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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




"Then seeing the bodies aflame, Kausalya burst out, 'O my son, my
son!'--and fell down senseless on the ground. And seeing her down the
citizens and the inhabitants of the provinces began to wail from grief
and affection for their king. And the birds of the air and the beasts of
the field were touched by the lamentations of Kunti. And Bhishma, the son
of Santanu, and the wise Vidura, and the others also that were there,
became disconsolate.

"Thus weeping, Bhishma, Vidura, Dhritarashtra, the Pandavas and the Kuru
ladies, all performed the watery ceremony of the king. And when all this
was over, the people, themselves filled with sorrow, began to console the
bereaved sons of Pandu. And the Pandavas with their friends began to
sleep on the ground. Seeing this the Brahmanas and the other citizens
also renounced their beds. Young and old, all the citizens grieved on
account of the sons of king Pandu, and passed twelve days in mourning
with the weeping Pandavas.'"



SECTION CXXVIII

(Sambhava Parva continued)

"Vaisampayana said, 'Then Bhishma and Kunti with their friends celebrated
the Sraddha of the deceased monarch, and offered the Pinda. And they
feasted the Kauravas and thousands of Brahmanas unto whom they also gave
gems and lands. Then the citizens returned to Hastinapura with the sons
of Pandu, now that they had been cleansed from the impurity incident to
the demise of their father. All then fell to weeping for the departed
king. It seemed as if they had lost one of their own kin.

"When the Sraddha had been celebrated in the manner mentioned above, the
venerable Vyasa, seeing all the subjects sunk in grief, said one day to
his mother Satyavati, 'Mother, our days of happiness have gone by and
days of calamity have succeeded. Sin beginneth to increase day by day.
The world hath got old. The empire of the Kauravas will no longer endure
because of wrong and oppression. Go thou then into the forest, and devote
thyself to contemplation through Yoga. Henceforth society will be filled
with deceit and wrong. Good work will cease. Do not witness the
annihilation of thy race, in thy old age.'

"Acquiescing in the words of Vyasa, Satyavati entered the inner
apartments and addressed her daughter-in-law, saying, 'O Ambika, I hear
that in consequence of the deeds of your grandsons, this Bharata dynasty
and its subjects will perish. If thou permit, I would go to the forest
with Kausalya, so grieved at the loss of her son.' O king, saying this
the queen, taking the permission of Bhishma also, went to the forest. And
arriving there with her two daughters-in-law, she became engaged in
profound contemplation, and in good time leaving her body ascended to
heaven.'

"Vaisampayana continued, 'Then the sons of king Pandu, having gone
through all the purifying rites prescribed in the Vedas, began to grow up
in princely style in the home of their father. Whenever they were engaged
in play with the sons of Dhritarashtra, their superiority of strength
became marked. In speed, in striking the objects aimed at, in consuming
articles of food, and scattering dust, Bhimasena beat all the sons of
Dhritarashtra. The son of the Wind-god pulled them by the hair and made
them fight with one another, laughing all the while. And Vrikodara easily
defeated those hundred and one children of great energy as if they were
one instead of being a hundred and one. The second Pandava used to seize
them by the hair, and throwing them down, to drag them along the earth.
By this, some had their knees broken, some their heads, and some their
shoulders. That youth, sometimes holding ten of them, drowned them in
water, till they were nearly dead. When the sons of Dhritarashtra got up
to the boughs of a tree for plucking fruits, Bhima used to shake that
tree, by striking it with his foot, so that down came the fruits and the
fruitpluckers at the same time. In fact, those princes were no match for
Bhima in pugilistic encounters, in speed, or in skill. Bhima used to make
a display of his strength by thus tormenting them in childishness but not
from malice.

"Seeing these wonderful exhibitions of the might of Bhima, the powerful
Duryodhana, the eldest son of Dhritarashtra, began to conceive hostility
towards him. And the wicked and unrighteous Duryodhana, through ignorance
and ambition, prepared himself for an act of sin. He thought, 'There is
no other individual who can compare with Bhima, the second son of Pandu,
in point of prowess. I shall have to destroy him by artifice. Singly,
Bhima dares a century of us to the combat. Therefore, when he shall sleep
in the garden, I shall throw him into the current of the Ganga.
Afterwards, confining his eldest brother Yudhishthira and his younger
brother Arjuna, I shall reign sole king without molestation.' Determined
thus, the wicked Duryodhana was ever on the watch to find out an
opportunity for injuring Bhima. And, O Bharata, at length at a beautiful
place called Pramanakoti on the banks of the Ganga, he built a palace
decorated with hangings of broad-cloth and other rich stuffs. And he
built this palace for sporting in the water there, and filled it with all
kinds of entertaining things and choice viands. Gay flags waved on the
top of this mansion. The name of the house was 'the water-sport house.'
Skilful cooks prepared various kinds of viands. When all was ready, the
officers gave intimation to Duryodhana. Then the evil-minded prince said
unto the Pandavas, 'Let us all go to the banks of the Ganga graced with
trees and crowned with flowers and sport there in the water.' And upon
Yudhishthira agreeing to this, the sons of Dhritarashtra, taking the
Pandavas with them, mounted country-born elephants of great size and cars
resembling towns, and left the metropolis.

"On arriving at the place, the princes dismissed their attendants, and
surveying the beauty of the gardens and the groves, entered the palace,
like lions entering their mountain caves. On entering they saw that the
architects had handsomely plastered the walls and the ceilings and that
painters had painted them beautifully. The windows looked very graceful,
and the artificial fountains were splendid. Here and there were tanks of
pellucid water in which bloomed forests of lotuses. The banks were decked
with various flowers whose fragrance filled the atmosphere. The Kauravas
and the Pandavas sat down and began to enjoy the things provided for
them. They became engaged in play and began to exchange morsels of food
with one another. Meanwhile the wicked Duryodhana had mixed a powerful
poison with a quantity of food, with the object of making away with
Bhima. That wicked youth who had nectar in his tongue and a razor in his
heart, rose at length, and in a friendly way fed Bhima largely with that
poisoned food, and thinking himself lucky in having compassed his end,
was exceedingly glad at heart. Then the sons of Dhritarashtra and Pandu
together became cheerfully engaged in sporting in the water. Their sport
having been finished, they dressed themselves in white habiliments, and
decked themselves with various ornaments. Fatigued with play, they felt
inclined in the evening to rest in the pleasurehouse belonging to the
garden. Having made the other youths take exercise in the waters, the
powerful second Pandava was excessively fatigued. So that on rising from
the water, he lay down on the ground. He was weary and under the
influence of the poison. And the cool air served to spread the poison
over all his frame, so that he lost his senses at once. Seeing this
Duryodhana bound him with chords of shrubs, and threw him into the water.
The insensible son of Pandu sank down till he reached the Naga kingdom.
Nagas, furnished with fangs containing virulent venom, bit him by
thousands. The vegetable poison, mingled in the blood of the son of the
Wind god, was neutralised by the snake-poison. The serpents had bitten
all over his frame, except his chest, the skin of which was so tough that
their fangs could not penetrate it.

"On regaining consciousness, the son of Kunti burst his bands and began
to press the snakes down under the ground. A remnant fled for life, and
going to their king Vasuki, represented, 'O king of snakes, a man drowned
under the water, bound in chords of shrubs; probably he had drunk poison.
For when he fell amongst us, he was insensible. But when we began to bite
him, he regained his senses, and bursting his fetters, commenced laying
at us. May it please Your Majesty to enquire who is.'

"Then Vasuki, in accordance with the prayer of the inferior Nagas, went
to the place and saw Bhimasena. Of the serpents, there was one, named
Aryaka. He was the grandfather of the father of Kunti. The lord of
serpents saw his relative and embraced him. Then, Vasuki, learning all,
was pleased with Bhima, and said to Aryaka with satisfaction, 'How are we
to please him? Let him have money and gems in profusion."

"On hearing the words of Vasuki, Aryaka said, 'O king of serpents, when
Your Majesty is pleased with him, no need of wealth for him! Permit him
to drink of rasakunda (nectar-vessels) and thus acquire immeasurable
strength. There is the strength of a thousand elephants in each one of
those vessels. Let this prince drink as much as he can.'

"The king of serpents gave his consent. And the serpents thereupon began
auspicious rites. Then purifying himself carefully, Bhimasena facing the
east began to drink nectar. At one breath, he quaffed off the contents of
a whole vessel, and in this manner drained off eight successive jars,
till he was full. At length, the serpents prepared an excellent bed for
him, on which he lay down at ease.'"



SECTION CXXIX

(Sambhava Parva continued)

"Vaisampayana said, 'Meanwhile the Kauravas and the Pandavas, after
having thus sported there, set out, without Bhima, for Hastinapura, some
on horses, some on elephants, while others preferred cars and other
conveyances. And on their way they said to one another, 'Perhaps, Bhima
hath gone before us.' And the wicked Duryodhana was glad at heart to miss
Bhima, and entered the city with his brothers in joy.

"The virtuous Yudhishthira, himself unacquainted with vice and
wickedness, regarded others to be as honest as himself. The eldest son of
Pritha, filled with fraternal love, going unto his mother, said, after
making obeisance to her, 'O mother, hath Bhima come? O good mother, I
don't find him here. Where may he have gone? We long sought for him
everywhere in the gardens and the beautiful woods; but found him nowhere.
At length, we thought that the heroic Bhima preceded us all. O
illustrious dame, we came hither in great anxiety. Arrived here, where
hath he gone? Have you sent him anywhere? O tell me, I am full of doubts
respecting the mighty Bhima. He had been asleep and hath not come. I
conclude he is no more.'

"Hearing these words of the highly intelligent Yudhishthira, Kunti
shrieked, in alarm, and said, 'Dear son, I have not seen Bhima. He did
not come to me. O, return in haste, and with your brothers search for
him.'

"Having said this in affliction to her eldest son, she summoned Vidura,
and said, 'O illustrious Kshattri, Bhimasena is missing! Where has he
gone? The other brothers have all come back from the gardens, only Bhima
of mighty arms does not come home! Duryodhana likes him not. The Kaurava
is crooked and malicious and low-minded and imprudent. He coveteth the
throne openly. I am afraid he may have in a fit of anger slain my
darling. This afflicts me sorely, indeed, it burns my heart.'

"Vidura replied, 'Blessed dame, say not so! Protect thy other sons with
care. If the wicked Duryodhana be accused, he may slay thy remaining
sons. The great sage hath said that all thy sons will be long-lived.
Therefore, Bhima will surely return and gladden thy heart.'

"Vaisampayana continued, 'The wise Vidura, having said this unto Kunti,
returned to his abode, while Kunti, in great anxiety, continued to stay
at home with her children.

"Meanwhile, Bhimasena awoke from that slumber on the eighth day, and felt
strong beyond measure in consequence of the nectar he had taken having
been all digested. Seeing him awake, the Nagas began to console and cheer
him, saying, 'O thou of mighty arms, the strength-giving liquor thou hast
drunk will give thee the might of ten thousand elephants! No one now will
be able to vanquish thee in fight. O bull of Kuru's race, do thou bath in
this holy and auspicious water and return home. Thy brothers are
disconsolate because of thee.'

"Then Bhima purified himself with a bath in those waters, and decked in
white robes and flowery garlands of the same hue, ate of the paramanna
(rice and sugar pudding) offered to him by the Nagas. Then that oppressor
of all foes, decked in celestial ornaments, received the adorations and
blessings of the snakes, and saluting them in return, rose from the
nether region. Bearing up the lotus-eyed Pandava from under the waters,
the Nagas placed him in the selfsame gardens wherein he had been
sporting, and vanished in his very sight.

"The mighty Bhimasena, arrived on the surface of the earth, ran with
speed to his mother. And bowing down unto her and his eldest brother, and
smelling the heads of his younger brothers, that oppressor of all foes
was himself embraced by his mother and every one of those bulls among
men. Affectionate unto one another, they all repeatedly exclaimed, 'What
is our joy today, O what joy!'

'Then Bhima, endued with great strength and prowess, related to his
brothers everything about the villainy of Duryodhana, and the lucky and
unlucky incidents that had befallen him in the world of the Serpents.
Thereupon Yudhishthira said, 'Do thou observe silence on this. Do not
speak of this to any one. From this day, protect ye all one another with
care.' Thus cautioned by the righteous Yudhishthira, they all, with
Yudhishthira himself, became very vigilant from that day. And lest
negligence might occur on the part of the sons of Kunti, Vidura
continually offered them sage advice.

"Some time after, Duryodhana again mixed in the food of Bhima a poison
that was fresh, virulent, and very deadly. But Yuyutsu (Dhritarashtra's
son by a Vaisya wife), moved by his friendship for the Pandavas, informed
them of this. Vrikodara, however, swallowed it without any hesitation,
and digested it completely. And, though virulent the poison produced no
effects on Bhima.

"When that terrible poison intended for the destruction of Bhima failed
of its effect, Duryodhana. Karna and Sakuni, without giving up their
wicked design had recourse to numerous other contrivances for
accomplishing the death of the Pandavas. And though every one of these
contrivances was fully known to the Pandavas, yet in accordance with the
advice of Vidura they suppressed their indignation.

"Meanwhile, the king (Dhritarashtra), beholding the Kuru princes passing
their time in idleness and growing naughty, appointed Gautama as their
preceptor and sent them unto him for instruction. Born among a clump of
heath, Gautama was well-skilled in the Vedas and it was under him (also
called Kripa) that the Kuru princes began to learn the use of arms.'"



SECTION CXXX

(Sambhava Parva continued)

"Janamejaya said, 'O Brahmana, it behoveth thee to relate to me
everything about the birth of Kripa. How did he spring from a clump of
heath? Whence also did he obtain his weapons?'

"Vaisampayana said, 'O king, the great sage Gautama had a son named
Saradwat. This Saradwat was born with arrows (in hand). O oppressor of
foes, the son of Gautama exhibited great aptitude for the study of the
science of weapons, but none for the other sciences. Saradwat acquired
all his weapons by those austerities by which Brahmanas in student life
acquire the knowledge of Vedas. Gautama (the son of Gotama) by his
aptitude for the science of weapons and by his austerities made Indra
himself greatly afraid of him. Then, O thou of Kuru's race, the chief of
the gods summoned a celestial damsel named Janapadi and sent her unto
Gautama, saying, 'Do thy best to disturb the austerities of Gautama.'
Repairing unto the charming asylum of Saradwat, the damsel began to tempt
the ascetic equipped with bow and arrows. Beholding that Apsara, of
figure unrivalled on earth for beauty, alone in those woods and clad in a
single piece of cloth, Saradwat's eyes expanded with delight. At the
sight of the damsel, his bow and arrows slipped from his hand and his
frame shook all over with emotion; but possessed of ascetic fortitude and
strength of soul, the sage mustered sufficient patience to bear up
against the temptation. The suddenness, however, of his mental agitation,
caused an unconscious emission of his vital fluid. Leaving his bow and
arrows and deer-skin behind, he went away, flying from the Apsara. His
vital fluid, however, having fallen upon a clump of heath, was divided
into two parts, whence sprang two children that were twins.

"And it happened that a soldier in attendance upon king Santanu while the
monarch was out a-hunting in the woods, came upon the twins. And seeing
the bow and arrows and deer-skin on the ground, he thought they might be
the offspring of some Brahmana proficient in the science of arms.
Deciding thus, he took up the children along with the bow and arrows, and
showed what he had to the king. Beholding them the king was moved with
pity, and saying, 'Let these become my children,' brought them to his
palace. Then that first of men, Santanu, the son of Pratipa having
brought Gautama's twins into his house, performed in respect of them the
usual rites of religion. And he began to bring them up and called them
Kripa and Kripi, in allusion to the fact that he brought them up from
motives of pity (Kripa). The son of Gotama having left his former asylum,
continued his study of the science of arms in right earnest. By his
spiritual insight he learnt that his son and daughter were in the palace
of Santanu. He thereupon went to the monarch and represented everything
about his lineage. He then taught Kripa the four branches of the science
of arms, and various other branches of knowledge, including all their
mysteries and recondite details. In a short time Kripa became an eminent
professor of the science (of arms). And the hundred sons of
Dhritarashtra, and the Pandavas along with the Yadavas, and the Vrishnis,
and many other princes from various lands, began to receive lessons from
him in that science.'"



SECTION CXXXI

(Sambhava Parva continued)

"Vaisampayana said, 'Desirous of giving his grandsons a superior
education, Bhishma was on the look-out for a teacher endued with energy
and well-skilled in the science of arms. Deciding, O chief of the
Bharatas, that none who was not possessed of great intelligence, none who
was not illustrious or a perfect master of the science of arms, none who
was not of godlike might, should be the instructor of the Kuru (princes),
the son of Ganga, O tiger among men, placed the Pandavas and the Kauravas
under the tuition of Bharadwaja's son, the intelligent Drona skilled in
all the Vedas. Pleased with the reception given him by the great Bhishma,
that foremost of all men skilled in arms, viz., illustrious Drona of
world-wide fame, accepted the princes as his pupils. And Drona taught
them the science of arms in all its branches. And, O monarch, both the
Kauravas and the Pandavas endued with immeasurable strength, in a short
time became proficient in the use of all kinds of arms.'

"Janamejaya asked, 'O Brahmana, how was Drona born? How and whence did he
acquire his arms? How and why came he unto the Kurus? Whose son also was
he endued with such energy? Again, how was his son Aswatthaman, the
foremost of all skilled in arms born? I wish to hear all this! Please
recite them in detail.'

"Vaisampayana said, 'There dwelt at the source of the Ganga, a great sage
named Bharadwaja, ceaselessly observing the most rigid vows. One day, of
old, intending to celebrate the Agnihotra sacrifice he went along with
many great Rishis to the Ganga to perform his ablutions. Arrived at the
bank of the stream, he saw Ghritachi herself, that Apsara endued with
youth and beauty, who had gone there a little before. With an expression
of pride in her countenance, mixed with a voluptuous languor of attitude,
the damsel rose from the water after her ablutions were over. And as she
was gently treading on the bank, her attire which was loose became
disordered. Seeing her attire disordered, the sage was smitten with
burning desire. The next moment his vital fluid came out, in consequence
of the violence of his emotion. The Rishi immediately held it in a vessel
called a drona. Then, O king, Drona sprang from the fluid thus preserved
in that vessel by the wise Bharadwaja. And the child thus born studied
all the Vedas and their branches. Before now Bharadwaja of great prowess
and the foremost of those possessing a knowledge of arms, had
communicated to the illustrious Agnivesa, a knowledge of the weapon
called Agneya. O foremost one of Bharata's race, the Rishi (Agnivesa)
sprung from fire now communicated the knowledge of that great weapon to
Drona the son of his preceptor.

"There was a king named Prishata who was a great friend of Bharadwaja.
About this time Prishata had a son born unto him, named Drupada. And that
bull among Kshatriyas, viz., Drupada, the son of Prishata, used every day
to come to the hermitage of Bharadwaja to play with Drona and study in
his company. O monarch, when Prishata was dead, this Drupada of mighty
arms became the king of the northern Panchalas. About this time the
illustrious Bharadwaja also ascended to heaven. Drona continuing to
reside in his father's hermitage devoted himself to ascetic austerities.
Having become well-versed in the Vedas and their branches and having
burnt also all his sins by asceticism, the celebrated Drona, obedient to
the injunctions of his father and moved by the desire of offspring
married Kripi, the daughter of Saradwat. And this woman, ever engaged in
virtuous acts and the Agnihotra, and the austerest of penances, obtained
a son named Aswatthaman. And as soon as Aswatthaman was born, he neighed
like the (celestial) steed Ucchaihsravas. Hearing that cry, an invisible
being in the skies said, 'The voice of this child hath, like the neighing
of a horse, been audible all around. The child shall, therefore, be known
by the name of Aswatthaman, (the horse-voiced). The son of Bharadwaja
(Drona) was exceedingly glad at having obtained that child. Continuing to
reside in that hermitage he devoted himself to the study of the science
of arms.

"O king, it was about this time that Drona heard that the illustrious
Brahmana Jamadagnya, that slayer of foes, that foremost one among all
wielders of weapons, versed in all kinds of knowledge, had expressed a
desire of giving away all his wealth to Brahmanas. Having heard of Rama's
knowledge of arms and of his celestial weapons also, Drona set his heart
upon them as also upon the knowledge of morality that Rama possessed.
Then Drona of mighty arms, endued with high ascetic virtues, accompanied
by disciples who were all devoted to vows ascetic austerities, set out
for the Mahendra mountains. Arrived at Mahendra, the son of Bharadwaja
possessed of high ascetic merit, beheld the son of Bhrigu, the
exterminator of all foes, endued with great patience and with mind under
complete control. Then, approaching with his disciples that scion of the
Bhrigu race Drona, giving him his name, told him of his birth in the line
of Angiras. And touching the ground with his head, he worshipped Rama's
feet. And beholding the illustrious son of Jamadagni intent upon retiring
into the woods after having given away all his wealth, Drona said, 'Know
me to have sprung from Bharadwaja, but not in any woman's womb! I am a
Brahmana of high birth, Drona by name, come to thee with the desire of
obtaining thy wealth.'

"On hearing him, that illustrious grinder of the Kshatriya race replied,
Thou art welcome, O best of regenerate ones! Tell me what thou desirest.
Thus addressed by Rama, the son of Bharadwaja replied unto that foremost
of all smiters, desirous of giving away the whole of his wealth, 'O thou
of multifarious vows, I am a candidate for thy eternal wealth,' 'O thou
of ascetic wealth, returned Rama, 'My gold and whatever other wealth I
had, have all been given away unto Brahmanas! This earth also, to the
verge of the sea, decked with towns and cities, as with a garland of
flowers, I have given unto Kasyapa. I have now my body only and my
various valuable weapons left. I am prepared to give either my body or my
weapons. Say, which thou wouldst have! I would give it thee! Say quickly!'

"Drona answered, O son of Bhrigu, it behoveth thee to give me all thy
weapons together with the mysteries of hurling and recalling them.'

"Saying, 'So be it,' the son of Bhrigu gave all his weapons unto
Drona,--indeed, the whole science of arms with its rules and mysteries.
Accepting them all, and thinking himself amply rewarded that best of
Brahmanas then, glad at heart, set out, for (the city of) his friend
Drupada.'"

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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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