A \ B \ C \ D \ E \ F \ G \ H \ I \ J \ K \ L \ M \ N \ O \ P \ R \ S \ T \ U \ V \ W \Z

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,--"Meanwhile king Yudhishthira of unfading glory,
accompanied by his brothers and surrounded by friends, entered his
excellent capital. And that tiger among men, dismissing all his
relatives, brothers, and sons, sought to make himself happy in the
company of Draupadi. And Kesava also, worshipped by the principal Yadavas
including Ugrasena, entered with a happy heart his own excellent city.
And worshipping his old father and his illustrious mother, and saluting
(his brother) Valadeva, he of eyes like lotus-petals took his seat.
Embracing Pradyumna, Shamva, Nishatha, Charudeshna, Gada, Aniruddha and
Bhanu, and obtaining the leave of all the elderly men, Janardana entered
the apartments of Rukmini."



SECTION III

"Vaisampayana said,--"Then Maya Danava addressed Arjuna, that foremost of
successful warriors, saying,--'I now go with thy leave, but shall come
back soon. On the north of the Kailasa peak near the mountains of
Mainaka, while the Danavas were engaged in a sacrifice on the banks of
Vindu lake, I gathered a huge quantity of delightful and variegated vanda
(a kind of rough materials) composed of jewels and gems. This was placed
in the mansion of Vrishaparva ever devoted to truth. If it be yet
existing, I shall come back, O Bharata, with it. I shall then commence
the construction of the delightful palace of the Pandavas, which is to be
adorned with every kind of gems and celebrated all over the world. There
is also, I think, O thou of the Kuru race, a fierce club placed in the
lake Vindu by the King (of the Danavas) after slaughtering therewith all
his foes in battle. Besides being heavy and strong and variegated with
golden knobs, it is capable of bearing great weight, and of slaying all
foes, and is equal in strength unto an hundred thousand clubs. It is a
fit weapon for Bhima, even as the Gandiva is for thee. There is also (in
that lake) a large conch-shell called Devadatta of loud sound, that came
from Varuna. I shall no doubt give all these to thee. Having spoken thus
unto Partha, the Asura went away in a north-easterly direction. On the
north of Kailasa in the mountains of Mainaka, there is a huge peak of
gems and jewels called Hiranya-sringa. Near that peak is a delightful
lake of the name of Vindu. There, on its banks, previously dwelt king
Bhagiratha for many years, desiring to behold the goddess Ganga, since
called Bhagirathee after that king's name. And there, on its banks, O
thou best of the Bharatas, Indra the illustrious lord of every created
thing, performed one hundred great sacrifices. There, for the sake of
beauty, though not according to the dictates of the ordinance, were
placed sacrificial stakes made of gems and altars of gold. There, after
performing those sacrifices, the thousand-eyed lord of Sachi became
crowned with success. There the fierce Mahadeva, the eternal lord of
every creature, has taken up his abode after having created all the
worlds and there he dwelleth, worshipped with reverence by thousands of
spirits. There Nara and Narayana, Brahma and Yama and Sthanu the fifth,
perform their sacrifices at the expiration of a thousand yugas. There,
for the establishment of virtue and religion, Vasudeva, with pious
devotion, performed his sacrifices extending for many, many long years.
There were placed by Keshava thousands and tens of thousands of
sacrificial stakes adorned with golden garlands and altars of great
splendour. Going thither, O Bharata, Maya brought back the club and the
conch-shell and the various crystalline articles that had belonged to
king Vrishaparva. And the great Asura, Maya, having gone thither,
possessed himself of the whole of the great wealth which was guarded by
Yakshas and Rakshasas. Bringing them, the Asura constructed therewith a
peerless palace, which was of great beauty and of celestial make,
composed entirely of gems and precious stones, and celebrated throughout
the three worlds. He gave unto Bhimasena that best of clubs, and unto
Arjuna the most excellent conch-shell at whose sound all creatures
trembled in awe. And the palace that Maya built consisted of columns of
gold, and occupied, O monarch, an area of five thousand cubits. The
palace, possessing an exceedingly beautiful form, like unto that of Agni
or Suryya, or Soma, shone in great splendour, and by its brilliance
seemed to darken even the bright rays of the sun. And with the effulgence
it exhibited, which was a mixture of both celestial and terrestrial
light, it looked as if it was on fire. Like unto a mass of new clouds
conspicuous in the sky, the palace rose up coming into view of all.
Indeed, the palace that the dexterous Maya built was so wide, delightful,
and refreshing, and composed of such excellent materials, and furnished
with such golden walls and archways, and adorned with so many varied
pictures, and was withal so rich and well-built, that in beauty it far
surpassed Sudharma of the Dasarha race, or the mansion of Brahma himself.
And eight thousand Rakshasas called Kinkaras, fierce, huge-bodied and
endued with great strength, of red coppery eyes and arrowy ears,
well-armed and capable of ranging through the air, used to guard and
protect that palace. Within that palace Maya placed a peerless tank, and
in that tank were lotuses with leaves of dark-coloured gems and stalks of
bright jewels, and other flowers also of golden leaves. And aquatic fowls
of various species sported on its bosom. Itself variegated with
full-blown lotuses and stocked with fishes and tortoises of golden hue,
its bottom was without mud and its water transparent. There was a flight
of crystal stairs leading from the banks to the edge of the water. The
gentle breezes that swept along its bosom softly shook the flowers that
studded it. The banks of that tank were overlaid with slabs of costly
marble set with pearls. And beholding that tank thus adorned all around
with jewels and precious stones, many kings that came there mistook it
for land and fell into it with eyes open. Many tall trees of various
kinds were planted all around the palace. Of green foliage and cool
shade, and ever blossoming, they were all very charming to behold.
Artificial woods were laid around, always emitting a delicious fragrance.
And there were many tanks also that were adorned with swans and
Karandavas and Chakravakas (Brahminy ducks) in the grounds lying about
the mansion. And the breeze bearing the fragrance of lotuses growing in
water and (of those growing on land) ministered unto the pleasure and
happiness of the Pandavas. And Maya having constructed such a palatial
hall within fourteen months, reported its completion unto Yudhishthira."



SECTION IV

"Vaisampayana said,--"Then that chief of men, king Yudhishthira, entered
that palatial sabha having first fed ten thousand Brahmanas with
preparations of milk and rice mixed with clarified butter and honey with
fruits and roots, and with pork and venison. The king gratified those
superior Brahmanas, who had come from various countries with food
seasoned with seasamum and prepared with vegetables called jibanti, with
rice mixed with clarified butter, with different preparations of
meat--with indeed various kinds of other food, as also numberless viands
that are fit to be sucked and innumerable kinds of drinks, with new and
unused robes and clothes, and with excellent floral wreaths. The king
also gave unto each of those Brahmanas a thousand kine. And, O Bharata,
the voice of the gratified Brahmanas uttering,--'What an auspicious day
is this! became so loud that it seemed to reach heaven itself. And when
the Kuru king entered the palatial sabha having also worshipped the gods
with various kinds of music and numerous species of excellent and costly
perfumes, the athletes and mimes and prize-fighters and bards and
encomiasts began to gratify that illustrious son of Dharma by exhibiting
their skill. And thus celebrating his entry into the palace, Yudhishthira
with his brothers sported within that palace like Sakra himself in
heaven. Upon the seats in that palace sat, along with the Pandavas,
Rishis and kings that came from various countries, viz., Asita and
Devala, Satya, Sarpamali and Mahasira; Arvavasu, Sumitra, Maitreya,
Sunaka and Vali; Vaka, Dalvya, Sthulasira, Krishna-Dwaipayana, and Suka
Sumanta, Jaimini, Paila, and the disciples of Vyasa, viz., ourselves;
Tittiri, Yajanavalkya, and Lomaharshana with his son; Apsuhomya, Dhaumya,
Animandavya; and Kausika; Damoshnisha and Traivali, Parnada, and
Varayanuka, Maunjayana, Vayubhaksha, Parasarya, and Sarika; Valivaka,
Silivaka, Satyapala, and Krita-srama; Jatukarna, and Sikhavat. Alamva and
Parijataka; the exalted Parvata, and the great Muni Markandeya;
Pavitrapani, Savarna, Bhaluki, and Galava. Janghabandhu, Raibhya,
Kopavega, and Bhrigu: Harivabhru, Kaundinya, Vabhrumali, and Sanatana,
Kakshivat, and Ashija, Nachiketa, and Aushija, Nachiketa, and Gautama;
Painga, Varaha, Sunaka, and Sandilya of great ascetic merit: Kukkura,
Venujangha, Kalapa and Katha;--these virtuous and learned Munis with
senses and souls under complete control, and many others as numerous, all
well-skilled in the Vedas and Vedangas and conversant with (rules of)
morality and pure and spotless in behaviour, waited on the illustrious
Yudhishthira, and gladdened him by their sacred discourses. And so also
numerous principal Kshatriyas, such as the illustrious and virtuous
Mujaketu, Vivarddhana, Sangramjit, Durmukha, the powerful Ugrasena;
Kakshasena, the lord of the Earth, Kshemaka the invincible; Kamatha, the
king of Kamvoja, and the mighty Kampana who alone made the Yavanas to
ever tremble at his name just as the god that wieldeth the thunder-bolt
maketh those Asuras, the Kalakeyas, tremble before him; Jatasura, and the
king of the Madrakas, Kunti, Pulinda the king of the Kiratas, and the
kings of Anga and Vanga, and Pandrya, and the king of Udhara, and
Andhaka; Sumitra, and Saivya that slayer of foes; Sumanas, the king of
the Kiratas, and Chanur the King of the Yavanas, Devarata, Bhoja, and the
so called Bhimaratha, Srutayudha--the king of Kalinga, Jayasena the king
of Magadha; and Sukarman, and Chekitana, and Puru that slayer of foes;
Ketumata, Vasudana, and Vaideha and Kritakshana: Sudharman, Aniruddha,
Srutayu endued with great strength; the invincible Anuparaja, the
handsome Karmajit; Sisupala with his son, the king of Karusha; and the
invincible youths of the Vrishni race, all equal in beauty unto the
celestials, viz., Ahuka, Viprithu, Sada, Sarana, Akrura, Kritavarman, and
Satyaka, the son of Sini; and Bhismaka, Ankriti, and the powerful
Dyumatsena, those chief of bowmen viz., the Kaikeyas and Yajnasena of the
Somaka race; these Kshatriyas endured with great might, all well-armed
and wealthy, and many others also regarded as the foremost, all waited
upon Yudhishthira, the son of Kunti, in that Sabha, desirous of
ministering to his happiness. And those princes also, endued with great
strength, who dressing themselves in deer-skins learnt the science of
weapons under Arjuna, waited upon Yudhishthira. And O king, the princes
also of the Vrishni race, viz., Pradyumna (the son of Rukmini) and Samva,
and Yuyudhana the son of Satyaki and Sudharman and Aniruddha and Saivya
that foremost of men who had learnt the science of arms under Arjuna
these and many other kings, O lord of the Earth, used to wait on
Yudhishthira on that occasion. And that friend of Dhananjaya, Tumvuru,
and the Gandharva Chittasena with his ministers, any many other
Gandharvas and Apsaras, well-skilled in vocal and instrumental music and
in cadence and Kinnaras also well-versed in (musical) measures and
motions singing celestial tunes in proper and charming voices, waited
upon and gladdened the sons of Pandu and the Rishis who sat in that
Sabha. And seated in that Sabha, those bull among men, of rigid vows and
devoted to truth, all waited upon Yudhishthira like the celestials in
heaven waiting upon Brahma."



SECTION V

(Lokapala Sabhakhayana Parva)

"Vaisampayana said,--"While the illustrious Pandavas were seated in that
Sabha along with the principal Gandharvas, there came, O Bharata, unto
that assembly the celestial Rishi Narada, conversant with the Vedas and
Upanishadas, worshipped by the celestials acquainted with histories and
Puranas, well-versed in all that occurred in ancient kalpas (cycles),
conversant with Nyaya (logic) and the truth of moral science, possessing
a complete knowledge of the six Angas (viz., pronunciation, grammar,
prosody, explanation of basic terms, description of religious rites, and
astronomy). He was a perfect master in reconciling contradictory texts
and differentiating in applying general principles to particular cases,
as also in interpreting contraries by reference to differences in
situation, eloquent, resolute, intelligent, possessed of powerful memory.
He was acquainted with the science of morals and politics, learned,
proficient in distinguishing inferior things from superior ones, skilled
in drawing inference from evidence, competent to judge of the correctness
or incorrectness of syllogistic statements consisting of five
propositions. He was capable of answering successively Vrihaspati himself
while arguing, with definite conclusions properly framed about religion,
wealth, pleasure and salvation, of great soul and beholding this whole
universe, above, below, and around, as if it were present before his
eyes. He was master of both the Sankhya and Yoga systems of philosophy,
ever desirous of humbling the celestials and Asuras by fomenting quarrels
among them, conversant with the sciences of war and treaty, proficient in
drawing conclusions by judging of things not within direct ken, as also
in the six sciences of treaty, war, military campaigns, maintenance of
posts against the enemy and stratagems by ambuscades and reserves. He was
a thorough master of every branch of learning, fond of war and music,
incapable of being repulsed by any science or any course, of action, and
possessed of these and numberless other accomplishments. The Rishi,
having wandered over the different worlds, came into that Sabha. And the
celestial Rishi of immeasurable splendour, endued with great energy was
accompanied, O monarch, by Parijata and the intelligent Raivata and
Saumya and Sumukha. Possessing the speed of the mind, the Rishi came
thither and was filled with gladness upon beholding the Pandavas. The
Brahmana, on arriving there, paid homage unto Yudhishthira by uttering
blessings on him and wishing him victory. Beholding the learned Rishi
arrive, the eldest of the Pandavas, conversant with all rules of duty,
quickly stood up with his younger brothers. Bending low with humility,
the monarch cheerfully saluted the Rishi, and gave with due ceremonies a
befitting seat unto him. The king also gave him kine and the usual
offerings of the Arghya including honey and the other ingredients.
Conversant with every duty the monarch also worshipped the Rishi with
gems and jewels with a whole heart. Receiving that worship from
Yudhishthira in proper form, the Rishi became gratified. Thus worshipped
by the Pandavas and the great Rishis, Narada possessing a complete
mastery over the Vedas, said unto Yudhishthira the following words
bearing upon religion, wealth, pleasures and salvation.

"Narada said--'Is the wealth thou art earning being spent on proper
objects? Doth thy mind take pleasure in virtue? Art thou enjoying the
pleasures of life? Doth not thy mind sink under their weight? O chief of
men, continuest thou in the noble conduct consistent with religion and
wealth practised by thy ancestors towards the three classes of subjects,
(viz., good, indifferent, and bad)? Never injurest thou religion for the
sake of wealth, or both religion and wealth for the sake of pleasure that
easily seduces? O thou foremost of victorious men ever devoted to the
good of all, conversant as thou art with the timeliness of everything,
followest thou religion, wealth, pleasure and salvation dividing thy time
judiciously? O sinless one, with the six attributes of kings (viz.,
cleverness of speech, readiness in providing means, intelligence in
dealing with the foe, memory, and acquaintance with morals and politics),
dost thou attend to the seven means (viz., sowing dissensions,
chastisement, conciliation, gifts, incantations, medicine and magic)?
Examinest thou also, after a survey of thy own strength and weakness, the
fourteen possessions of thy foes? These are the country, forts, cars,
elephants, cavalry, foot-soldiers, the principal officials of state, the
zenana, food supply, computations of the army and income, the religious
treatises in force, the accounts of state, the revenue, wine-shops and
other secret enemies. Attendest thou to the eight occupations (of
agriculture, trade, &c), having examined, O thou foremost of victorious
monarchs, thy own and thy enemy's means, and having made peace with thy
enemies? O bull of the Bharata race, thy seven principal officers of
state (viz., the governor of the citadel, the commander of forces, the
chief judge, the general in interior command, the chief priest, the chief
physician, and the chief astrologer), have not, I hope, succumbed to the
influence of thy foes, nor have they, I hope, become idle in consequence
of the wealth they have earned? They are, I hope, all obedient to thee.
Thy counsels, I hope, are never divulged by thy trusted spies in
disguise, by thyself or by thy ministers? Thou ascertainest, I hope, what
thy friends, foes and strangers are about? Makest thou peace and makest
thou war at proper times? Observest thou neutrality towards strangers and
persons that are neutral towards thee? And, O hero, hast thou made
persons like thyself, persons that are old, continent in behaviour,
capable of understanding what should be done and what should not, pure as
regards birth and blood, and devoted to thee, thy ministers? O Bharata,
the victories of kings can be attributed to good counsels. O child, is
thy kingdom protected by ministers learned in Sastras, keeping their
counsels close? Are thy foes unable to injure it? Thou hast not become
the slave of sleep? Wakest thou at the proper time? Conversant with
pursuits yielding profit, thinkest thou, during the small hours of night,
as to what thou shouldst do and what thou shouldst not do the next day?
Thou settlest nothing alone, nor takest counsels with many? The counsels
thou hast resolved upon, do not become known all over thy kingdom?
Commencest thou soon to accomplish measures of great utility that are
easy of accomplishment? Such measures are never obstructed? Keepest thou
the agriculturists not out of thy sight? They do not fear to approach
thee? Achievest thou thy measures through persons that are trusted
incorruptible, and possessed of practical experience? And, O brave king.
I hope, people only know the measures already accomplished by thee and
those that have been partially accomplished and are awaiting completion,
but not those that are only in contemplation and uncommenced? Have
experienced teachers capable of explaining the causes of things and
learned in the science of morals and every branch of learning, been
appointed to instruct the princes and the chiefs of the army? Buyest thou
a single learned man by giving in exchange a thousand ignorant
individuals? The man that is learned conferreth the greatest benefit in
seasons of distress. Are thy forts always filled with treasure, food,
weapons, water, engines and instruments, as also with engineers and
bowmen? Even a single minister that is intelligent, brave, with his
passions under complete control, and possessed of wisdom and judgment, is
capable of conferring the highest prosperity on a king or a king's son. I
ask thee, therefore, whether there is even one such minister with thee?
Seekest thou to know everything about the eighteen Tirthas of the foe and
fifteen of thy own by means of three and three spies all unacquainted
with one another? O slayer of all foes, watchest thou all thy enemies
with care and attention, and unknown to them? Is the priest thou
honourest, possessed of humility, and purity of blood, and renown, and
without jealousy and illiberality? Hath any well-behaved, intelligent,
and guileless Brahmana, well-up in the ordinance, been employed by thee
in the performance of thy daily rites before the sacred fire, and doth he
remind thee in proper time as to when thy homa should be performed? Is
the astrologer thou hast employed skilled in reading physiognomy, capable
of interpreting omens, and competent to neutralise the effect of the
disturbances of nature? Have respectable servants been employed by thee
in offices that are respectable, indifferent ones in indifferent offices,
and low ones in offices that are low? Hast thou appointed to high offices
ministers that are guileless and of well conduct for generations and
above the common run? Oppressest thou not thy people with cruel and
severe punishment? And, O bull of the Bharata race, do thy ministers rule
thy kingdom under thy orders? Do thy ministers ever slight thee like
sacrificial priests slighting men that are fallen (and incapable of
performing any more sacrifices) or like wives slighting husbands that are
proud and incontinent in their behaviour? Is the commander of thy forces
possessed of sufficient confidence, brave, intelligent, patient,
well-conducted, of good birth, devoted to thee, and competent? Treatest
thou with consideration and regard the chief officers of thy army that
are skilled in every kind of welfare, are forward, well-behaved, and
endued with prowess? Givest thou to thy troops their sanctioned rations
and pay in the appointed time? Thou dost not oppress them by withholding
these? Knowest thou that the misery caused by arrears of pay and
irregularity in the distribution of rations driveth the troops to mutiny,
and that is called by the learned to be one of the greatest of mischiefs?
Are all the principal high-born men devoted to thee, and ready with
cheerfulness to lay down their lives in battle for thy sake? I hope no
single individual of passions uncontrolled is ever permitted by thee to
rule as he likes a number of concerns at the same time appertaining to
the army? Is any servant of thine, who hath accomplished well a
particular business by the employment of special ability, disappointed in
obtaining from thee a little more regard, and an increase of food and
pay? I hope thou rewardest persons of learning and humility, and skill in
every kind of knowledge with gifts of wealth and honour proportionate to
their qualifications. Dost thou support, O bull in the Bharata race, the
wives and children of men that have given their lives for thee and have
been distressed on thy account? Cherishest thou, O son of Pritha, with
paternal affection the foe that hath been weakened, or him also that hath
sought thy shelter, having been vanquished in battle? O lord of Earth,
art thou equal unto all men, and can every one approach thee without
fear, as if thou wert their mother and father? And O bull of the Bharata
race, marchest thou, without loss of time, and reflecting well upon three
kinds of forces, against thy foe when thou hearest that he is in
distress? O subjugator of all foes beginnest thou thy march when the time
cometh, having taken into consideration all the omens you might see, the
resolutions thou hast made, and that the ultimate victory depends upon
the twelve mandalas (such as reserves, ambuscades, &c, and payment of pay
to the troops in advance)? And, O persecutor of all foes, givest thou
gems and jewels, unto the principal officers of enemy, as they deserve,
without thy enemy's knowledge? O son of Pritha, seekest thou to conquer
thy incensed foes that are slaves to their passions, having first
conquered thy own soul and obtained the mastery over thy own senses?
Before thou marchest out against thy foes, dost thou properly employ the
four arts of reconciliation, gift (of wealth) producing disunion, and
application of force? O monarch, goest thou out against thy enemies,
having first strengthened thy own kingdom? And having gone out against
them, exertest thou to the utmost to obtain victory over them? And having
conquered them, seekest thou to protect them with care? Are thy army
consisting of four kinds of forces, viz., the regular troops, the allies,
the mercenaries, and the irregulars, each furnished with the eight
ingredients, viz., cars, elephants, horses, offices, infantry,
camp-followers, spies possessing a thorough knowledge of the country, and
ensigns led out against thy enemies after having been well trained by
superior officers? O oppressor of all foes, O great king, I hope thou
slayest thy foes without regarding their seasons of reaping and of
famine? O king, I hope thy servants and agents in thy own kingdom and in
the kingdoms of thy foes continue to look after their respective duties
and to protect one another. O monarch, I hope trusted servants have been
employed by thee to look after thy food, the robes thou wearest and the
perfumes thou usest. I hope, O king, thy treasury, barns, stables
arsenals, and women's apartments, are all protected by servants devoted
to thee and ever seeking thy welfare. I hope, O monarch, thou protectest
first thyself from thy domestic and public servants, then from those
servants of thy relatives and from one another. Do thy servants, O king,
ever speak to thee in the forenoon regarding thy extravagant expenditure
in respect of thy drinks, sports, and women? Is thy expenditure always
covered by a fourth, a third or a half of thy income? Cherishest thou
always, with food and wealth, relatives, superiors, merchants, the aged,
and other proteges, and the distressed? Do the accountants and clerks
employed by thee in looking after thy income and expenditure, always
appraise thee every day in the forenoon of thy income and expenditure?
Dismissest thou without fault servants accomplished in business and
popular and devoted to thy welfare? O Bharata, dost thou employ superior,
indifferent, and low men, after examining them well in offices they
deserve? O monarch, employest thou in thy business persons that are
thievish or open to temptation, or hostile, or minors? Persecutest thou
thy kingdom by the help of thievish or covetous men, or minors, or women?
Are the agriculturists in thy kingdom contented. Are large tanks and
lakes constructed all over thy kingdom at proper distances, without
agriculture being in thy realm entirely dependent on the showers of
heaven? Are the agriculturists in thy kingdom wanting in either seed or
food? Grantest thou with kindness loans (of seed-grains) unto the
tillers, taking only a fourth in excess of every measure by the hundred?
O child, are the four professions of agriculture, trade, cattle-rearing,
and lending at interest, carried on by honest men? Upon these O monarch,
depends the happiness of thy people. O king, do the five brave and wise
men, employed in the five offices of protecting the city, the citadel,
the merchants, and the agriculturists, and punishing the criminals,
always benefit thy kingdom by working in union with one another? For the
protection of thy city, have the villages been made like towns, and the
hamlets and outskirts of villages like villages? Are all these entirely
under thy supervision and sway? Are thieves and robbers that sack thy
town pursued by thy police over the even and uneven parts of thy kingdom?
Consolest thou women and are they protected in thy realm? I hope thou
placest not any confidence in them, nor divulgest any secret before any
of them? O monarch, having heard of any danger and having reflected on it
also, liest thou in the inner apartments enjoying every agreeable object?
Having slept during the second and the third divisions of the night,
thinkest thou of religion and profit in the fourth division wakefully. O
son of Pandu, rising from bed at the proper time and dressing thyself
well, showest thou thyself to thy people, accompanied by ministers
conversant with the auspiciousness or otherwise of moments? O represser
of all foes, do men dressed in red and armed with swords and adorned with
ornaments stand by thy side to protect thy person? O monarch! behavest
thou like the god of justice himself unto those that deserve punishment
and those that deserve worship, unto those that are dear to thee and
those that thou likest not? O son of Pritha, seekest thou to cure bodily
diseases by medicines and fasts, and mental illness with the advice of
the aged? I hope that the physicians engaged in looking after thy health
are well conversant with the eight kinds of treatment and are all
attached and devoted to thee. Happeneth it ever, O monarch, that from
covetousness or folly or pride thou failest to decide between the
plaintiff and the defendant who have come to thee? Deprivest thou,
through covetousness or folly, of their pensions the proteges who have
sought thy shelter from trustfulness or love? Do the people that inhabit
thy realm, bought by thy foes, ever seek to raise disputes with thee,
uniting themselves with one another? Are those amongst thy foes that are
feeble always repressed by the help of troops that are strong, by the
help of both counsels and troops? Are all the principal chieftains (of
thy empire) all devoted to thee? Are they ready to lay down their lives
for thy sake, commanded by thee? Dost thou worship Brahmanas and wise men
according to their merits in respect of various branches of learning? I
tell thee, such worship is without doubt, highly beneficial to thee. Hast
thou faith in the religion based on the three Vedas and practised by men
who have gone before thee? Dost thou carefully follow the practices that
were followed by them? Are accomplished Brahmanas entertained in thy
house and in thy presence with nutritive and excellent food, and do they
also obtain pecuniary gifts at the conclusion of those feasts? Dost thou,
with passions under complete control and with singleness of mind, strive
to perform the sacrifices called Vajapeya and Pundarika with their full
complement of rites? Bowest thou unto thy relatives and superiors, the
aged, the gods, the ascetics, the Brahmanas, and the tall trees (banian)
in villages, that are of so much benefit to people? O sinless one,
causest thou ever grief or anger in any one? Do priests capable of
granting thee auspicious fruits ever stand by thy side? O sinless one,
are thy inclinations and practices such as I have described them, and as
always enhance the duration of life and spread one's renown and as always
help the cause of religion, pleasure, and profit? He who conducteth
himself according to this way, never findeth his kingdom distressed or
afflicted; and that monarch, subjugating the whole earth, enjoyeth a high
degree of felicity. O monarch, I hope, no well-behaved, pure-souled, and
respected person is ever ruined and his life taken, on a false charge or
theft, by thy ministers ignorant of Sastras and acting from greed? And, O
bull among men, I hope thy ministers never from covetousness set free a
real thief, knowing him to be such and having apprehended him with the
booty about him? O Bharata, I hope, thy ministers are never won over by
bribes, nor do they wrongly decide the disputes that arise between the
rich and the poor. Dost thou keep thyself free from the fourteen vices of
kings, viz., atheism, untruthfulness, anger, incautiousness,
procrastination, non-visit to the wise, idleness, restlessness of mind,
taking counsels with only one man, consultation with persons unacquainted
with the science of profit, abandonment of a settled plan, divulgence of
counsels, non-accomplishment of beneficial projects, and undertaking
everything without reflection? By these, O king, even monarchs firmly
seated on their thrones are ruined. Hath thy study of the Vedas, thy
wealth and knowledge of the Sastras and marriage been fruitful?

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

Max Beerbohm - "A Christmas Garland"

Kirk Munroe - "The Flamingo Feather"

John Mason Tyler - "The Whence and the Whither of Man"

L. T. Meade - "The Palace Beautiful"

Obituary: Donald Westlake
Articles published by guardian.co.uk Books

Theatre review: Three Women, Jermyn Street, London
Obituary: Prolific crime novelist, Oscar-nominated screenwriter and man of many pseudonyms

Obama to feature in Marvel comic

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.

guardian.co.uk © Guardian News & Media Limited 2009 | Use of this content is subject to our Terms & Conditions | More Feeds