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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






Section CLXXVII

(Chaitraratha Parva continued)

"Vaisampayana continued, 'Hearing this, Arjuna said, 'O Gandharva, whence
arose the hostility between Viswamitra and Vasishtha both of whom dwelt
in a celestial hermitage? O, tell us all about it.'

"The Gandharva replied, 'O Partha, the story of Vasishtha is regarded as
a Purana (legend) in all the three worlds. Listen to me as I recite it
fully. There was, in Kanyakuvja, O bull of Bharata's race, a great king
of worldwide fame named Gadhi, the son of Kusika. The virtuous Gadhi had
a son named Viswamitra, that grinder of foes, possessing a large army and
many animals and vehicles. And Viswamitra, accompanied by his ministers,
used to roam in quest of deer through the deep woods and over picturesque
marascetic penances the propitious lord Vivaswat, by the help of
Vasishtha's (ascetic power). And Samvarana, that bull among men with due
rites took Tapati's hand on that mountain-breast which was resorted to by
the celestials and the Gandharvas. The royal sage, with the permission of
Vasishtha, desired to sport with his wife on that mountain. And the king
caused Vasishtha, to be proclaimed his regent in his capital and kingdom,
in the woods and gardens. And bidding farewell unto the monarch,
Vasishtha left him and went away. Samvarana, who sported on that mountain
like a celestial, sported with his wife in the woods and the under-woods
on that mountain for twelve full years. And, O best of the Bharatas, the
god of a thousand eyes poured no rain for twelve years on the capital and
on the kingdom of that monarch. Then, O chastiser of enemies, when that
season of drought broke out, the people of that kingdom, as also the
trees and lower animals began to die fast. And during the continuance of
that dreadful drought, not even a drop of dew fell from the skies and no
corn grew. And the inhabitants in despair, and afflicted with the fear of
hunger, left their homes and fled away in all directions. And the
famished people of the capital and the country began to abandon their
wives and children and grew reckless of one another. The people being
afflicted with hunger, without a morsel of food and reduced to skeletons,
the capital looked very much like the city of the king of the dead, full
of only ghostly beings. On beholding the capital reduced to such a state,
the illustrious and virtuous and best of Rishis, Vasishtha was resolved
upon applying a remedy and brought back unto the city that tiger among
kings, Samvarana, along with his wife, after the latter had passed so
long a period in solitude and seclusion. After the king had entered his
capital, things became as before, for, when that tiger among kings came
back to his own, the god of a thousand eyes, the slayer of Asuras, poured
rain in abundance and caused corn to grow. Revivified by the foremost of
virtuous souls the capital and the country became animated with extreme
joy. The monarch, with his wife, Tapati, once more performed sacrifices
for twelve years, like the lord Indra (god of rain) performing sacrifices
with his wife, Sachi.'

"The Gandharva continued, 'This, O Partha, is the history of Tapati of
old, the daughter of Vivaswat. It is for her that thou art (called)
Tapatya. King Samvarana begot upon Tapati a son named Kuru, who was the
foremost of ascetics. Born in the race of Kuru, thou art, O Arjuna, to be
called Tapatya.'"



SECTION CLXXVI

(Chaitraratha Parva continued)

"Vaisampayana said, 'That bull among the Bharatas, Arjuna, hearing these
words of the Gandharva, was inspired with feelings of devotion and stood
shes (???--JBH), killing deer and wild boars. Once on a time, while out
in quest of deer, the king became weak with exertion and thirst. The
monarch arrived in that state at the asylum of Vasishtha, and the blessed
and illustrious Rishi beholding him arrive, reverenced with his homage
that best of men, king Viswamitra. And O Bharata, the Rishi saluted the
monarch by offering him water to wash his face and feet with, and Arghya,
and wild fruits, and clarified butter. For the illustrious Rishi had a
cow yielding anything that was desired of her. When she was addressed,
saying, 'O give',--she always yielded the article that was sought. And
she yielded various fruits and corn, wild or grown in gardens and fields,
and milk, and many excellent nutritive viands full of six different kinds
of juice (taste?) and like unto nectar itself, and various other kinds of
enjoyable things, O Arjuna, of ambrosial taste for drinking and eating,
and for licking and sucking, and also many precious gems and robes of
various kinds. With these desirable objects in profusion the monarch was
worshipped. And the king with his minister and troops became highly
pleased. And the monarch wondered much, beholding that cow with six
elevated limbs and the beautiful flanks and hips, and five limbs that
were broad, and eyes prominent like those of the frog and beautiful in
size, and high udders, and faultless make, and straight and uplifted
ears, and handsome horns, and well-developed head and neck.

"And, O prince, the son of Gadhi, gratified with everything and
applauding the cow named Nandini, addressed the Rishi, saying, 'O
Brahmana, O great Muni, give me thy Naridini in exchange for ten thousand
kine, or my kingdom. Enjoy thou my kingdom (giving me thy cow).'

"Hearing these words of Viswamitra, Vasishtha said, 'O sinless one, this
cow hath been kept by me for the sake of the gods, guests, and the
Pitris, as also for my sacrifices. I cannot give Nandini in exchange for
even thy kingdom.' Viswamitra replied, 'I am a Kshatriya, but thou art a
Brahmana devoted to asceticism and study. Is there any energy in
Brahmanas who are peaceful and who have their souls under perfect
command? When thou givest me not what I desire in exchange even for ten
thousand cows, I will not abandon the practice of my order; I will take
thy cow even by force!'

"Vasishtha said, 'Thou art a Kshatriya endued with might of arms. Thou
art a powerful monarch. O, do in haste what thou desirest; and stop not
to consider its propriety.'

"The Gandharva continued, 'Thus addressed by Vasishtha, Viswamitra, O
Partha, then forcibly seized Nandini, that cow (white) like the swan or
the moon, and attempted to take her away, afflicting her with stripes and
persecuting her otherwise. The innocent Nandini then began, O Partha, to
low piteously, and approaching the illustrious Vasishtha stood before him
with uplifted face. Though persecuted very cruelly, she refused to leave
the Rishi's asylum.'

"Beholding her in that plight, Vasishtha said, 'O amiable one, thou art
lowing repeatedly and I am hearing thy cries. But, O Nandini, even
Viswamitra is taking thee away by force, what can I do in this matter, as
I am a forgiving Brahmana?'

"The Gandharva continued, 'Then, O bull in Bharata's race, Nandini,
alarmed at the sight of Viswamitra's troops and terrified by Viswamitra
himself, approached the Rishi still closer, and said, 'O illustrious one,
why art thou so indifferent to my poor self afflicted with the stripes of
the cruel troops of Viswamitra and crying so piteously as if I were
masterless?' Hearing these words of the crying and persecuted Nandini,
the great Rishi lost not his patience nor turned from his vow of
forgiveness. He replied, 'The Kshatriya's might lies in physical
strength, the Brahmana's in forgiveness. Because I cannot give up
forgiveness, go thou, O Nandini, if thou choosest.' Nandini answered,
'Castest thou me away, O illustrious one, that thou sayest so? If thou
dost not cast me off, I cannot, O Brahmana, be taken away by force.'
Vasishtha said, 'O blessed one, I do not cast thee off! Stay if thou
canst! O, yonder is thy calf, tied with a stout cord, and even now being
weakened by it!'

"The Gandharva continued, 'Then the cow of Vasishtha, hearing the word
stay, raised her head and neck upward, and became terrible to behold.
With eyes red with rage and lowing repeatedly, she then attacked
Viswamitra's troops on all sides. Afflicted with their stripes and
running hither and thither with those red eyes of hers, her wrath
increased. Blazing with rage, she soon became terrible to behold like
unto the sun in his midday glory. And from her tail she began to rain
showers of burning coals all around. And some moments after, from her
tail she brought forth an army of Palhavas, and from her udders, an army
of Dravidas and Sakas; and from her womb, an army of Yavanas, and from
her dung, an army of Savaras; and from her urine, an army of Kanchis; and
from her sides, an army of Savaras. And from the froth of her mouth came
out hosts of Paundras and Kiratas, Yavanas and Sinhalas, and the
barbarous tribes of Khasas and Chivukas and Pulindas and Chinas and Hunas
with Keralas, and numerous other Mlechchhas. And that vast army of
Mlechchhas in various uniforms, and armed with various weapons, as soon
as it sprang into life, deploying in the very sight of Viswamitra,
attacked that monarch's soldiers. And so numerous was that Mlechchha host
that each particular soldier of Viswamitra was attacked by a band of six
or seven of their enemies. Assailed with a mighty shower of weapons,
Viswamitra's troops broke and fled, panic-stricken, in all directions,
before his very eyes. But, O bull in Bharata's race, the troops of
Vasishtha, though excited with wrath, took not the life of any of
Viswamitra's troops. Nandini simply caused the monarch's army to be
routed and driven off. And driven (from the asylum) twenty-seven full
miles, panic-stricken, they shrieked aloud and beheld not anyone that
could protect them. Viswamitra, beholding this wonderful feat that
resulted from Brahmana prowess, became disgusted with Kshatriya prowess
and said, 'O, fie on Kshatriya prowess! Brahmana prowess is true prowess!
In judging of strength and weakness, I see that asceticism is true
strength.' Saying this, the monarch, abandoning his large domains and
regal splendour and turning his back upon all pleasures, set his mind on
asceticism. Crowned with success in asceticism and filling the three
worlds with the heat of his ascetic penances, he afflicted all creatures
and finally became a Brahmana. The son of Kusika at last drank Soma with
Indra himself (in Heaven).'"



SECTION CLXXVIII

(Chaitraratha Parva continued)

"The Gandharva continued, 'There was, O Partha, a king in this world,
named Kalmashapada, who was of the race of Ikshvaku and was unequalled on
earth for prowess. One day the king went from his capital into the woods
for purposes of hunting, and this grinder of foes pierced (with his
arrows) many deer and wild boars. And in those deep woods the king also
slew many rhinoceroses. Engaged in sport for some length of time, the
monarch became very much fatigued and at last he gave up the chase,
desiring to rest awhile.

"The great Viswamitra, endued with energy, had, a little while ago,
desired to make that monarch his disciple. As the monarch, afflicted with
hunger and thirst, was proceeding through the woods, he came across that
best of Rishis, the illustrious son of Vasishtha, coming along the same
path. The king ever victorious in battle saw that Muni bearing the name
of Saktri, that illustrious propagator of Vasishtha's race, the eldest of
the high-souled Vasishtha's hundred sons, coming along from opposite
direction. The king, beholding him said, 'Stand out of our way.' The
Rishi, addressing the monarch in a conciliatory manner, said unto him
sweetly, 'O king, this is my way. This is the eternal rule of morality
indicated in every treatise on duty and religion, viz., that a king
should ever make way for Brahmanas.' Thus did they address each other
respecting their right of way. 'Stand aside, stand aside', were the words
they said unto each other. The Rishi, who was in the right, did not
yield, nor did the king yield to him from pride and anger. That best of
monarchs, enraged at the Rishi, refusing to yield him the way, acted like
a Rakshasa, striking him with his whip. Thus whipped by the monarch, that
best of Rishis, the son of Vasishtha, was deprived of his senses by
anger, and speedily cursed that first of monarchs, saying, 'O worst of
kings, since thou persecutest like a Rakshasa an ascetic, thou shalt from
this day, became a Rakshasa subsisting on human flesh! Hence, thou worst
of kings! thou shalt wander over the earth, affecting human form!' Thus
did the Rishi Sakti, endued with great prowess, speak unto king
Kalmashapada. At this time Viswamitra, between whom and Vasishtha there
was a dispute about the discipleship of Kalmashapada, approached the
place where that monarch and Vasishtha's son were. And, O Partha, that
Rishi of severe ascetic penances, viz., Viswamitra of great energy,
approached the pair (knowing by his spiritual insight that they had been
thus quarrelling with each other). After the curse had been pronounced,
that best of monarchs knew that Rishi to be Vasishtha's son and equal
unto Vasishtha himself in energy. And, O Bharata, Viswamitra, desirous of
benefiting himself, remained on that spot, concealed from the sight of
both by making himself invisible. Then that best of monarchs, thus cursed
by Saktri, desiring to propitiate the Rishi began to humbly beseech him.
And, O chief of the Kurus, Viswamitra, ascertaining the disposition of
the king (and fearing that the difference might be made up), ordered a
Rakshasa to enter the body of the king. And a Rakshasa of the name of
Kinkara then entered the monarch's body in obedience to Saktri's curse
and Viswamitra's command. And knowing, O chastiser of foes, that the
Rakshasa had possessed himself of the monarch, that best of Rishis,
Viswamitra, then left the spot and went away.

"Shortly after, O Partha, the monarch, possessed by the Rakshasa and
terribly afflicted by him, lost all his senses. At this time a Brahmana
beheld the king in the woods. Afflicted with hunger, that Brahmana begged
of the king some food with meat. The royal sage, Kalmashapada, that
cherisher of friends, answered the Brahmana, saying, 'Stay thou here, O
Brahmana for a moment. On my return, I will give thee whatever food thou
desirest.' Having said this, the monarch went away, but the Brahmana
stayed on there. The high-minded king having roved for some time at
pleasure and according to his will, at last entered his inner apartment.
Thus waking at midnight and remembering his promise, he summoned his cook
and told him of his promise unto the Brahmana staying in the forest. And
he commanded him, saying, 'Hie thee to that forest. A Brahmana waiteth
for me in the hope of food. Go and entertain him with food and meat.'

"The Gandharva continued, 'Thus commanded, the cook went out in search of
meat. Distressed at not having found any, he informed the king of his
failure. The monarch, however, possessed as he was by the Rakshasa,
repeatedly said, without scruple of any kind, 'Feed him with human
flesh.' The cook, saying, 'So be it,' went to the place where the
(king's) executioners were, and thence taking human flesh and washing and
cooking it duly and covering it with boiled rice offered it unto that
hungry Brahmana devoted to ascetic penances. But that best of Brahmanas,
seeing with his spiritual sight that the food was unholy and, therefore,
unworthy of being eaten, said these words with eyes red with anger,
'Because that worst of kings offereth me food that is unholy and unworthy
of being taken, therefore that wretch shall have himself a fondness for
such food. And becoming fond of human flesh as cursed by Saktri of old,
the wretch shall wander over the earth, alarming and otherwise troubling
all creatures.' The curse, therefore, on that king, thus repeated a
second time, became very strong, and the king, possessed by a Rakshasa
disposition, soon lost all his senses.

"A little while after, O Bharata, that best of monarchs, deprived of all
his senses by the Rakshasa within him, beholding Saktri who had cursed
him, said, 'Because thou hast pronounced on me this extraordinary curse,
therefore, I shall begin my life of cannibalism by devouring thee.'
Having said this, the king immediately slew Saktri and ate him up, like a
tiger eating the animal it was fond of. Beholding Saktri thus slain and
devoured, Viswamitra repeatedly urged that Rakshasa (who was within the
monarch) against the other sons of Vasishtha. Like a wrathful lion
devouring small animals, that Rakshasa soon devoured the other sons of
the illustrious Vasishtha that were junior to Saktri in age. But
Vasishtha, learning that all his sons had been caused to be slain by
Viswamitra, patiently bore his grief like the great mountain that bears
the earth. That best of Munis, that foremost of intelligent men, was
resolved rather to sacrifice his own life than exterminate (in anger) the
race of Kusikas. The illustrious Rishi threw himself down from the summit
of Meru, but he descended on the stony ground as though on a heap of
cotton. And, O son of Pandu, when the illustrious one found that death
did not result from that fall, he kindled a huge fire in the forest and
entered it with alacrity. But that fire, though burning brightly,
consumed him not. O slayer of foes, that blazing fire seemed to him cool.
Then the great Muni under the influence of grief, beholding the sea, tied
a stony weight to his neck and threw himself into its waters. But the
waves soon cast him ashore. At last when that Brahmana of rigid vows
succeeded not in killing himself by any means, he returned, in distress
of heart, to his asylum.'"



SECTION CLXXIX

(Chaitraratha Parva continued)

"The Gandharva continued, 'Beholding his asylum bereft of his children,
the Muni afflicted with great grief left it again. And in course of his
wandering he saw, O Partha, a river swollen with the waters of the rainy
season, sweeping away numberless trees and plants that had grown on its
margin. Beholding this, O thou of Kuru's race, the distressed Muni
thinking that he would certainly be drowned if he fell into the waters of
that river, he tied himself strongly with several cords and flung
himself, under the influence of grief, into the current of that mighty
stream. But, O slayer of foes, that stream soon cut those cords and cast
the Rishi ashore. And the Rishi rose from the bank, freed from the cords
with which he had tied himself. And because his cords were thus broken
off by the violence of the current, the Rishi called the stream by the
name of Vipasa (the cord-breaker). For his grief the Muni could not, from
that time, stay in one place; he began to wander over mountains and along
rivers and lakes. And beholding once again a river named Haimavati
(flowing from Himavat) of terrible aspect and full of fierce crocodiles
and other (aquatic) monsters, the Rishi threw himself into it, but the
river mistaking the Brahmana for a mass of (unquenchable) fire,
immediately flew in a hundred different directions, and hath been known
ever since by the name of the Satadru (the river of a hundred courses).
Seeing himself on the dry land even there he exclaimed, 'O, I cannot die
by my own hands!' Saying this, the Rishi once more bent his steps towards
his asylum. Crossing numberless mountains and countries, as he was about
to re-enter his asylum, he was followed by his daughter-in-law named
Adrisyanti. As she neared him, he heard the sound from behind of a very
intelligent recitation of the Vedas with the six graces of elocution.
Hearing that sound, the Rishi asked, 'Who is it that followeth me?' His
daughter-in-law then answered, 'I am Adrisyanti, the wife of Saktri. I am
helpless, though devoted to asceticism.' Hearing her, Vasishtha said, 'O
daughter, whose is this voice that I heard, repeating the Vedas along
with the Angas like unto the voice of Saktri reciting the Vedas with the
Angas?' Adrisyanti answered, 'I bear in my womb a child by thy son
Saktri. He hath been here full twelve years. The voice thou hearest is
that of the Muni, who is reciting the Vedas.'

"The Gandharva continued, 'Thus addressed by her the illustrious
Vasishtha became exceedingly glad. And saying, 'O, there is a child (of
my race)!'--he refrained, O Partha, from self-destruction. The sinless
one accompanied by his daughter-in-law, then returned to his asylum. And
the Rishi saw one day in the solitary woods (the Rakshasa) Kalmashapada.
The king, O Bharata, possessed by fierce Rakshasa, as he saw the Rishi,
became filled with wrath and rose up, desiring to devour him. And
Adrisyanti beholding before her that the Rakshasa of cruel deeds,
addressed Vasishtha in these words, full of anxiety and fear, 'O
illustrious one, the cruel Rakshasa, like unto Death himself armed with
(his) fierce club, cometh towards us with a wooden club in hand! There is
none else on earth, except thee, O illustrious one, and, O foremost of
all that are conversant with the Vedas to restrain him today. Protect me,
O illustrious one, from this cruel wretch of terrible mien. Surely, the
Rakshasa cometh hither to devour us' Vasishtha, hearing this, said, 'Fear
not, O daughter, there is no need of any fear from any Rakshasa. This one
is no Rakshasa from whom thou apprehendest such imminent danger. This is
king Kalmashapada endued with great energy and celebrated on earth. That
terrible man dwelleth in these woods.'

"The Gandharva continued, 'Beholding him advancing, the illustrious Rishi
Vasishtha, endued with great energy, restrained him, O Bharata, by
uttering the sound Hum. Sprinkling him again with water sanctified with
incantations the Rishi freed the monarch from that terrible curse. For
twelve years the monarch had been overwhelmed by the energy of
Vasishtha's son like Surya seized by the planet (Rahu) during the season
of an eclipse. Freed from the Rakshasa the monarch illumined that large
forest by his splendour like the sun illumining the evening clouds.
Recovering his power of reason, the king saluted that best of Rishis with
joined palms and said, 'O illustrious one, I am the son of Sudasa and thy
disciple, O best of Munis! O, tell me what is thy pleasure and what I am
to do.' Vasishtha replied, saying, 'My desire hath already been
accomplished. Return now to thy kingdom and rule thy subjects. And, O
chief of men, never insult Brahmanas any more.' The monarch replied, 'O
illustrious one, I shall never more insult superior Brahmanas. In
obedience to thy command I shall always worship Brahmanas. But, O best of
Brahmanas, I desire to obtain from thee that by which, O foremost of all
that are conversant with the Vedas, I may be freed from the debt I owe to
the race of Ikshvaku! O best of men, it behoveth thee to grant me, for
the perpetuation of Ikshvaku's race, a desirable son possessing beauty
and accomplishments and good behaviour.'

"The Gandharva continued, 'Thus addressed, Vasishtha, that best of
Brahmanas devoted to truth replied unto that mighty bowman of a monarch,
saying, 'I will give you.' After some time, O prince of men, Vasishtha,
accompanied by the monarch, went to the latter's capital known all over
the earth by the name of Ayodhya. The citizens in great joy came out to
receive the sinless and illustrious one, like the dwellers in heaven
coming out to receive their chief. The monarch, accompanied by Vasishtha,
re-entered his auspicious capital after a long time. The citizens of
Ayodhya beheld their king accompanied by his priest, as if he were the
rising sun. The monarch who was superior to everyone in beauty filled by
his splendour the whole town of Ayodhya, like the autumnal moon filling
by his splendour the whole firmament. And the excellent city itself, in
consequence of its streets having been watered and swept, and of the rows
of banners and pendants beautifying it all around, gladdened the
monarch's heart. And, O prince of Kuru's race, the city filled as it was
with joyous and healthy souls, in consequence of his presence, looked gay
like Amaravati with the presence of the chief of the celestials. After
the royal sage had entered his capital, the queen, at the king's command,
approached Vasishtha. The great Rishi, making a covenant with her, united
himself with her according to the high ordinance. And after a little
while, when the queen conceived, that best of Rishis, receiving the
reverential salutations of the king, went back to his asylum. The queen
bore the embryo in her womb for a long time. When she saw that she did
not bring forth anything, she tore open her womb by a piece of stone. It
was then that at the twelfth year (of the conception) was born Asmaka,
that bull amongst men, that royal sage who founded (the city of)
Paudanya.'"



SECTION CLXXX

(Chaitraratha Parva continued)

"The Gandharva continued, 'Then, O Partha, Adrisyanti, who had been
residing in Vasishtha's asylum, brought forth (when the time came) a son
who was the perpetuator of Saktri's race and who was a second Saktri in
everything. O foremost of Bharatas, that best of Munis, the illustrious
Vasishtha himself performed the usual after-birth ceremonies of his
grandson. And, because the Rishi Vasishtha had resolved on
self-destruction but had abstained therefrom as soon as he knew of the
existence of that child, that child, when born, was called Parasara (the
vivifier of the dead). The virtuous Parasara, from the day of his birth,
knew Vasishtha for his father and behaved towards the Muni as such. One
day, O son of Kunti, the child addressed Vasishtha, that first of
Brahmana sages, as father, in the presence of his mother Adrisyanti.
Adrisyanti, hearing the very intelligible sound father sweetly uttered by
her son, addressed him with tearful eyes and said, 'O child, do not
address this thy grandfather as father? Thy father, O son, has been
devoured by a Rakshasa in a different forest. O innocent one, he is not
thy father whom thou regardest so. The revered one is the father of that
celebrated father of thine.' Thus addressed by his mother that best of
Rishis of truthful speech, gave way to sorrow, but soon fired up and
resolved to destroy the whole creation. Then that illustrious and great
ascetic Vasishtha, that foremost of all persons conversant with Brahma,
that son of Mitravaruna, that Rishi acquainted with positive truth,
addressed his grandson who had set his heart upon the destruction of the
world. Hear, O Arjuna, the arguments by which Vasishtha succeeded in
driving out that resolution from his grandson's mind.'

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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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