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,--'Unto Krishna who was thus weeping and crying
piteously, looking at times upon her helpless lord, Dussasana spake many
disagreeable and harsh words. And beholding her who was then in her
season thus dragged, and her upper garments loosened, beholding her in
that condition which she little deserved, Vrikodara afflicted beyond
endurance, his eyes fixed upon Yudhishthira, gave way to wrath."

"Bhima said,--'O Yudhishthira, gamblers have in their houses many women
of loose character. They do not yet stake those women having kindness for
them even. Whatever wealth and other excellent articles the king of Kasi
gave, whatever, gems, animals, wealth, coats of mail and weapons that
other kings of the earth gave, our kingdom, thyself and ourselves, have
all been won by the foes. At all this my wrath was not excited for thou
art our lord. This, however, I regard as a highly improper act--this act
of staking Draupadi. This innocent girl deserveth not this treatment.
Having obtained the Pandavas as her lords, it is for thee alone that she
is being thus persecuted by the low, despicable, cruel, and mean-minded
Kauravas. It is for her sake, O king, that my anger falleth on thee. I
shall burn those hands of thine. Sahadeva, bring some fire."

'Arjuna hearing this, said,--'Thou hast never, O Bhimasena, before this
uttered such words as these. Assuredly thy high morality hath been
destroyed by these cruel foes. Thou shouldst not fulfil the wishes of the
enemy. Practise thou the highest morality. Whom doth it behave to
transgress his virtuous eldest brother? The king was summoned by the foe,
and remembering the usage of the Kshatriyas, he played at dice against
his will. That is certainly conducive to our great fame.

'Bhima said,--'If I had not known, O Dhananjaya, that the king had acted
according to Kshatriya usage, then I would have, taking his hands
together by sheer force, burnt them in a blazing fire."

Vaisampayana continued,--"Beholding the Pandavas thus distressed and the
princess of Panchala also thus afflicted, Vikarna the son of
Dhritarashtra said--'Ye kings, answer ye the question that hath been
asked by Yajnaseni. If we do not judge a matter referred to us, all of us
will assuredly have to go to hell without delay. How is that Bhishma and
Dhritarashtra, both of whom are the oldest of the Kurus, as also the
high-souled Vidura, do not say anything! The son of Bharadwaja who is the
preceptor of us, as also Kripa, is here. Why do not these best of
regenerate ones answer the question? Let also those other kings assembled
here from all directions answer according to their judgment this
question, leaving aside all motives of gain and anger. Ye kings, answer
ye the question that hath been asked by this blessed daughter of king
Drupada, and declare after reflection on which side each of ye is.' Thus
did Vikarna repeatedly appeal to those that were in that assembly. But
those kings answered him not one word, good or ill. And Vikarna having
repeatedly appealed to all the kings began to rub his hands and sigh like
a snake. And at last the prince said--'Ye kings of the earth, ye
Kauravas, whether ye answer this question or not, I will say what I
regard as just and proper. Ye foremost of men, it hath been said that
hunting, drinking, gambling, and too much enjoyment of women, are the
four vices of kings. The man, that is addicted to these, liveth forsaking
virtue. And people do not regard the acts done by a person who is thus
improperly engaged, as of any authority. This son of Pandu, while deeply
engaged in one of these vicious acts, urged thereto by deceitful
gamblers, made Draupadi a stake. The innocent Draupadi is, besides, the
common wife of all the sons of Pandu. And the king, having first lost
himself offered her as a stake. And Suvala himself desirous of a stake,
indeed prevailed upon the king to stake this Krishna. Reflecting upon all
these circumstances, I regard Draupadi as not won."

"Hearing these words, a loud uproar rose from among those present in that
assembly. And they all applauded Vikarna and censured the son of Suvala.
And at that sound, the son of Radha, deprived of his senses by anger,
waving his well-shaped arms, said these words,--'O Vikarna, many opposite
and inconsistent conditions are noticeable in this assembly. Like fire
produced from a faggot, consuming the faggot itself, this thy ire will
consume thee. These personages here, though urged by Krishna, have not
uttered a word. They all regard the daughter of Drupada to have been
properly won. Thou alone, O son of Dhritarashtra in consequence of thy
immature years, art bursting with wrath, for though but a boy thou
speakest in the assembly as if thou wert old. O younger brother of
Duryodhana, thou dost not know what morality truly is, for thou sayest
like a fool that this Krishna who hath been (justly) won as not won at
all. O son of Dhritarashtra, how dost thou regard Krishna as not won,
when the eldest of the Pandavas before this assembly staked all his
possessions? O bull of the Bharata race, Draupadi is included in all the
possessions (of Yudhishthira). Therefore, why regardest thou Krishna who
hath been justly won as not won? Draupadi had been mentioned (by Suvala)
and approved of as a stake by the Pandavas. For what reason then dost
thou yet regard her as not won? Or, if thou thinkest that bringing her
hither attired in a single piece of cloth, is an action of impropriety,
listen to certain excellent reasons I will give. O son of the Kuru race,
the gods have ordained only one husband for one woman. This Draupadi,
however, hath many husbands. Therefore, certain it is that she is an
unchaste woman. To bring her, therefore, into this assembly attired
though she be in one piece of cloth--even to uncover her is not at all an
act that may cause surprise. Whatever wealth the Pandavas had--she
herself and these Pandavas themselves,--have all been justly won by the
son of Suvala. O Dussasana, this Vikarna speaking words of (apparent)
wisdom is but a boy. Take off the robes of the Pandavas as also the
attire of Draupadi. Hearing these words the Pandavas, O Bharata, took of
their upper garments and throwing them down sat in that assembly. Then
Dussasana, O king, forcibly seizing Draupadi's attire before the eyes of
all, began to drag it off her person."

Vaisampayana continued,--"When the attire of Draupadi was being thus
dragged, the thought of Hari, (And she herself cried aloud, saying), 'O
Govinda, O thou who dwellest in Dwaraka, O Krishna, O thou who art fond
of cow-herdesses (of Vrindavana). O Kesava, seest thou not that the
Kauravas are humiliating me. O Lord, O husband of Lakshmi, O Lord of
Vraja (Vrindavana), O destroyer of all afflictions, O Janarddana, rescue
me who am sinking in the Kaurava Ocean. O Krishna, O Krishna, O thou
great yogin, thou soul of the universe, Thou creator of all things, O
Govinda, save me who am distressed,--who am losing my senses in the midst
of the Kurus.' Thus did that afflicted lady resplendent still in her
beauty, O king covering her face cried aloud, thinking of Krishna, of
Hari, of the lord of the three worlds. Hearing the words of Draupadi,
Krishna was deeply moved. And leaving his seat, the benevolent one from
compassion, arrived there on foot. And while Yajnaseni was crying aloud
to Krishna, also called Vishnu and Hari and Nara for protection, the
illustrious Dharma, remaining unseen, covered her with excellent clothes
of many hues. And, O monarch as the attire of Draupadi was being dragged,
after one was taken off, another of the same kind, appeared covering her.
And thus did it continue till many clothes were seen. And, O exalted on,
owing to the protection of Dharma, hundreds upon hundreds of robes of
many hues came off Draupadi's person. And there arose then a deep uproar
of many many voices. And the kings present in that assembly beholding
that most extraordinary of all sights in the world, began to applaud
Draupadi and censure the son of Dhritarashtra. And Bhima then, squeezing
his hands, with lips quivering in rage, swore in the midst of all those
kings a terrible oath in a loud voice.

"And Bhima said,--Hear these words of mine, ye Kshatriyas of the world.
Words such as these were never before uttered by other men, nor will
anybody in the future ever utter them. Ye lords of earth, if having
spoken these words I do not accomplish them hereafter, let me not obtain
the region of my deceased ancestors. Tearing open in battle, by sheer
force, the breast of this wretch, this wicked-minded scoundrel of the
Bharata race, if I do not drink his life-blood, let me not obtain the
region of my ancestors."

Vaisampayana continued,--"Hearing these terrible words of Bhima that made
the down of the auditors to stand on end, everybody present there
applauded him and censured the son of Dhritarashtra. And when a mass of
clothes had been gathered in that assembly, all dragged from the person
of Draupadi, Dussasana, tired and ashamed, sat down. And beholding the
sons of Kunti in that state, the persons--those gods among men--that were
in that assembly all uttered the word 'Fie!'(on the son of
Dhritarashtra). And the united voices of all became so loud that they
made the down of anybody who heard them stand on end. And all the honest
men that were in that assembly began to say,--'Alas! the Kauravas answer
not the question that hath been put to them by Draupadi. And all
censuring Dhritarashtra together, made a loud clamour. Then Vidura, that
master of the science of morality, waving his hands and silencing every
one, spake these words;--'Ye that are in this assembly, Draupadi having
put her question is weeping helplessly. Ye are not answering her. Virtue
and morality are being persecuted by such conduct. An afflicted person
approacheth an assembly of good men, like one that is being consumed by
fire. They that are in the assembly quench that fire and cool him by
means of truth and morality. The afflicted person asketh the assembly
about his rights, as sanctioned by morality. They that are in the
assembly should, unmoved by interest and anger, answer the question. Ye
kings, Vikarna hath answered the question, according to his own knowledge
and judgment. Ye should also answer it as ye think proper. Knowing the
rules of morality, and having attended an assembly, he that doth not
answer a query that is put, incurreth half the demerit that attacheth to
a lie. He, on the other hand, who, knowing the rules of morality and
having joined an assembly answereth falsely, assuredly incurreth the sin
of a lie. The learned quote as an example in this connection the old
history of Prahlada and the son of Angirasa.

"There was of old a chief of the Daityas of the name Prahlada. He had a
son named Virochana. And Virochana, for the sake of obtaining a bride,
quarrelled with Sudhanwan, the son of Angiras. It hath been heard by us
that they mutually wagered their lives, saying--I am superior,--I am
superior,--for the sake of obtaining a bride. And after they had thus
quarrelled with each other, they both made Prahlada the arbitrator to
decide between them. And they asked him, saying;--Who amongst us is
superior (to the other)? Answer this question. Speak not falsely.
Frightened at this quarrel, Prahlada cast his eyes upon Sudhanwan. And
Sudhanwan in rage, burning like unto the mace of Yama, told him,--If thou
answerest falsely, or dost not answer at all thy head will then be split
into a hundred pieces by the wielder of the thunderbolt with that bolt of
his.--Thus addressed by Sudhanwan, the Daitya, trembling like a leaf of
the fig tree, went to Kasyapa of great energy, for taking counsel with
him. And Prahlada said,--'Thou art, O illustrious and exalted one, fully
conversant with the rules of morality that should guide both the gods and
the Asuras and the Brahmanas as well. Here, however, is a situation of
great difficulty in respect of duty. Tell me, I ask thee, what regions
are obtainable by them who upon being asked a question, answer it not, or
answer it falsely. Kasyapa thus asked answered.--'He that knoweth, but
answereth not a question from temptation, anger or fear, casteth upon
himself a thousand nooses of Varuna. And the person who, cited as a
witness with respect to any matter of ocular or auricular knowledge,
speaketh carelessly, casteth a thousand nooses of Varuna upon his own
person. On the completion of one full year, one such noose is loosened.
Therefore, he that knoweth, should speak the truth without concealment.
If virtue, pierced by sin, repaireth to an assembly (for aid), it is the
duty of every body in the assembly to take off the dart, otherwise they
themselves would be pierced with it. In an assembly where a truly
censurable act is not rebuked, half the demerit of that act attacheth to
the head of that assembly, a fourth to the person acting censurably and a
fourth unto those others that are there. In that assembly, on the other
hand, when he that deserveth censure is rebuked, the head of the assembly
becometh freed from all sins, and the other members also incur none. It
is only the perpetrator himself of the act that becometh responsible for
it. O Prahlada, they who answer falsely those that ask them about
morality destroy the meritorious acts of their seven upper and seven
lower generations. The grief of one who hath lost all his wealth, of one
who hath lost a son, of one who is in debt, of one who is separated from
his companions, of a woman who hath lost her husband, of one that hath
lost his all in consequence of the king's demand, of a woman who is
sterile, of one who hath been devoured by a tiger (during his last
struggles in the tiger's claws), of one who is a co-wife, and of one who
hath been deprived of his property by false witnesses, have been said by
the gods to be uniform in degree. These different sorts of grief are his
who speaketh false. A person becometh a witness in consequence of his
having seen, heard, and understood a thing. Therefore, a witness should
always tell the truth. A truth-telling witness never loseth his religious
merits and earthly possessions also.' Hearing these words of Kasyapa,
Prahlada told his son, "Sudhanwan is superior to thee, as indeed, (his
father) Angiras is superior to me. The mother also of Sudhanwan is
superior to thy mother. Therefore, O Virochana, this Sudhanwan is now the
lord of the life." At these words of Prahlada, Sudhanwan said, "Since
unmoved by affection for thy child, thou hast adhered to virtue, I
command, let this son of thine live for a hundred years."

"Vidura continued,--Let all the persons, therefore, present in this
assembly hearing these high truths of morality, reflect upon what should
be the answer to the question asked by Draupadi".

Vaisampayana continued,--"The kings that were there hearing these words
of Vidura, answered not a word, yet Karna alone spoke unto Dussasana,
telling him. Take away this serving-woman Krishna into the inner
apartments. And thereupon Dussasana began to drag before all the
spectators the helpless and modest Draupadi, trembling and crying
piteously unto the Pandavas her lords."



SECTION LXVIII

Draupadi said,--'Wait a little, thou worst of men, thou wicked-minded
Dussasana. I have an act to perform--a high duty that hath not been
performed by me yet. Dragged forcibly by this wretch's strong arms, I was
deprived of my senses. I salute these reverend seniors in this assembly
of the Kurus. That I could not do this before cannot be my fault.'"

Vaisampayana said,--"Dragged with greater force than before, the
afflicted and helpless Draupadi, undeserving of such treatment, falling
down upon the ground, thus wept in that assembly of the Kurus,--

"'Alas, only once before, on the occasion of the Swayamvara, I was beheld
by the assembled kings in the amphitheatre, and never even once beheld
afterwards. I am to-day brought before this assembly. She whom even the
winds and the sun had seen never before in her palace is to-day before
this assembly and exposed to the gaze of the crowd. Alas, she whom the
sons of Pandu could not, while in her palace, suffer to be touched even
by the wind, is to-day suffered by the Pandavas to be seized and dragged
by this wretch. Alas, these Kauravas also suffer their daughter-in-law,
so unworthy of such treatment, to be thus afflicted before them. It
seemeth that the times are out of joint. What can be more distressing to
me, than that though high-born and chaste, I should yet be compelled to
enter this public court? Where is that virtue for which these kings were
noted? It hath been heard that the kings of ancient days never brought
their wedded wives into the public court. Alas, that eternal usage hath
disappeared from among the Kauravas. Else, how is it that the chaste wife
of the Pandavas, the sister of Prishata's son, the friend of Vasudeva, is
brought before this assembly? Ye Kauravas, I am the wedded wife of king
Yudhishthira the just, hailing from the same dynasty to which the King
belonged. Tell me now if I am a serving-maid or otherwise. I will
cheerfully accept your answer. This mean wretch, this destroyer of the
name of the Kurus, is afflicting me hard. Ye Kauravas, I cannot bear it
any longer. Ye kings, I desire ye to answer whether ye regard me as won
or unwon. I will accept your verdict whatever it be.'

"Hearing these words, Bhishma answered, I have already said, O blessed
one that the course of morality is subtle. Even the illustrious wise in
this world fail to understand it always. What in this world a strong man
calls morality is regarded as such by others, however otherwise it may
really be; but what a weak man calls morality is scarcely regarded as
such even if it be the highest morality. From the importance of the issue
involved, from its intricacy and subtlety, I am unable to answer with
certitude the question thou hast asked. However, it is certain that as
all the Kurus have become the slaves of covetousness and folly, the
destruction of this our race will happen on no distant date. O blessed
one, the family into which thou hast been admitted as a daughter-in-law,
is such that those who are born in it, however much they might be
afflicted by calamities, never deviate from the paths of virtue and
morality. O Princess of Panchala, this conduct of thine also, viz. that
though sunk in distress, thou still easiest thy eyes on virtue and
morality, is assuredly worthy of thee. These persons, Drona and others,
of mature years and conversant with morality, sit heads downwards like
men that are dead, with bodies from which life hath departed. It seemeth
to me, however, that Yudhishthira is an authority on this question. It
behoveth him to declare whether thou art won or not won."



SECTION LXIX

Vaisampayana said,--"The kings present in that assembly, from tear of
Duryodhana, uttered not a word, good or ill, although they beheld
Draupadi crying piteously in affliction like a female osprey, and
repeatedly appealing to them. And the son of Dhritarashtra beholding
those kings and sons and grand sons of kings all remaining silent, smiled
a little, and addressing the daughter of the king of Panchala, said,--O
Yajnaseni, the question thou hast put dependeth on thy husbands--on Bhima
of mighty strength, on Arjuna, on Nakula, on Sahadeva. Let them answer
thy question. O Panchali, let them for thy sake declare in the midst of
these respectable men that Yudhishthira is not their lord, let them
thereby make king Yudhishthira the just a liar. Thou shalt then be freed
from the condition of slavery. Let the illustrious son of Dharma, always
adhering to virtue, who is even like Indra, himself declare whether he is
not thy lord. At his words, accept thou the Pandavas or ourselves without
delay. Indeed, all the Kauravas present in this assembly are floating in
the ocean of thy distress. Endued with magnanimity, they are unable to
answer thy question, looking at thy unfortunate husbands.'"

Vaisampayana continued,--"Hearing these words of the Kuru king, all who
were present in the assembly loudly applauded them. And shouting
approvingly, they made signs unto one another by motions of their eyes
and lips. And amongst some that were there, sounds of distress such as
'O! and 'Alas!" were heard. And at these words of Duryodhana, so
delightful (to his partisans), the Kauravas present in that assembly
became exceedingly glad. And the kings, with faces turned sideways,
looked upon Yudhishthira conversant with the rules of morality, curious
to hear what he would say. And every one present in that assembly became
curious to hear what Arjuna, the son of Pandu never defeated in battle,
and what Bhimasena, and what the twins also would say. And when that busy
hum of many voices became still, Bhimasena, waving his strong and
well-formed arms smeared with sandalpaste spake these words,--'If this
high-souled king Yudhishthira the just, who is our eldest brother, had
not been our lord, we would never have forgiven the Kuru race (for all
this). He is the lord of all our religious and ascetic merits, the lord
of even our lives. If he regardeth himself as won, we too have all been
won. If this were not so, who is there amongst creatures touching the
earth with their feet and mortal, that would escape from me with his life
after having touched those locks of the princess of Panchala? Behold
these mighty, well-formed arms of mine, even like maces of iron. Having
once come within them, even he of a hundred sacrifices is incapable of
effecting an escape. Bound by the ties of virtue and the reverence that
is due to our eldest brother, and repeatedly urged by Arjuna to remain
silent, I am not doing anything terrible. If however, I am once commanded
by king Yudhishthira the just, I would slay these wretched sons of
Dhritarashtra, making slaps do the work of swords, like a lion slaying a
number of little animals."

Vaisampayana continued,--"Unto Bhima who had spoken these words Bhishma
and Drona and Vidura said, 'Forbear, O Bhima. Everything is possible with
thee.'"



SECTION LXX

"Karna said,--'Of all the persons in the assembly, three, viz., Bhishma,
Vidura, and the preceptor of the Kurus (Drona) appear to be independent;
for they always speak of their master as wicked, always censure him, and
never wish for his prosperity. O excellent one, the slave, the son, and
the wife are always dependent. They cannot earn wealth, for whatever they
earn belongeth to their master. Thou art the wife of a slave incapable of
possessing anything on his own account. Repair now to the inner
apartments of king Dhritarashtra and serve the king's relatives. We
direct that that is now thy proper business. And, O princess, all the
sons of Dhritarashtra and not the sons of Pritha are now thy masters. O
handsome one, select thou another husband now,--one who will not make
thee a slave by gambling. It is well-known that women, especially that
are slaves, are not censurable if they proceed with freedom in electing
husbands. Therefore let it be done by thee. Nakula hath been won, as also
Bhimasena, and Yudhishthira also, and Sahadeva, and Arjuna. And, O
Yajnaseni, thou art now a slave. Thy husbands that are slaves cannot
continue to be thy lords any longer. Alas, doth not the son of Pritha
regards life, prowess and manhood as of no use that he offereth this
daughter of Drupada, the king of Panchala, in the presence of all this
assembly, as a stake at dice?'"

Vaisampayana continued,--"Hearing these words, the wrathful Bhima
breathed hard, a very picture of woe. Obedient to the king and bound by
the tie of virtue and duty, burning everything with his eyes inflamed by
anger, he said,--'O king, I cannot be angry at these words of this son of
a Suta, for we have truly entered the state of servitude. But O king,
could our enemies have said so unto me, it thou hadst not played staking
this princess?'"

Vaisampayana continued,--"Hearing these words of Bhimasena king
Duryodhana addressed Yudhishthira who was silent and deprived of his
senses, saying,--'O king, both Bhima and Arjuna, and the twins also, are
under thy sway. Answer thou the question (that hath been asked by
Draupadi). Say, whether thou regardest Krishna as unwon.' And having
spoken thus unto the son of Kunti, Duryodhana. desirous of encouraging
the son of Radha and insulting Bhima, quickly uncovered his left thigh
that was like unto the stem of a plantain tree or the trunk of an
elephant and which was graced with every auspicious sign and endued with
the strength of thunder, and showed it to Draupadi in her very sight. And
beholding this, Bhimasena expanding his red eyes, said unto Duryodhana in
the midst of all those kings and as if piercing them (with his dart-like
words),--'Let not Vrikodara attain to the regions, obtained by his
ancestors, if he doth not break that thigh of thine in the great
conflict. And sparkles of fire began to be emitted from every organ of
sense of Bhima filled with wrath, like those that come out of every crack
and orifice in the body of a blazing tree.

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

Mynyddog - "Gwaith Mynyddog. Cyfrol II"

Various - "The Philippine Islands, 1493 1898: Volume XIV., 1606 1609"

Compiled by Frank Sidgwick - "The Sources and Analogues of 'A Midsummer night's Dream'"

Alice B. Emerson - "Betty Gordon at Mountain Camp"

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