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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, 'Then Vasudeva said, 'I am of opinion that the
Pandavas should go. But we should all abide by the opinion of king
Drupada who is conversant with every rule of morality.'

"Drupada then spoke, 'I certainly agree with what this foremost of men,
thinketh, having regard to the circumstances. For the illustrious sons of
Pandu now are to me as they are, without doubt, to Vasudeva. Kunti's son
Yudhishthira himself doth not seek the welfare of the Pandavas so
earnestly as, Kesava, that tiger among men.'

"Vaisampayana continued, 'Commanded by the illustrious Drupada, the
Pandavas, then, O king, and Krishna and Vidura, taking with them Krishna,
the daughter of Drupada, and the renowned Kunti, journeyed towards the
city called after the elephant, stopping at various places along the way
for purposes of pleasure and enjoyment. King Dhritarashtra, hearing that
those heroes had neared the capital sent out the Kauravas to receive
them. They who were thus sent out were, O Bharata, Vikarna of the great
bow, and Chitrasena, and Drona that foremost of warriors, and Kripa of
Gautama's line. Surrounded by these, those mighty heroes, their splendour
enhanced by that throng slowly entered the city of Hastinapura. The whole
city became radiant, as it were, with the gay throng of sight-seers
animated by curiosity. Those tigers among men gladdened the hearts of all
who beheld them. And the Pandavas, dear unto the hearts of the people,
heard, as they proceeded, various exclamations with the citizens, ever
desirous of obeying the wishes of those princes, loudly uttered. Some
exclaimed, 'Here returns that tiger among men, conversant with all the
rules of morality and who always protects us as if we were his nearest
relatives.' And elsewhere they said, 'It seems that king Pandu--the
beloved of his people--returneth today from the forest, doubtless to do
what is agreeable to us.' And there were some that said, 'What good is
not done to us today when the heroic sons of Kunti come back to our town?
If we have ever given away in charity, if we have ever poured libations
of clarified butter on the fire, if we have any ascetic merit, let the
Pandavas, by virtue of all those acts stay in our town for a hundred
years.'

"At last the Pandavas, on arriving at the place, worshipped the feet of
Dhritarashtra, as also those of the illustrious Bhishma. They also
worshipped the feet of everybody else that deserved that honour. And they
enquired after the welfare of every citizen (there present). At last, at
the command of Dhritarashtra they entered the chambers that had been
assigned to them.

"After they had rested there for some time, they were summoned (to the
court) by king Dhritarashtra and Bhishma, the son of Santanu. When they
came, king Dhritarashtra addressing Yudhishthira, said, 'Listen, O son of
Kunti, with thy brothers, to what I say. Repair ye to Khandavaprastha so
that no difference may arise again (between you and your cousins). If you
take up your quarters there no one will be able to do you any injury.
Protected by Partha (Arjuna), like the celestials by the thunderbolt,
reside ye at Khandavaprastha, taking half of the kingdom.'

"Vaisampayana continued, 'Agreeing to what Dhritarashtra said, those
bulls among men worshipping the king set out from Hastinapura. And
content with half the kingdom, they removed to Khandavaprastha, which was
in unreclaimed desert. Then those heroes of unfading splendour, viz., the
Pandavas, with Krishna at their head, arriving there, beautified the
place and made it a second heaven. And those mighty car-warriors,
selecting with Dwaipayana's assistance a sacred and auspicious region,
performed certain propitiatory ceremonies and measured out a piece of
land for their city. Then surrounded by a trench wide as the sea and by
walls reaching high up to the heavens and white as the fleecy clouds or
the rays of the moon, that foremost of cities looked resplendent like
Bhogavati (the capital of the nether kingdom) decked with the Nagas. And
it stood adorned with palatial mansions and numerous gates, each
furnished with a couple of panels resembling the out-stretched wings of
Garuda. And it was protected with gateways looking like the clouds and
high as the Mandara mountains. And well-furnished with numerous weapons
of attack the missiles of the foes could not make slightest impression on
them. And they were almost covered with darts and other missiles like
double-tongued snakes. The turrets along the walls were filled with armed
men in course of training; and the walls were lined with numerous
warriors along their whole length. And there were thousands of sharp
hooks and Sataghnis (machines slaying a century of warriors) and numerous
other machines on the battlements. There were also large iron wheels
planted on them. And with all these was that foremost of cities adorned.
The streets were all wide and laid out excellently; and there was no fear
in them of accident. And decked with innumerable mansions, the city
became like unto Amaravati and came to be called Indraprastha (like unto
Indra's city). In a delightful and auspicious part of the city rose the
palace of the Pandavas filled with every kind of wealth and like unto the
mansion of the celestial treasurer (Kuvera) himself. And it looked like a
mass of clouds charged with lightning.

"When the city was built, there came, O king, numerous Brahmanas
well-acquainted with all the Vedas and conversant with every language,
wishing to dwell there. And there came also unto that town numerous
merchants from every direction, in the hope of earning wealth. There also
came numerous persons well-skilled in all the arts, wishing to take up
their abode there. And around the city were laid out many delightful
gardens adorned with numerous trees bearing both fruits and flowers.
There were Amras (mango trees) and Amaratakas, and Kadamvas and Asokas,
and Champakas; and Punnagas and Nagas and Lakuchas and Panasas; and Salas
and Talas (palm trees) and Tamalas and Vakulas, and Ketakas with their
fragrant loads; beautiful and blossoming and grand Amalakas with branches
bent down with the weight of fruits and Lodhras and blossoming Ankolas;
and Jamvus (blackberry trees) and Patalas and Kunjakas and Atimuktas; and
Karaviras and Parijatas and numerous other kinds of trees always adorned
with flowers and fruits and alive with feathery creatures of various
species. And those verdant groves always resounded with the notes of
maddened peacocks and Kokilas (blackbirds). And there were various
pleasure-houses, bright as mirrors, and numerous bowers of creepers, and
charming and artificial hillocks, and many lakes full to the brim of
crystal water, and delightful tanks fragrant with lotuses and lilies and
adorned with swans and ducks and chakravakas (brahminy ducks). And there
were many delicious pools overgrown with fine aquatic plants. And there
were also diverse ponds of great beauty and large dimension. And, O king,
the joy of the Pandavas increased from day to day, in consequence of
their residence in that large kingdom that was peopled with pious men.

"Thus in consequence of the virtuous behaviour of Bhishma and king
Dhritarashtra towards them, the Pandavas took up their abode in
Khandavaprastha. Adorned with those five mighty warriors, each equal unto
Indra himself, that foremost of cities looked like Bhogavati (the capital
of the nether kingdom) adorned with the Nagas. And, O monarch, having
settled the Pandavas there, the heroic Krishna, obtaining their leave,
came back with Rama to Dwaravati.'"



SECTION CCX

(Rajya-labha Parva)

"Janamejaya said, 'O thou possessed of ascetic wealth, what did those
high-souled ones, my grandsires, the illustrious Pandavas, do, after
obtaining the kingdom of Indraprastha? How did their wife Draupadi obey
them all? How is it also that no dissensions arose amongst those
illustrious rulers of men, all attached to one wife, viz., Krishna? O
thou of the wealth of asceticism, I wish to hear everything in detail
regarding the behaviour towards one another of those rulers of men after
their union with Krishna.'

"Vaisampayana said, 'Those scorchers of foes, the Pandavas, having
obtained their kingdom, at the command of Dhritarashtra, passed their
days in joy and happiness at Khandavaprastha with Krishna. And
Yudhishthira. endued with great energy and ever adhering to truth, having
obtained the sovereignty, virtuously ruled the land, assisted by his
brothers. And the sons of Pandu, endued with great wisdom and devoted to
truth and virtue, having vanquished all their foes, continued to live
there in great happiness. And those bulls among men, seated on royal
seats of great value, used to discharge all the duties of government. And
one day, while all those illustrious heroes were so seated, there came
unto them the celestial Rishi Narada, in course of his wanderings.
Beholding the Rishi, Yudhishthira offered him his own handsome seat. And
after the celestial Rishi had been seated, the wise Yudhishthira duly
offered him the Arghya with his own hands. And the king also informed the
Rishi of the state of his kingdom. The Rishi accepting the worship,
became well-pleased, and eulogising him with benedictions, commanded the
king to take his seat. Commanded by the Rishi, the king took his seat.
Then the king sent word unto Krishna (in the inner apartments) of the
arrival of the illustrious one. Hearing of the Rishi's arrival Draupadi,
purifying herself properly, came with a respectful attitude to where
Narada was with the Pandavas. The virtuous princess of Panchala,
worshipping the celestial Rishi's feet, stood with joined hands before
him, properly veiled, The illustrious Narada, pronouncing various
benedictions on her, commanded the princess to retire. After Krishna had
retired, the illustrious Rishi, addressing in private all the Pandavas
with Yudhishthira at their head, said, 'The renowned princess of Panchala
is the wedded wife of you all. Establish a rule amongst yourselves so
that disunion may not arise amongst you. There were, in former days,
celebrated throughout the three worlds, two brothers named Sunda and
Upasunda living together and incapable of being slain by anybody unless
each slew the other. They ruled the same kingdom, lived in the same
house, slept on the same bed, sat on the same seat, and ate from the same
dish. And yet they killed each for the sake of Tilottama. Therefore, O
Yudhishthira, preserve your friendship for one another and do that which
may not produce disunion amongst you.'

"On hearing this, Yudhishthira asked, 'O great Muni, whose sons were
Asuras called Sunda and Upasunda? Whence arose that dissension amongst
them, and why did they slay each other? Whose daughter also was this
Tilottama for whose love the maddened brothers killed each other? Was she
an Apsara (water nymph) or the daughter of any celestial? O thou whose
wealth is asceticism, we desire, O Brahmana, to hear in detail everything
as it happened. Indeed, our curiosity hath become great.'"



SECTION CCXI

(Rajya-labha Parva continued)

"Vaisampayana said, 'Hearing these words of Yudhishthira, Narada replied,
'O son of Pritha, listen with thy brothers to me as I recite this old
story, O Yudhishthira, exactly as everything happened. In olden days, a
mighty Daitya named Nikumbha, endued with great energy and strength was
born in the race of the great Asura, Hiranyakasipu. Unto this Nikumbha,
were born two sons called Sunda and Upasunda. Both of them were mighty
Asuras endued with great energy and terrible prowess. The brothers were
both fierce and possessed of wicked hearts. And those Daityas were both
of the same resolution, and ever engaged in achieving the same tasks and
ends. They were ever sharers with each other in happiness as well as in
woe. Each speaking and doing what was agreeable to the other, the
brothers never were unless they were together, and never went anywhere
unless together. Of exactly the same disposition and habits, they seemed
to be one individual divided into two parts. Endued with great energy and
ever of the same resolution in everything they undertook, the brothers
gradually grew up. Always entertaining the same purpose, desirous of
subjugating the three worlds, the brothers, after due initiation, went to
the mountains of Vindhya. And severe were the ascetic penances they
performed there. Exhausted with hunger and thirst, with matted locks on
their heads and attired in barks of trees, they acquired sufficient
ascetic merit at length. Besmearing themselves with dirt from head to
foot, living upon air alone, standing on their toes, they threw pieces of
the flesh of their bodies into the fire. Their arms upraised, and eye
fixed, long was the period for which they observed their vows. And during
the course of their ascetic penances, a wonderful incident occurred
there. For the mountains of Vindhya, heated for a long course of years by
the power of their ascetic austerities, began to emit vapour from every
part of their bodies. And beholding the severity of their austerities,
the celestials became alarmed. The gods began to cause numerous
obstructions to impede the progress of their asceticism. The celestials
repeatedly tempted the brothers by means of every precious possession and
the most beautiful girls. The brothers broke not their vows. Then the
celestials once more manifested, before the illustrious brothers, their
powers of illusion. For it seemed their sisters, mothers, wives, and
other relatives, with disordered hair and ornaments and robes, were
running towards them in terror, pursued and struck by a Rakshasa with a
lance in hand. And it seemed that the women implored the help of the
brothers crying, 'O save us!' But all this went for nothing, for firmly
wedded thereto, the brothers did not still break their vows. And when it
was found that all this produced not the slightest impression on any of
the two, both the women and the Rakshasa vanished from sight. At last the
Grandsire himself, the Supreme Lord ever seeking the welfare of all, came
unto those great Asuras and asked them to solicit the boon they desired.
Then the brothers Sunda and Upasunda, both of great prowess, beholding
the Grandsire, rose from their seats and waited with joined palms. And
the brothers both said unto the God, 'O Grandsire, if thou hast been
pleased with these our ascetic austerities, and art, O lord, propitious
unto us, then let us have knowledge of all weapons and of all powers of
illusion. Let us be endued with great strength, and let us be able to
assume any form at will. And last of all, let us also be immortal.'
Hearing these words of theirs, Brahman said, 'Except the immortality you
ask for, you shall be given all that you desire. Solicit you some form of
death by which you may still be equal unto the immortals. And since you
have undergone these severe ascetic austerities from desire of
sovereignty alone I cannot confer on you the boon of immortality. You
have performed your ascetic penances even for the subjugation of the
three worlds. It is for this, O mighty Daityas, that I cannot grant you
what you desire.'

"Narada continued, 'Hearing these words of Brahman, Sunda and Upasunda
said, 'O Grandsire, let us have no fear then from any created thing,
mobile or immobile, in the three worlds, except only from each other!'
The Grandsire then said, 'I grant you what you have asked for, even this
your desire'. And granting them this boon, the Grandsire made them desist
from their asceticism, and returned to his own region. Then the brothers,
those mighty Daityas, having received those several boons became
incapable of being slain by anybody in the universe. They then returned
to their own abode. All their friends and relatives, beholding those
Daityas of great intelligence, crowned with success in the matter of the
boons they had obtained, became exceedingly glad. And Sunda and Upasunda
then cut off their matted locks and wore coronets on their heads. Attired
in costly robes and ornaments, they looked exceedingly handsome. They
caused the moon to rise over their city every night even out of his
season. And friends and relatives gave themselves up to joy and merriment
with happy hearts. Eat, feed, give, make merry, sing, drink--these were
the sounds heard everyday in every house. And here and there arose loud
uproars of hilarity mixed with clappings of hands which filled the whole
city of the Daityas, who being capable of assuming any form at will, were
engaged in every kind of amusement and sport and scarcely noticed the
flight of time, even regarding a whole year as a single day.'"



SECTION CCXII

(Rajya-labha Parva continued)

'Narada continued, 'As soon as those festivities came to an end, the
brothers Sunda and Upasunda, desirous of the Sovereignty of the three
worlds, took counsel and commanded their forces to be arranged. Obtaining
the assent of their friends and relatives, of the elders of the Daitya
race and of their ministers of state, and performing the preliminary
rites of departure, they set out in the night when the constellation
Magha was in the ascendant. The brothers set out with a large Daitya
force clad in mail and armed with maces and axes and lances and clubs.
The Daitya heroes set out on their expedition with joyous hearts, the
charanas (bards) chanting auspicious panegyrics indicative of their
future triumphs. Furious in war, the Daitya brothers, capable of going
everywhere at will, ascended the skies and went to the region of the
celestials. The celestials knowing they were coming and acquainted also
with the boons granted unto them by the Supreme Deity left heaven and
sought refuge in the region of Brahman. Endued with fierce prowess, the
Daitya heroes soon subjugated the region of Indra, and vanquishing the
diverse tribes of Yakshas and Rakshasas and every creature ranging the
skies, came away. Those mighty car-warriors next subjugated the Nagas of
the nether region, and then the inmates of the ocean and then all the
tribes of the Mlechchhas. Desirous next of subjugating the whole earth,
those heroes of irresistible sway, summoning their soldiers, issued these
cruel commands, 'Brahmanas and royal sages (on earth) with their
libations and other food offered at grand sacrifices, increase the energy
and strength of the gods, as also their prosperity. Engaged in such acts,
they are the enemies of the Asuras. All of us, therefore, mustering
together should completely slaughter them off the face of the earth!'
Ordering their soldiers thus on the eastern shore of the great ocean, and
entertaining such a cruel resolution, the Asura brothers set out in all
directions. And those that were performing sacrifices and the Brahmanas
that were assisting at those sacrifices, the mighty brothers instantly
slew. And slaughtering them with violence they departed for some other
place. Whilst their soldiers threw into the water the sacrificial fires
that were in the asylums of Munis with souls under complete control, the
curses uttered by the illustrious Rishis in wrath, rendered abortive by
the boons granted (by Brahman), affected not the Asura brothers. When the
Brahmanas saw that their curses produced not the slightest effect like
shafts shot at stones they fled in all directions, forsaking their rites
and vows. Even those Rishis on earth that were crowned with ascetic
success, and had their passions under complete control and were wholly
engrossed in meditation of the Deity, from fear of the Asura brothers,
fled like snakes at the approach of Vinata's son (Garuda the
snake-eater). The sacred asylums were all trodden down and broken. The
sacrificial jars and vessels being broken, their (sacred) contents were
scattered over the ground. The whole universe became empty, as if its
creatures had all been stricken down during the season of general
dissolution. And, O king, after the Rishis had all disappeared and made
themselves invisible both the great Asuras, resolved upon their
destruction, began to assume various forms. Assuming the forms of
maddened elephants with temples rent from excess of juice, the Asura
pair, searching out the Rishis who had sheltered themselves in caves,
sent them to the region of Yama. Sometimes becoming as lions and again as
tigers and disappearing the next moment, by these and other methods the
cruel couple, seeing the Rishis, slew them instantly. Sacrifice and study
ceased, and kings and Brahmanas were exterminated. The earth became
utterly destitute of sacrifices and festivals. And the terrified people
uttered cries of Oh and Alas and all buying and selling were stopped. All
religious rites ceased, and the earth became destitute of sacred
ceremonies and marriages. Agriculture was neglected and cattle were no
longer tended. Towns and asylums became desolate. And scattered over with
bones and skeletons, the earth assumed a frightful aspect. All ceremonies
in honour of the Pitris were suspended, and the sacred sound of Vashat
and the whole circle of auspicious rites ceased. The earth became
frightful to behold. The Sun and the Moon, the Planets and Stars, and
Constellations, and the other dwellers in the firmament, witnessing these
acts of Sunda and Upasunda, grieved deeply. Subjugating all the points of
heaven by means of such cruel acts, the Asura brothers took up their
abode in Kurukshetra, without a single rival.'"



SECTION CCXIII

(Rajya-labha Parva continued)

"Narada continued, 'Then the celestial Rishis, the Siddhas, and the
high-souled Rishis possessing the attributes of tranquillity and
self-restraint, beholding that act of universal slaughter, were afflicted
with great grief. With passions and senses and souls under complete
control, they then went to the abode of the Grandsire, moved by
compassion for the universe. Arrived there, they beheld the Grandsire
seated with gods, Siddhas, and Brahmarshis around him. There were present
that God of gods, viz., Mahadeva, and Agni, accompanied by Vayu, and Soma
and Surya and Sakra, and Rishis devoted to the contemplation of Brahma,
and the Vaikhanasas, the Valakhilyas, the Vanaprasthas, the Marichipas,
the Ajas, the Avimudas, and other ascetics of great energy. All those
Rishis were sitting with the Grandsire, when the celestial and other
Rishis, approaching Brahman with sorrowful hearts, represented unto him
all the acts of Sunda and Upasunda. And they told the Grandsire in detail
everything that the Asura brothers had done, and how they had done it,
and in what order. Then all the celestials and the great Rishis pressed
the matter before the Grandsire. The Grandsire, hearing everything they
said, reflected for a moment and settled in his mind what he should do.
Resolving to compass the destruction of the Asura brothers, he summoned
Viswakarman (the celestial architect). Seeing Viswakarman before him, the
Grandsire possessed of supreme ascetic merit commanded him, saying,
'Create thou a damsel capable of captivating all hearts.' Bowing down
unto the Grandsire and receiving his command with reverence, the great
artificer of the universe created a celestial maiden with careful
attention. Viswakrit first collected all handsome features upon the body
of the damsel he created. Indeed, the celestial maiden that he created
was almost a mass of gems. And created with great care by Viswakarman,
the damsel, in beauty, became unrivalled among the women of the three
worlds. There was not even a minute part of her body which by its wealth
of beauty could not attract the gaze of beholders. And like unto the
embodied Sri herself, that damsel of extraordinary beauty captivated the
eyes and hearts of every creature. And because she had been created with
portions of every gem taken in minute measures, the Grandsire bestowed
upon her the name of Tilottama. And as soon as he started it into life,
the damsel bowed to Brahman and with joined palms said, 'Lord of every
created thing, what task am I to accomplish and what have I been created
for?' The Grandsire answered, 'Go, O Tilottama, unto the Asuras, Sunda
and Upasunda. O amiable one, tempt them with thy captivating beauty. And,
O damsel, conduct thyself there in such a way that the Asura brothers
may, in consequence of the wealth of thy beauty, quarrel with each other
as soon as they cast their eyes upon thee.'

"Narada continued, 'Bowing unto the Grandsire and saying, 'So be
it,'--the damsel walked round the celestial conclave. The illustrious
Brahman was then sitting with face turned eastwards, and Mahadeva with
face also towards the east, and all the celestials with faces northwards,
and the Rishis with faces towards all directions. While Tilottama walked
round the conclave of the celestials, Indra and the illustrious Sthanu
(Mahadeva) were the only ones that succeeded in preserving their
tranquillity of mind. But exceedingly desirous as Mahadeva was (of
beholding Tilottama) when the damsel (in her progress round the celestial
conclave) was at his side, another face like a full-blown lotus appeared
on the southern side of his body. And when she was behind him, another
face appeared on the west. And when the damsel was on the northern side
of the great god, a fourth face appeared on the northern side of his
body. Mahadeva (who was eager to behold the damsel) came also to have a
thousand eyes, each large and slightly reddish, before, behind and on his
flanks. And it was thus that Sthanu the great god came to have four
faces, and the slayer of Vala, a thousand eyes. And as regards the mass
of the celestials and the Rishis, they turned their faces towards all
directions as Tilottama walked round them. Except the divine Grandsire
himself, the glances of those illustrious personages, even of all of them
fell upon Tilottama's body. And when Tilottama set out (for the city of
the Asuras) with the wealth of her beauty, all regarded the task as
already accomplished. After Tilottama had gone away, the great god who
was the First Cause of the Universe, dismissed all the celestials and the
Rishis.'"

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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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