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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




"After this, the Kuru king Pandu, taking counsel with the great Rishis
commanded Kunti to observe an auspicious vow for one full year, while he
himself commenced, O Bharata, to stand upon one leg from morning to
evening, and practise other severe austerities with mind rapt in
meditation, for gratifying the lord of the celestials.

"It was after a long time that Indra (gratified with such devotion)
approached Pandu and, addressing him, said, 'I shall give thee, O king, a
son who will be celebrated all over the three worlds and who will promote
the welfare of Brahmanas, kine and all honest men. The son I shall give
thee will be the smiter of the wicked and the delight of friends and
relatives. Foremost of all men, he will be an irresistible slayer of all
foes.' Thus addressed by Vasava (the king of the celestials), the
virtuous king of the Kuru race, well-recollecting those words, said unto
Kunti, 'O fortunate one, thy vow hath become successful. The lord of the
celestials hath been gratified, and is willing to give thee a son such as
thou desirest, of superhuman achievements and great fame. He will be the
oppressor of all enemies and possessed of great wisdom. Endued with a
great soul, in splendour equal unto the Sun, invincible in battles, and
of great achievements, he will also be extremely handsome. O thou of fair
hips and sweet smiles, the lord of the celestials hath become gracious to
thee. Invoking him, bring thou forth a child who will be the very home of
all Kshatriya virtues.'

"Vaisampayana continued, 'The celebrated Kunti, thus addressed by her
lord, invoked Sakra (the king of the gods) who thereupon came unto her
and begat him that was afterwards called Arjuna. And as soon as this
child was born, an incorporeal voice, loud and deep as that of the clouds
and filling the whole welkin, distinctly said, addressing Kunti in the
hearing of every creature dwelling in that asylum, 'This child of thine,
O Kunti, will be equal unto Kartavirya in energy and Siva in prowess.
Invincible like Sakra himself he will spread thy fame far and wide. As
Vishnu (the youngest of Aditi's sons) had enhanced Aditi's joy, so shall
this child enhance thy joy. Subjugating the Madras, the Kurus along with
the Somakas, and the people of Chedi, Kasi and Karusha, he will maintain
the prosperity of the Kurus. (Surfeited with libations at the sacrifice
of king Swetaketu), Agni will derive great gratification from the fat of
all creatures dwelling in the Khandava woods (to be burnt down) by the
might of this one's arms. This mighty hero, vanquishing all the
effeminate monarchs of the earth, will, with his brothers perform three
great sacrifices. In prowess, O Kunti, he will be even as Jamadagnya or
Vishnu. The foremost of all men endued with prowess, he will achieve
great fame. He will gratify in battle (by his heroism) Sankara, the god
of gods (Mahadeva), and will receive from him the great weapon named
Pasupata. This thy son of mighty arms will also slay, at the command of
Indra, those Daityas called the Nivatakavachas who are the enemies of the
gods. He will also acquire all kinds of celestial weapons, and this bull
among men will also retrieve the fortunes of his race.'

'Kunti heard these extraordinary words, while lying in the room. And
hearing those words uttered so loudly, the ascetics dwelling on the
mountain of a hundred peaks, and the celestials with Indra sitting in
their cars, became exceedingly glad. The sounds of the (invisible) drum
filled the entire welkin. There were shouts of joy, and the whole region
was covered with flowers showered down by invisible agents. The various
tribes of celestials assembled together, began to offer their respectful
adorations to the son of Pritha. The sons of Kadru (Nagas), the son of
Vinata, the Gandharvas, the lords of the creation, and the seven great
Rishis, viz., Bharadwaja, Kasyapa, Gautama, Viswamitra, Jamadagni,
Vasishtha, and the illustrious Atri who illumined the world of old when
the Sun was lost, all came there. And Marichi, Angiras, Pulastya, Pulaha,
Kratu, Daksha the lord of creation, the Gandharvas, and Apsaras, came
there also. The various tribes of Apsaras, decked with celestial garlands
and every ornament, and attired in fine robes, came there and danced in
joy, chanting the praises of Vibhatsu (Arjuna). All around, the great
Rishis began to utter propitiatory formulas. And Tumvuru accompanied by
the Gandharvas began to sing in charming notes. And Bhimasena and
Ugrasena, Urnayus and Anagha. Gopati and Dhritarashtra and Suryavarchas
the eighth, Yugapa and Trinapa, Karshni, Nandi, and Chitraratha,
Salisirah the thirteenth, Parjanya the fourteenth, Kali the fifteenth,
and Narada the sixteenth in this list, Vrihatta, Vrihaka, Karala of great
soul, Brahmacharin, Vahuguna, Suvarna of great fame, Viswavasu, Bhumanyu,
Suchandra, Sam and the celebrated tribes of Haha and Huhu gifted with
wonderful melody of voice,--these celestial Gandharvas, O king, all went
there. Many illustrious Apsaras also of large eyes, decked with every
ornament came there to dance and sing. And Anuchana and Anavadya,
Gunamukhya and Gunavara, Adrika and Soma, Misrakesi and Alambusha,
Marichi and Suchika, Vidyutparna and Tilottama and Ambika, Lakshmana,
Kshema Devi, Rambha, Manorama, Asita, Suvahu, Supriya, Suvapuh,
Pundarika, Sugandha, Surasa, Pramathini, Kamya and Saradwati, all danced
there together. And Menaka, Sahajanya, Karnika, Punjikasthala,
Ritusthala, Ghritachi, Viswachi, Purvachiti, the celebrated Umlocha,
Pramlocha the tenth and Urvasi the eleventh,--these large-eyed dancing
girls of heaven,--came there and sang in chorus. And Dharti and Aryaman
and Mitra and Varuna, Bhaga and Indra, Vivaswat, Pushan, Tvastri and
Parjanya or Vishnu, these twelve Adityas came there to glorify Pandu's
son. And, O king, Mrigavyadha, Sarpa, the celebrated Niriti, Ajaikapada,
Ahivradhna, Pinakin, Dahana, Iswara, Kapalin, Sthanu and the illustrious
Bhaga--these eleven Rudras,--also came there. And the twin Aswins, the
eight Vasus, the mighty Maruts, the Viswedevas, and the Sadhyas, also
came there. And Karkotaka, Vasuki, Kachchhapa, Kunda and the great Naga
Takshaka,--these mighty and wrathful snakes possessed of high ascetic
merit also came there. And Tarkshya, Arishtanemi, Garuda,
Asitadvaja,--these and many other Nagas, came there, so also Aruna and
Aruni of Vinata's race also came there. And only great Rishis crowned
with ascetic success and not others saw those celestials and other beings
seated in their cars or waiting on the mountain peaks. Those best of
Munis beholding that wonderful sight, became amazed, and their love and
affection for the children of Pandu was in consequence enhanced.

"The celebrated Pandu, tempted by the desire of having more children
wished to speak again unto his wedded wife (for invoking some other god).
But Kunti addressed him, saying, 'The wise do not sanction a fourth
delivery even in a season of distress. The woman having intercourse with
four different men is called a Swairini (heanton), while she having
intercourse with five becometh a harlot. Therefore, O learned one, as
thou art well-acquainted with the scripture on this subject, why dost
thou, beguiled by desire of offspring, tell me so in seeming
forgetfulness of the ordinance?'"



SECTION CXXIV

(Sambhava Parva continued)

"Vaisampayana said, 'After the birth of Kunti's sons and also of the
hundred sons of Dhritarashtra the daughter of the king of the Madras
privately addressed Pandu, saying, 'O slayer of foes, I have no complaint
even if thou beest unpropitious to me. I have, O sinless one, also no
complaint that though by birth I am superior to Kunti yet I am inferior
to her in station. I do not grieve, O thou of Kuru's race, that Gandhari
hath obtained a hundred sons. This, however, is my great grief that while
Kunti and I are equal, I should be childless, while it should so chance
that thou shouldst have offspring by Kunti alone. If the daughter of
Kuntibhoja should so provide that I should have offspring, she would then
be really doing me a great favour and benefiting thee likewise. She being
my rival, I feel a delicacy in soliciting any favour of her. If thou
beest, O king, propitiously disposed to me, then ask her to grant my
desire.'

"Hearing her, Pandu replied, 'O Madri, I do revolve this matter often in
my own mind, but I have hitherto hesitated to tell thee anything, not
knowing how thou wouldst receive it. Now that I know what your wishes
are, I shall certainly strive after that end. I think that, asked by me,
Kunti will not refuse.'

"Vaisampayana continued, 'After this, Pandu addressed Kunti in private,
saying, 'O Kunti, grant me some more offspring for the expansion of my
race and for the benefit of the world. O blessed one, provide thou that I
myself, my ancestors, and thine also, may always have the funeral cake
offered to us. O, do what is beneficial to me, and grant me and the world
what, indeed, is the best of benefits. O, do what, indeed, may be
difficult for thee, moved by the desire of achieving undying fame.
Behold, Indra, even though he hath obtained the sovereignty of the
celestials, doth yet, for fame alone, perform sacrifices. O handsome one,
Brahmanas, well-acquainted with the Vedas, and having achieved high
ascetic merit, do yet, for fame alone, approach their spiritual masters
with reverence. So also all royal sages and Brahmanas possessed of
ascetic wealth have achieved, for fame only, the most difficult of
ascetic feat. Therefore, O blameless one, rescue this Madri as by a raft
(by granting her the means of obtaining offspring), and achieve thou
imperishable fame by making her a mother of children.'

"Thus addressed by her lord, Kunti readily yielded, and said unto Madri,
'Think thou, without loss of time, of some celestial, and thou shall
certainly obtain from him a child like unto him.' Reflecting for a few
moments. Madri thought of the twin Aswins, who coming unto her with speed
begat upon her two sons that were twins named Nakula and Sahadeva,
unrivalled on earth for personal beauty. And as soon as they were born,
an incorporeal voice said, 'In energy and beauty these twins shall
transcend even the twin Aswins themselves.' Indeed possessed of great
energy and beauty, they illumined the whole region.

"O king, after all the children were born the Rishis dwelling on the
mountain of a hundred peaks uttering blessings on them and affectionately
performing the first rites of birth, bestowed appellations on them. The
eldest of Kunti's children was called Yudhishthira, the second Bhimasena,
and the third Arjuna, and of Madri's sons, the first-born of the twins
was called Nakula and the next Sahadeva. And those foremost sons born at
an interval of one year after one another, looked like an embodied period
of five years. And king Pandu, beholding his children of celestial beauty
and of super-abundant energy, great strength and prowess, and of
largeness of soul, rejoiced exceedingly. And the children became great
favourites of the Rishis, as also of their wives, dwelling on the
mountain of a hundred peaks.

"Some time after, Pandu again requested Kunti on behalf of Madri.
Addressed, O king, by her lord in private, Kunti replied, 'Having given
her the formula of invocation only once, she hath, O king, managed to
obtain two sons. Have I not been thus deceived by her, I fear, O king,
that she will soon surpass me in the number of her children. This,
indeed, is the way of all wicked women. Fool that I was, I did not know
that by invoking the twin gods I could obtain at one birth twin children.
I beseech thee, O king, do not command me any further. Let this be the
boon granted (by thee) to me.'

"Thus, O king, were born unto Pandu five sons who were begotten by
celestials and were endued with great strength, and who all lived to
achieve great fame and expand the Kuru race. Each bearing every
auspicious mark on his person, handsome like Soma, proud as the lion,
well-skilled in the use of the bow, and of leonine tread, breast, heart,
eyes, neck and prowess, those foremost of men, resembling the celestials
themselves in might, began to grow up. And beholding them and their
virtues growing with years, the great Rishis dwelling on that snowcapped
sacred mountain were filled with wonder. And the five Pandavas and the
hundred sons of Dhritarashtra--that propagator of the Kuru race--grew up
rapidly like a cluster of lotuses in a lake.'"



SECTION CXXV

(Sambhava Parva continued)

"Vaisampayana said, "Beholding his five handsome sons growing up before
him in that great forest on the charming mountain slope, Pandu felt the
last might of his arms revive once more. One day in the season of spring
which maddens every creature the king accompanied by his wife (Madri),
began to rove in the woods where every tree had put forth new blossoms.
He beheld all around Palasas and Tilakas and Mangoes and Champakas and
Parihadrakas and Karnikaras, Asokas and Kesaras and Atimuktas and
Kuruvakas with swarms of maddened bees sweetly humming about. And there
were flowers of blossoming Parijatas with the Kokilas pouring forth their
melodies from under every twig echoing with the sweet hums of the black
bees. And he beheld also various other kinds of trees bent down with the
weight of their flowers and fruits. And there were also many fine pools
of water overgrown with hundreds of fragrant lotuses. Beholding all
these, Pandu felt the soft influence of desire. Roving like a celestial
with a light heart amidst such scenery, Pandu was alone with his wife
Madri in semi-transparent attire. And beholding the youthful Madri thus
attired, the king's desire flamed up like a forest-fire. And ill-able to
suppress his desire thus kindled at the sight of his wife of eyes like
lotus-petals, he was completely overpowered. The king then seized her
against her will, but Madri trembling in fear resisted him to the best of
her might. Consumed by desire, he forgot everything about his misfortune.
And, O thou of Kuru's race unrestrained by the fear of (the Rishi's)
curse and impelled by fate, the monarch, overpowered by passion, forcibly
sought the embraces of Madri, as if he wished to put an end to his own
life. His reason, thus beguiled by the great Destroyer himself by
intoxicating his senses, was itself lost with his life. And the Kuru king
Pandu, of virtuous soul, thus succumbed to the inevitable influence of
Time, while united in intercourse with his wife.

"Then Madri, clasping the body of her senseless lord, began to weep
aloud. And Kunti with her sons and the twins of Madri, hearing those
cries of grief, came to the spot where the king lay in that state. Then,
O king, Madri addressing Kunti in a piteous voice, said, 'Come hither
alone, O Kunti, and let the children stay there.' Hearing these words,
Kunti, bidding the children stay, ran with speed, exclaiming, 'Woe to
me!' And beholding both Pandu and Madri lying prostrate on the ground she
went in grief and affliction, saying, 'Of passions under complete
control, this hero, O Madri, had all along been watched by me with care.
How did he then forgetting the Rishi's curse, approach thee with
enkindled desire? O Madri, this foremost of men should have been
protected by thee. Why didst thou tempt him into solitude? Always
melancholy at the thought of the Rishi's curse, how came he to be merry
with thee in solitude? O princess of Valhika, more fortunate than myself,
thou art really to be envied, for thou hast seen the face of our lord
suffused with gladness and joy.'

"Madri then replied, saying, 'Revered sister, with tears in my eyes, I
resisted the king, but he could not control himself, bent on, as it were
making the Rishi's curse true.'

"Kunti then said, 'I am the older of his wedded wives; the chief
religious merit must be mine. Therefore, O Madri, prevent me not from
achieving that which must be achieved. I must follow our lord to the
region of the dead. Rise up, O Madri, and yield me his body. Rear thou
these children.' Madri replied, saying, 'I do clasp our lord yet, and
have not allowed him to depart; therefore, I shall follow him. My
appetite hath not been appeased. Thou art my older sister, O let me have
thy sanction. This foremost one of the Bharata princes had approached me,
desiring to have intercourse. His appetite unsatiated, shall I not follow
him in the region of Yama to gratify him? O revered one, if I survive
thee, it is certain I shall not be able to rear thy children as if they
were mine. Will not sin touch me on that account? But, thou, O Kunti,
shall be able to bring my sons up as if they were thine. The king, in
seeking me wishfully, hath gone to the region of spirits; therefore, my
body should be burnt with his. O revered sister, withhold not thy
sanction to this which is agreeable to me. Thou wilt certainly bring up
the children carefully. That indeed, would be very agreeable to me. I
have no other direction to give!'

"Vaisampayana continued, 'Having said this, the daughter of the king of
Madras, the wedded wife of Pandu, ascended the funeral pyre of her lord,
that bull among men.'"



SECTION CXXVI

(Sambhava Parva continued)

"Vaisampayana said, 'The godlike Rishis, wise in counsels, beholding the
death of Pandu, consulted with one another, and said, 'The virtuous and
renowned king Pandu, abandoning both sovereignty, and kingdom came hither
for practising ascetic austerities and resigned himself to the ascetics
dwelling on this mountain. He hath hence ascended to heaven, leaving his
wife and infant sons as a trust in our hands. Our duty now is to repair
to his kingdom with these his offspring, and his wife.'

"Vaisampayana continued, 'Then those godlike Rishis of magnanimous
hearts, and crowned with ascetic success, summoning one another, resolved
to go to Hastinapura with Pandu's children ahead, desiring to place them
in the hands of Bhishma and Dhritarashtra. The ascetics set out that very
moment, taking with them those children and Kunti and the two dead
bodies. And though unused to toil all her life, the affectionate Kunti
now regarded as very short the really long journey she had to perform.
Having arrived at Kurujangala within a short time, the illustrious Kunti
presented herself at the principal gate. The ascetics then charged the
porters to inform the king of their arrival. The men carried the message
in a trice to the court. And the citizens of Hastinapura, hearing of the
arrival of thousands of Charanas and Munis, were filled with wonder. And
it was soon after sunrise that they began to come out in numbers with
their wives and children to behold those ascetics. Seated in all kinds of
cars and conveyances by thousands, vast numbers of Kshatriyas with their
wives, and Brahmanas with theirs came out. And the concourse of Vaisyas
and Sudras too was as large on the occasion. The vast assemblage was very
peaceful, for every heart then was inclined to piety. And there also came
out Bhishma, the son of Santanu, and Somadatta or Valhika and the royal
sage (Dhritarashtra) endued with the vision of knowledge and Vidura
himself and the venerable Satyavati and the illustrious princess of
Kosala and Gandhari accompanied by the other ladies of the royal
household. And the hundred sons of Dhritarashtra, decked with various
ornaments, also came out.

"The Kauravas, then, accompanied by their priest, saluted the Rishis by
lowering their heads, and took their seats before them. The citizens also
saluting the ascetics and bowing down unto them with touching the ground,
took their seats there. Then Bhishma, setting that vast concourse
perfectly still, duly worshipped, O king, those ascetics by offering them
water to wash their feet with and the customary Arghya. And having done
this, he spoke unto them about the sovereignty and the kingdom. Then the
oldest of the ascetics with matted locks on head and loins covered with
animal skin, stood up, and with the concurrence of the other Rishis,
spoke as follows, 'You all know that that possessor of the sovereignty of
the Kurus who was called king Pandu, had, after abandoning the pleasures
of the world, repaired hence to dwell on the mountain of a hundred peaks.
He adopted the Brahmacharya mode of life, but for some inscrutable
purpose the gods have in view, this his eldest son, Yudhishthira, was
born there, begotten by Dharma himself. Then that illustrious king
obtained from Vayu this other son--the foremost of all mighty men--called
Bhima. This other son, begotten upon Kunti by Indra, is Dhananjaya whose
achievements will humble all bowmen in the world. Look here again at
these tigers among men, mighty in the use of the bow, the twin children
begotten upon Madri by the twin Aswins. Leading in righteousness the life
of a Vanaprastha in the woods, illustrious Pandu hath thus revived the
almost extinct line of his grandfather. The birth, growth, and Vedic
studies of these children of Pandu, will, no doubt, give you great
pleasure. Steadily adhering to the path of the virtuous and the wise, and
leaving behind him these children, Pandu departed hence seventeen days
ago. His wife Madri, beholding him placed in the funeral pyre and about
to be consumed, herself ascended the same pyre, and sacrificing her life
thus, hath gone with her lord to the region reserved for chaste wives.
Accomplish now whatever rites should be performed for their benefit.
These are (the unburnt portions of) their bodies. Here also are their
children--these oppressors of foes--with their mother. Let these be now
received with due honours. After the completion of the first rites in
honour of the dead, let the virtuous Pandu, who had all along been the
supporter of the dignity of the Kurus, have the first annual Sraddha
(sapindakarana) performed with a view to installing him formally among
the Pitris.'

"Vaisampayana continued, 'The ascetics with Guhyakas, having said this
unto the Kurus, instantly disappeared in the very sight of the people.
And beholding the Rishis and the Siddhas thus vanish in their sight like
vapoury forms appearing and disappearing in the skies, the citizens
filled with wonder returned to their homes.'"



SECTION CXXVII

(Sambhava Parva continued)

"Vaisampayana continued, 'Dhritarashtra then said, 'O Vidura, celebrate
the funeral ceremonies of that lion among kings viz., Pandu, and of Madri
also, in right royal style. For the good of their souls, distribute
cattle, cloths, gems and diverse kinds of wealth, every one receiving as
much as he asketh for. Make arrangements also for Kunti's performing the
last rites of Madri in such a style as pleaseth her. And let Madri's body
be so carefully wrapped up that neither the Sun nor Vayu (god of wind)
may behold it. Lament not for the sinless Pandu. He was a worthy king and
hath left behind him five heroic sons equal unto the celestials
themselves.'

"Vaisampayana continued, 'Then Vidura, O Bharata, saying, 'So be it,' in
consultation with Bhishma, fixed upon a sacred spot for the funeral rites
of Pandu. The family priests went out of the city without loss of time,
carrying with them the blazing sacred fire fed with clarified butter and
rendered fragrant therewith. Then friends, relatives, and adherents,
wrapping it up in cloth, decked the body of the monarch with the flowers
of the season and sprinkled various excellent perfumes over it. And they
also decked the hearse itself with garlands and rich hangings. Then
placing the covered body of the king with that of his queen on that
excellent bier decked out so brightly, they caused it to be carried on
human shoulders. With the white umbrella (of state) held over the hearse
with waving yak-tails and sounds of various musical instruments, the
whole scene looked bright and grand. Hundreds of people began to
distribute gems among the crowd on the occasion of the funeral rites of
the king. At length some beautiful robes, and white umbrellas and larger
yak-tails, were brought for the great ceremony. The priests clad in white
walked in the van of the procession pouring libations of clarified butter
on the sacred fire blazing in an ornamental vessel. And Brahmanas, and
Kshatriyas, and Vaisyas, and Sudras by thousands followed the deceased
king, loudly wailing in these accents, 'O prince, where dost thou go,
leaving us behind, and making us forlorn and wretched for ever?' And
Bhishma, and Vidura, and the Pandavas, also all wept aloud. At last they
came to a romantic wood on the banks of the Ganga. There they laid down
the hearse on which the truthful and lion-hearted prince and his spouse
lay. Then they brought water in many golden vessels, washed the prince's
body besmeared before with several kinds of fragrant paste, and again
smeared it over with sandal paste. They then dressed it in a white dress
made of indigenous fabrics. And with the new suit on, the king seemed as
if he was living and only sleeping on a costly bed.

"When the other funeral ceremonies also were finished in consonance with
the directions of the priests, the Kauravas set fire to the dead bodies
of the king and the queen, bringing lotuses, sandal-paste, and other
fragrant substances to the pyre.

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

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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.

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