, deed, or speech, it is then that he attaineth
to purity as that of Brahman. When one feareth nothing, when one is not
feared by anything, when one wisheth for nothing, when one injureth
nothing, it is then that one attaineth to the purity of Brahman.' The
wise monarch seeing this and satisfied that one's appetites are never
satiated, set his mind at rest by meditation, and took back from his son
his own decrepitude. And giving him back his youth, though his own
appetites were unsatiated, and installing him on the throne, he spoke
unto Puru thus, 'Thou art my true heir, thou art my true son by whom my
race is to be continued. In the world shall my race be known by thy name.'

"Vaisampayana continued, 'Then that tiger among kings, having installed
his son Puru on the throne, went away to the mount of Bhrigu for devoting
himself to asceticism. And, having acquired great ascetic merit, after
long years, he succumbed to the inevitable influence of Time. He left his
human body by observing the vow of fasting, and ascended to heaven with
his wives.'"



SECTION LXXVI

(Sambhava Parva continued)

"Janamejaya said, 'O thou of the wealth of asceticism, tell me how our
ancestor Yayati, who is the tenth from Prajapati, obtained for a wife the
unobtainable daughter of Sukra. I desire to hear of it in detail. Tell me
also, one after another, of those monarchs separately who were the
founders of dynasties.'

"Vaisampayana said, 'The monarch Yayati was in splendour like unto Indra
himself. I will tell thee, in reply to thy question, O Janamejaya, how
both Sukra and Vrishaparvan bestowed upon him, with due rites, their
daughters, and how his union took place with Devayani in special.

"Between the celestials and the Asuras, there happened, of yore, frequent
encounters for the sovereignty of the three worlds with everything in
them. The gods, then, from desire of victory, installed the son of
Angiras (Vrihaspati) as their priest to conduct their sacrifices; while
their opponents installed the learned Usanas as their priest for the same
purpose. And between those two Brahmanas there are always much boastful
rivalry. Those Danavas assembled for encounter that were slain by the
gods were all revived by the seer Sukra by the power of his knowledge.
And then starting again, into life,--these fought with the gods. The
Asuras also slew on the field of battle many of the celestials. But the
open-minded Vrihaspati could not revive them, because he knew not the
science called Sanjivani (re-vivification) which Kavya endued with great
energy knew so well. And the gods were, therefore, in great sorrow. And
the gods, in great anxiety of heart and entertaining a fear of the
learned Usanas, then went to Kacha, the eldest son of Vrihaspati, and
spoke unto him, saying, 'We pay court to thee, be kind to us and do us a
service that we regard as very great. That knowledge which resides in
Sukra, that Brahmana of immeasurable prowess, make thy own as soon as
thou canst. Thou shalt find the Brahmana in the court of Vrishaparvan. He
always protects the Danavas but never us, their opponents. Thou art his
junior in age, and, therefore, capable of adoring him with reverence.
Thou canst also adore Devayani, the favourite daughter of that
high-souled Brahmana. Indeed, thou alone art capable of propitiating them
both by worship. There is none else that can do so. By gratifying
Devayani with thy conduct, liberality, sweetness, and general behaviour,
thou canst certainly obtain that knowledge.' The son of Vrihaspati, thus
solicited by the gods, said 'So be it, and went to where Vrishaparvan
was. Kacha, thus sent by the gods, soon went to the capital of the chief
of the Asuras, and beheld Sukra there. And beholding him, he thus spoke
unto him, 'Accept me as thy disciple. I am the grandson of the Rishi
Angiras and son of Vrihaspati. By name I am known as Kacha. Thyself
becoming my preceptor, I shall practise the Brahmacharya mode of life for
a thousand years. Command me, then, O Brahmana!'

"Sukra (hearing this) said, 'Welcome art thou, O Kacha! I accept thy
speech. I will treat thee with regard; for by so doing, it is Vrihaspati
who will be regarded.'

"Vaisampayana continued, 'Kacha commanded by Kavya or Usanas himself,
called also Sukra, then said, 'So be it,' and took the vow he had spoken
of. And, O Bharata, accepting the vow of which he had spoken, at the
proper time, Kacha began to conciliate regardfully both his preceptor and
(his daughter) Devayani. Indeed, he began to conciliate both. And as he
was young, by singing and dancing and playing on different kinds of
instruments, he soon gratified Devayani who was herself in her youth.
And, O Bharata, with his whole heart set upon it, he soon gratified the
maiden Devayani who was then a young lady, by presents of flowers and
fruits and services rendered with alacrity. And Devayani also with her
songs and sweetness of manners used, while they were alone, to attend
upon that youth carrying out his vow. And when five hundred years had
thus passed of Kacha's vow, the Danavas came to learn his intention. And
having no compunctions about slaying a Brahmana, they became very angry
with him. And one day they saw Kacha in a solitary part of the woods
engaged in tending (his preceptor's) kine. They then slew Kacha from
their hatred of Vrihaspati and also from their desire of protecting the
knowledge of reviving the dead from being conveyed by him. And having
slain him, they hacked his body into pieces and gave them to be devoured
by jackals and wolves. And (when twilight came) the kine returned to the
fold without him who tended them. And Devayani, seeing the kine returned
from the woods without Kacha, spoke, O Bharata, unto her father thus:

'Thy evening-fire hath been kindled. The Sun also hath set, O father! The
kine have returned without him who tendeth them. Kacha is, indeed, not to
be seen. It is plain that Kacha hath been lost, or is dead. Truly do I
say, O father, that without him I will not live.'

"Sukra hearing this said, I will revive him by saying, 'Let this one
come.' Then having recourse to the science of reviving the dead, Sukra
summoned Kacha. And summoned by his preceptor, Kacha appeared before him
in the gladness of heart tearing by virtue of his preceptor's science the
bodies of the wolves (that had devoured him). And asked about the cause
of his delay, he thus spoke unto Bhargava's daughter. Indeed, asked by
that Brahman's daughter, he told her, 'I was dead. O thou of pure
manners, burdened with sacrificial fuel, Kusa grass, and logs of wood, I
was coming towards our abode. I sat under a banian tree. The kine also,
having been brought together, were staying under the shade of that same
banian tree. The Asuras, beholding me, asked 'Who art thou?' They heard
me answer, 'I am the son of Vrihaspati.' As soon as I said this, the
Danavas slew me, and hacking my body into pieces gave my remains to
jackals and wolves. And they then went home in the gladness of heart. O
amiable one, summoned by the high-souled Bhargava, I after all come
before thee fully revived.'

"On another occasion, asked by Devayani, the Brahmana Kacha went into the
woods. And as he was roving about for gathering flowers, the Danavas
beheld him. They again slew him, and pounding him into a paste they mixed
it with the water of the ocean. Finding him long still (in coming), the
maiden again represented the matter unto her father. And summoned again
by the Brahmana with the aid of his science, Kacha appearing before his
preceptor and his daughter told everything as it had happened. Then
slaying him for the third time and burning him and reducing him to ashes,
the Asuras gave those ashes to the preceptor himself, mixing them with
his wine. And Devayani again spoke unto her father, saying, 'O father,
Kacha was sent to gather flowers. But he is not to be seen. It is plain
he hath been lost, or has died. I tell thee truly, I would not live
without him.'

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We do not know the women's names, but their voices are quite distinct. All are pregnant. But while the first woman awaits the birth of her baby with a moon-like serenity, the other two are not so lucky. One, whose previous pregnancies have failed to go to term, is experiencing a heartbreaking late miscarriage; the other is a young student whose accidental pregnancy will end in her child being put up for adoption.

Sylvia Plath's only play was never intended for the stage, being broadcast instead on BBC radio in August 1962. Less than six months later, Plath killed herself, but not before the burst of astonishing creative energy that produced her extraordinary, terrifying Ariel poems.

Anyone who knows Plath's poetry will see the connection between Three Women and Plath's subsequent poems, particularly in the way she talks about the agony of childbirth, the rush of love for this tiny alien being, and both the wonder and wounded rawness of motherhood. It is a beautiful piece, full of startling imagery that draws you in through the sheer intensity of its femaleness, and because it so precisely articulates the emotions that are often thought but seldom voiced by women - certainly not in the early 1960s - about men, motherhood and our relationship to our bodies.

It's been 20 years since there has been an attempt at a professional stage version and - in a theatre world that happily accepts the poetic offerings of Sarah Kane and Debbie Tucker Green, or the staged possibilities of The Waves, one of Plath's own inspirations for the piece, I see no reason why it shouldn't be brought to life. Sadly, it doesn't breathe here, in a production by Robert Shaw that is clearly a labour of love, but which never finds a way to give the internal a physical reality. Plath's poetry, like most babies, is more robust than it appears - and won't break if treated with a little less reverence and considerably more grit.

Instead, what we are offered is tinkling piano music, mournful mood lighting, an innocuous pale setting, as well as three perfectly good but indisputably ladylike performances that capture none of the wounded redness of Plath's poetry, and do her the disservice of making her sound bleached and somewhat prissy. It's a pity. What might have been a wonder ends up a mere curiosity.

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