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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




"Vaisampayana continued, 'The Kuru king, having said this unto his wives,
gave away to Brahmanas the big jewel in his diadem, his necklace of
precious gold, his bracelets, his large ear-rings, his valuable robes and
all the ornaments of his wives. Then summoning his attendants, he
commended them, saying, 'Return ye to Hastinapura and proclaim unto all
that Pandu with his wives hath gone into the woods, foregoing wealth,
desire, happiness, and even sexual appetite.' Then those followers and
attendants, hearing these and other soft words of the king, set up a loud
wail, uttering, 'Oh, we are undone!' Then with hot tears trickling down
their cheeks they left the monarch and returned to Hastinapura with speed
carrying that wealth with them (that was to be distributed in charity).
Then Dhritarashtra, that first of men, hearing from them everything that
had happened in the woods, wept for his brother. He brooded over his
affliction continually, little relishing the comfort of beds and seats
and dishes.

"Meanwhile, the Kuru prince Pandu (after sending away his attendants)
accompanied by his two wives and eating fruits and roots went to the
mountains of Nagasata. He next went to Chaitraratha, and then crossed the
Kalakuta, and finally, crossing the Himavat, he arrived at Gandhamadana.
Protected by Mahabhutas, Siddhas, and great Rishis, Pandu lived, O king,
sometimes on level ground and sometimes on mountain slopes. He then
journeyed on to the lake of Indradyumna, whence crossing the mountains of
Hansakuta, he went to the mountain of hundred peaks (Sata-sringa) and
there continued to practise ascetic austerities.'"



SECTION CXX

(Sambhava Parva continued)

"Vaisampayana said, 'Pandu, possessed of great energy, then devoted
himself to asceticism. Within a short time he became the favourite of the
whole body of the Siddhas and Charanas residing there. And, O Bharata,
devoted to the service of his spiritual masters, free from vanity, with
mind under complete control and the passions fully subdued, the prince,
becoming competent to enter heaven by his own energy, attained to great
(ascetic) prowess. Some of the Rishis would call him brother, some
friend, while others cherished him as their son. And, O bull of Bharata's
race, having acquired after a long time great ascetic merit coupled with
complete singleness, Pandu became even like a Brahmarshi (though he was a
Kshatriya by birth).

"On a certain day of the new moon, the great Rishis of rigid vows
assembled together, and desirous of beholding Brahman were on the point
of starting on their expedition. Seeing them about to start, Pandu asked
those ascetics, saying, 'Ye first of eloquent men, where shall we go?'
The Rishis answered, 'There will be a great gathering today, in the abode
of Brahman, of celestials, Rishis and Pitris. Desirous of beholding the
Self-create we shall go there today.'

"Vaisampayana continued, 'Hearing this, Pandu rose up suddenly, desirous
of visiting heaven along with the great Rishis. Accompanied by his two
wives, when he was on the point of following the Rishis in the northerly
direction from the mountain of hundred peaks, those ascetics addressed
him saying, 'In our northward march, while gradually ascending the king
of mountains, we have seen on its delightful breast many regions
inaccessible to ordinary mortals; retreats also of the gods, and
Gandharvas and Apsaras, with palatial mansions by hundreds clustering
thick around and resounding with the sweet notes of celestial music, the
gardens of Kuvera laid out on even and uneven grounds, banks of mighty
rivers, and deep caverns. There are many regions also on those heights
that are covered with perpetual snow and are utterly destitute of
vegetable and animal existence. In some places the downpour of rain is so
heavy that they are perfectly inaccessible and incapable of being
utilised for habitation. Not to speak of other animals, even winged
creatures cannot cross them. The only thing that can go there is air, and
the only beings, Siddhas and great Rishis. How shall these princesses
ascend those heights of the king of mountains? Unaccustomed to pain,
shall they not droop in affliction? Therefore, come not with us, O bull
of Bharata's race!'

"Pandu replied, 'Ye fortunate ones, it is said that for the sonless there
is no admittance into heaven. I am sonless! I In affliction I speak' unto
you! I am afflicted because I have not been able to discharge the debt I
owe to my ancestors. It is certain that with the dissolution of this my
body my ancestors perish! Men are born on this earth with four debts,
viz. those due unto the (deceased) ancestors, the gods, the Rishis, and
other men. In justice these must be discharged. The wise have declared
that no regions of bliss exist for them that neglect to pay these debts
in due time. The gods are paid (gratified) by sacrifices, the Rishis, by
study, meditation, and asceticism, the (deceased) ancestors, by begetting
children and offering the funeral cake, and, lastly other men, by leading
a humane and inoffensive life. I have justly discharged my obligations to
the Rishis, the gods, and other men. But those others than these three
are sure to perish with the dissolution of my body! Ye ascetics, I am not
yet freed from the debt I owe to my (deceased) ancestors. The best of men
are born in this world to beget children for discharging that debt. I
would ask you, should children be begotten in my soil (upon my wives) as
I myself was begotten in the soil of my father by the eminent Rishi?'

"The Rishis said, 'O king of virtuous soul, there is progeny in store for
thee, that is sinless and blest with good fortune and like unto the gods.
We behold it all with our prophetic eyes. Therefore, O tiger among men,
accomplish by your own acts that which destiny pointeth at. Men of
intelligence, acting with deliberation, always obtain good fruits; it
behoveth thee, therefore, O king, to exert thyself. The fruits thou
wouldst obtain are distinctly visible. Thou wouldst really obtain
accomplished and agreeable progeny.'

"Vaisampayana continued, 'Hearing these words of the ascetics, Pandu,
remembering the loss of his procreative powers owing to the curse of the
deer, began to reflect deeply. And calling his wedded wife the excellent
Kunti, unto him, he told her in private, 'Strive thou to raise offspring
at this time of distress. The wise expounders of the eternal religion
declare that a son, O Kunti, is the cause of virtuous fame in the three
worlds. It is said that sacrifices, charitable gifts, ascetic penances,
and vows observed most carefully, do not confer religious merit on a
sonless man. O thou of sweet smiles, knowing all this, I am certain that
as I am sonless, I shall not obtain regions of true felicity. O timid
one, wretch that I was and addicted to cruel deeds, as a consequence of
the polluted life I led, my power of procreation hath been destroyed by
the curse of the deer. The religious institutes mention six kinds of sons
that are heirs and kinsmen, and six other kinds that are not heirs but
kinsmen. I shall speak of them presently. O Pritha, listen to me. They
are: 1st, the son begotten by one's own self upon his wedded wife; 2nd,
the son begotten upon one's wife by an accomplished person from motives
of kindness; 3rd, the son begotten upon one's wife by a person for
pecuniary consideration; 4th, the son begotten upon the wife after the
husband's death; 5th, the maiden-born son; 6th, the son born of an
unchaste wife; 7th, the son given; 8th, the son bought for a
consideration; 9th, the son self-given; 10th, the son received with a
pregnant bride; 11th, the brother's son; and 12th, the son begotten upon
a wife of lower caste. On failure of offspring of a prior class, the
mother should desire to have offspring of the next class. In times of
distress, men solicit offspring from accomplished younger brothers. The
self-born Manu hath said that men failing to have legitimate offspring of
their own may have offspring begotten upon their wives by others, for
sons confer the highest religious merit. Therefore, O Kunti, being
destitute myself of the power of procreation, I command thee to raise
good offspring through some person who is either equal or superior to me.
O Kunti, listen to the history of the daughter of Saradandayana who was
appointed by her lord to raise offspring. That warrior-dame, when her
monthly season arrived, bathed duly and in the night went out and waited
on a spot where four roads met. She did not wait long when a Brahmana
crowned with ascetic success came there. The daughter of Saradandayana
solicited him for offspring. After pouring libations of clarified butter
on the fire (in the performance of the sacrifice known by the name of
Punsavana) she brought forth three sons that were mighty car-warriors and
of whom Durjaya was the eldest, begotten upon her by that Brahmana. O
thou of good fortune, do thou follow that warrior-dame's example at my
command, and speedily raise offspring out of the seed of some Brahmana of
high ascetic merit.'"



SECTION CXXI

(Sambhava Parva continued)

"Vaisampayana said, 'Thus addressed, Kunti replied unto her heroic lord,
king Pandu, that bull amongst the Kurus, saying, 'O virtuous one, it
behoveth thee not to say so unto me. I am, O thou lotus-eyed one, thy
wedded wife, devoted to thee. O, Bharata of mighty arms, thyself shalt,
in righteousness, beget upon me children endued with great energy. Then I
shall ascend to heaven with thee; O prince of Kuru's race, receive me in
thy embrace for begetting children. I shall not certainly, even in
imagination, accept any other man except thee in my embraces. What other
man is there in this world superior to thee? O virtuous one, listen to
this Pauranic narrative that hath been, O thou of large eyes, heard by
me, and that I shall presently narrate.

"There was, in ancient times, a king in the race of Puru, known by the
name of Vyushitaswa. He was devoted to truth and virtue. Of virtuous soul
and mighty arms, on one occasion, while he was performing a sacrifice the
gods with Indra and the great Rishis came to him, and Indra was so
intoxicated with the Soma juice he drank and the Brahmanas with the large
presents they received, that both the gods and the great Rishis began
themselves to perform everything appertaining to that sacrifice of the
illustrious royal sage. And thereupon Vyushitaswa began to shine above
all men like the Sun appearing in double splendour after the season of
frost is over. And the powerful Vyushitaswa, who was endued with the
strength of ten elephants very soon performed the horse-sacrifice,
overthrowing, O best of monarchs, all the kings of the East, the North,
the West and the South, and exacted tributes from them all. There is an
anecdote, O best of the Kurus, that is sung by all reciters of the
Puranas, in connection with that first of all men, the illustrious
Vyushitaswa.--Having conquered the whole Earth up to the coast of the
sea, Vyushitaswa protected every class of his subjects as a father does
his own begotten sons.--Performing many great sacrifices he gave away
much wealth to the Brahmanas. After collecting unlimited jewels and
precious stones he made arrangements for performing still greater ones.
And he performed also the Agnishtoma, and other special Vedic sacrifices,
extracting great quantities of Soma juice. And, O king, Vyushitaswa had
for his dear wife, Bhadra, the daughter of Kakshivat, unrivalled for
beauty on earth. And it hath been heard by us that the couple loved each
other deeply. King Vyushitaswa was seldom separated from his wife. Sexual
excess, however, brought on an attack of phthisis and the king died
within a few days, sinking like the Sun in his glory. Then Bhadra, his
beautiful queen, was plunged into woe, and as she was sonless, O tiger
among men, she wept in great affliction. Listen to me, O king, as I
narrate to you all that Bhadra said with bitter tears trickling down her
cheeks. 'O virtuous one', she said, 'Women serve no purpose when their
husbands are dead. She who liveth after her husband is dead, draggeth on
a miserable existence that can hardly be called life. O bull of the
Kshatriya order, death is a blessing to women without husbands. I wish to
follow the way thou hast gone. Be kind and take me with thee. In thy
absence, I am unable to bear life even for a moment. Be kind to me, O
king and take me hence pretty soon. O tiger among men, I shall follow
thee over the even and uneven ground. Thou hast gone away, O lord, never
to return. I shall follow thee, O king, as thy own shadow. O tiger among
men, I will obey thee (as thy slave) and will ever do what is agreeable
to thee and what is for thy good. O thou of eyes like lotus-petals,
without thee, from this day, mental agonies will overwhelm me and eat
into my heart. A wretch that I am, some loving couple had doubtless been
separated by me in a former life, for which, in this life, I am made to
suffer the pangs of separation from thee. O king, that wretched woman who
liveth even for a moment separated from her lord, liveth in woe and
suffereth the pangs of hell even here. Some loving couple had doubtless
been separated by me in a former life, for which sinful act I am
suffering this torture arising from my separation from thee. O king, from
this day I will lay myself down on a bed of Kusa grass and abstain from
every luxury, hoping to behold thee once more. O tiger among men, show
thyself to me. O king, O lord, command once more thy wretched and
bitterly weeping wife plunged in woe.'

"Kunti continued, 'It was thus, O Pandu, that the beautiful Bhadra wept
over the death of her lord. And the weeping Bhadra clasped in her arms
the corpse in anguish of heart. Then she was addressed by an incorporeal
voice in these words, "Rise up, O Bhadra, and leave this place. O thou of
sweet smiles, I grant thee this boon. I will beget offspring upon thee.
Lie thou down with me on thy own bed, after the catamenial bath, on the
night of the eighth or the fourteenth day of the moon.' Thus addressed by
the incorporeal voice, the chaste Bhadra did, as she was directed, for
obtaining offspring. And, O bull of the Bharatas, the corpse of her
husband begat upon her seven children viz., three Salwas and four Madras.
O bull of the Bharatas, do thou also beget offspring upon me, like the
illustrious Vyushitaswa, by the exercise of that ascetic power which thou
possessest.'"



SECTION CXXII

(Sambhava Parva continued)

"Vaisampayana said, 'Thus addressed by his loving wife, king Pandu,
well-acquainted with all rules of morality, replied in these words of
virtuous import, 'O Kunti, what thou hast said is quite true. Vyushitaswa
of old did even as thou hast said. Indeed he was equal unto the
celestials themselves. But I shall now tell thee about the practices of
old indicated by illustrious Rishis, fully acquainted with every rule of
morality. O thou of handsome face and sweet smiles, women formerly were
not immured within houses and dependent on husbands and other relatives.
They used to go about freely, enjoying themselves as best as they liked.
O thou of excellent qualities, they did not then adhere to their husbands
faithfully, and yet, O handsome one, they were not regarded sinful, for
that was the sanctioned usage of the times. That very usage is followed
to this day by birds and beasts without any (exhibition of) jealousy.
That practice, sanctioned by precedent, is applauded by great Rishis. O
thou of taper thighs, the practice is yet regarded with respect amongst
the Northern Kurus. Indeed, that usage, so lenient to women, hath the
sanction of antiquity. The present practice, however (of women's being
confined to one husband for life) hath been established but lately. I
shall tell thee in detail who established it and why.

"It hath been heard by us that there was a great Rishi of the name of
Uddalaka, who had a son named Swetaketu who also was an ascetic of merit.
O thou of eyes like lotus-petals, the present virtuous practice hath been
established by that Swetaketu from anger. Hear thou the reason. One day,
in the presence of Swetaketu's father a Brahmana came and catching
Swetaketu's mother by the hand, told her, 'Let us go.' Beholding his
mother seized by the hand and taken away apparently by force, the son was
greatly moved by wrath. Seeing his son indignant, Uddalaka addressed him
and said, 'Be not angry. O son! This is the practice sanctioned by
antiquity. The women of all orders in this world are free, O son; men in
this matter, as regards their respective orders, act as kine.' The
Rishi's son, Swetaketu, however, disapproved of the usage and established
in the world the present practice as regards men and women. It hath been
heard by us, O thou of great virtue, that the existing practice dates
from that period among human beings but not among beings of other
classes. Accordingly, since the establishment of the present usage, it is
sinful for women not to adhere to their husbands. Women transgressing the
limits assigned by the Rishi became guilty of slaying the embryo. And,
men, too, viol ting a chaste and loving wife who hath from her maidenhood
observed the vow of purity, became guilty of the same sin. The woman also
who, being commanded by her husband to raise offspring, refuses to do his
bidding, becometh equally sinful.

"Thus, O timid one, was the existing usage established of old by
Swetaketu, the son of Uddalaka, in defiance of antiquity. O thou of taper
thighs, it hath also been heard by us that Madayanti, the wife of
Saudasa, commanded by her husband to raise offspring went unto Rishi
Vasishtha. And on going in unto him, the handsome Madayanti obtained a
son named Asmaka. She did this, moved by the desire of doing good to her
husband. O thou of lotus-eyes, thou knowest, O timid girl, how we
ourselves, for the perpetuation of the Kuru race, were begotten by
Krishna-Dwaipayana. O faultless one, beholding all these precedents it
behoveth thee to do my bidding, which is not inconsistent with virtue, O
princess, who is devoted to her husband, it hath also been said by those
acquainted with the rules of morality that a wife, when her monthly
season cometh, must ever seek her husband, though at other times she
deserveth liberty. The wise have declared this to be the ancient
practice. But, be the act sinful or sinless, those acquainted with the
Vedas have declared that it is the duty of wives to do what their
husbands bid them do. Especially, O thou of faultless features, I, who am
deprived of the power of procreation, having yet become desirous of
beholding offspring, deserve the more to be obeyed by thee. O amiable
one, joining my palms furnished with rosy fingers, and making of them a
cup as of lotus leaves, I place them on my head to propitiate thee. O
thou of lair looks, it behoveth thee to raise offspring, at my command,
through some Brahmana possessed of high ascetic merit. For then, owing to
thee, O thou of fair hips, I may go the way that is reserved for those
that are blessed with children.'

"Vaisampayana continued, 'Thus addressed by Pandu, that subjugator of
hostile cities, the handsome Kunti, ever attentive to what was agreeable
and beneficial to her lord, then replied unto him, saying, 'In my
girlhood, O lord, I was in my father's house engaged in attending upon
all guests. I used to wait respectfully upon Brahmanas of rigid vows and
great ascetic merit. One day I gratified with my attentions that Brahmana
whom people call Durvasa, of mind under full control and possessing
knowledge of all the mysteries of religion. Pleased with my services,
that Brahmana gave me a boon in the form of a mantra (formula of
invocation) for calling into my presence any one of the celestials I
liked. And the Rishi, addressing me, said, 'Anyone among the celestials
whom thou callest by this shall, O girl, approach thee and be obedient to
thy will, whether he liketh it or not. And, O princess, thou shall also
have offspring through his grace.' O Bharata, that Brahmana told me this
when I lived in my father's house. The words uttered by the Brahmana can
never be false. The time also hath come when they may yield fruit.
Commanded by thee, O royal sage, I can by that mantra summon any of the
celestials, so that we may have good children. O foremost of all truthful
men, tell me which of the celestials I shall summon. Know that, as
regards this matter, I await your commands.'

"Hearing this, Pandu replied, 'O handsome one, strive duly this very day
to gratify our wishes. Fortunate one, summon thou the god of justice. He
is the most virtuous of the celestials. The god of justice and virtue
will never be able to pollute us with sin. The world also, O beautiful
princess, will then think that what we do can never be unholy. The son
also that we shall obtain from him shall in virtue be certainly the
foremost among the Kurus. Begotten by the god of justice and morality, he
would never set his heart upon anything that is sinful or unholy.
Therefore, O thou of sweet smiles, steadily keeping virtue before thy
eyes, and duly observing holy vows, summon thou the god of justice and
virtue by the help of thy solicitations and incantations.'

"Vaisampayana continued, 'Then Kunti, that best of women, thus addressed
by her lord, said, 'So be it.' And bowing down to him and reverently
circumambulating his person, she resolved to do his bidding.'"



SECTION CXXIII

(Sambhava Parva continued)

"Vaisampayana said, 'O Janamejaya, when Gandhari's conception had been a
full year old, it was then that Kunti summoned the eternal god of justice
to obtain offspring from him. And she offered without loss of time,
sacrifices unto the god and began to duly repeat the formula that Durvasa
had imparted to her some time before. Then the god, overpowered by her
incantations, arrived at the spot where Kunti was seated in his car
resplendent as the Sun. Smiling, he asked, 'O Kunti, what am I to give
thee?' And Kunti too smiling in her turn, replied, 'Thou must even give
me offspring.' Then the handsome Kunti was united (in intercourse) with
the god of justice in his spiritual form and obtained from him a son
devoted to the good of all creatures. And she brought his excellent
child, who lived to acquire a great fame, at the eighth Muhurta called
Abhijit, of the hour of noon of that very auspicious day of the seventh
month (Kartika), viz., the fifth of the lighted fortnight, when the star
Jyeshtha in conjunction with the moon was ascendant. And as soon as the
child was born, an incorporeal voice (from the skies) said, 'This child
shall be the best of men, the foremost of those that are virtuous. Endued
with great prowess and truthful in speech, he shall certainly be the
ruler of the earth. And this first child of Pandu shall be known by the
name of Yudhishthira. Possessed of prowess and honesty of disposition, he
shall be a famous king, known throughout the three worlds.'

"Pandu, having obtained that virtuous son, again addressed his wife and
said. 'The wise have declared that a Kshatriya must be endued with
physical strength, otherwise he is no Kshatriya.' Therefore, ask thou for
an offspring of superior strength. Thus commanded by her lord, Kunti then
invoked Vayu. And the mighty god of wind, thus invoked, came unto her,
riding upon a deer, and said, 'What, O Kunti, am I to give thee? Tell me
what is in thy heart" Smiling in modesty, she said to him, 'Give me, O
best of celestials, a child endued with great strength and largeness of
limbs and capable of humbling the pride of every body.' The god of wind
thereupon begat upon her the child afterwards known as Bhima of mighty
arms and fierce prowess. And upon the birth of that child endued with
extraordinary strength, an incorporeal voice, O Bharata, as before, said,
'This child shall be the foremost of all endued with strength.' I must
tell you, O Bharata, of another wonderful event that occurred alter the
birth of Vrikodara (Bhima). While he fell from the lap of his mother upon
the mountain breast, the violence of the fall broke into fragments the
stone upon which he fell without his infant body being injured in the
least. And he fell from his mother's lap because Kunti, frightened by a
tiger, had risen up suddenly, unconscious of the child that lay asleep on
her lap. And as she had risen, the infant, of body hard as the
thunderbolt, falling down upon the mountain breast, broke into a hundred
fragments the rocky mass upon which he fell. And beholding this, Pandu
wondered much. And it so happened that that very day on which Vrikodara
was born, was also, O best of Bharatas, the birthday of Duryodhana who
afterwards became the ruler of the whole earth.'

"After the birth of Vrikodara, Pandu again began to think, 'How am I to
obtain a very superior son who shall achieve world-wide fame? Every,
thing in the world dependeth on destiny and exertion. But destiny can
never be successful except by timely exertion. We have heard it said that
Indra is the chief of the gods. Indeed, he is endued with immeasurable
might and energy and prowess and glory. Gratifying him with my
asceticism, I shall obtain from him a son of great strength. Indeed, the
son he giveth me must be superior to all and capable of vanquishing in
battle all men and creatures other than men. I shall, therefore, practise
the severest austerities, with heart, deed and speech.'

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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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