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The Mahabharata of Krishna Dwaipayana Vyasa, Volume 2 by or: Kisari Mohan Ganguli

o >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 2




"Dhritarashtra said, 'The Vedas declare the emancipating capacity of
those highly sacred and eternal regions, that are said to be obtainable
by the regenerate classes by prayers and sacrifices. Knowing this, why
should not a learned person have recourse to (religious) acts?'[3]

"Sanat-sujata said, 'Indeed, he that is without knowledge proceedeth
thither by the path indicated by thee, and the Vedas also declare that
thither are both bliss and emancipation. But he that regardeth the
material body to be self, if he succeeds in renouncing desire, at once
attaineth emancipation (or Brahman). If, however, one seeketh
emancipation without renouncing desire, one must have to proceed along
the (prescribed) route of action, taking care to destroy the chances of
his retracing the routes that he hath once passed over.'[4]

"Dhritarashtra said, 'Who is it that urgeth that Unborn and Ancient One?
If, again, it is He that is all this Universe in consequence of His
having entered everything (without desire as He is) what can be His
action, or his happiness? O learned sage, tell me all this truly.'[5]

"Sanat-sujata said, 'There is great objection in completely identifying
(as here) the two that are different Creatures always spring from the
union of Conditions (with what in its essence is without Conditions).
This view doth not detract from the supremacy of the Unborn and the
Ancient One. As for men, they also originate in the union of Conditions.
All this that appears is nothing but that everlasting Supreme Soul.
Indeed, the universe is created by the Supreme Soul itself undergoing
transformations. The Vedas to attribute this power (of
self-transformation) to the Supreme Soul. For the identity, again, of the
power and its possessor, both the Vedas and others are the authority.'[6]

"Dhritarashtra said, 'In this world, some practise virtue, and some
renounce action or Karma (adopting what is called Sannyasa Yoga).
(Respecting those that practise virtue) I ask, is virtue competent to
destroy vice, or is it itself destroyed by vice?'

"Sanat-sujata said, 'The fruits of virtue and of (perfect) inaction are
both serviceable in that respect (i.e., for procuring emancipation).
Indeed, both are sure means for the attainment of emancipation. The man,
however, that is wise, achieveth success by knowledge (inaction). On the
other hand, the materialist acquireth merit (by action) and (as the
consequence thereof) emancipation. He hath also (in course of his
pursuit) to incur sin. Having obtained again fruits of both virtue and
vice which are transitory, (heaven having its end as also hell in respect
of the virtuous and the sinful), the man of action becometh once more
addicted to action as the consequence of his own previous virtues and
vices. The man of action, however, who possesseth intelligence,
destroyeth his sins by his virtuous acts. Virtue, therefore, is strong,
and hence the success of the man of action.'

"Dhritarashtra said, 'Tell me, according to their gradation, of those
eternal regions that are said to be attainable, as the fruits of their
own virtuous acts, by regenerate persons, engaged in the practice of
virtue. Speak unto me of others' regions also of a similar kind. O
learned sire, I do not wish to hear of actions (towards which man's heart
naturally inclineth, however interdicted or sinful they may be).'

"Sanat-sujata said, 'Those regenerate persons that take pride in their
Yoga practices, like strong men in their own strength, departing hence,
shine in the region of Brahman. Those regenerate persons that proudly
exert in performing sacrifices and other Vedic rites, as the fruit of
that knowledge which is theirs, in consequence of those acts, freed from
this world, proceed to that region which is the abode of the deities.
There are others, again, conversant with the Vedas, who are of opinion
that the performance of the sacrifices and rites (ordained by the Vedas)
is obligatory (their non-performance being sinful). Wedded to external
forms, though seeking the development of the inner self (for they
practise these rites for only virtue's sake and not for the
accomplishment of particular aims), these persons should not be regarded
very highly (although some respect should be theirs). Wherever, again,
food and drink worthy of a Brahmana are abundant, like grass and reeds in
a spot during the rainy season, there should the Yogin seek for his
livelihood (without afflicting the householder of scanty means); by no
means should he afflict his own self by hunger and thirst. In a place,
where there may be both inconvenience and danger to one, for one's
aversion, to disclose one's superiority, he that doth not proclaim his
superiority is better than he that doth. The food offered by that person
who is not pained at the sight of another disclosing his superiority, and
who never eateth without offering the prescribed share to Brahmanas and
guests, is approved by the righteous. As a dog oftentimes devoureth its
own evacuations to its injury, so those Yogins devour their own vomit who
procure their livelihood by disclosing their pre-eminence. The wise know
him for a Brahmana, who, living in the midst of kindred, wishes his
religious practices to remain always unknown to them. What other Brahmana
deserveth to know the Supreme Soul, that is unconditioned, without
attributes, unchangeable, one and alone, and without duality of any kind?
In consequence of such practices, a Kshatriya can know the Supreme Soul
and behold it in his own soul. He that regardeth the Soul to be the
acting and feeling Self,--what sins are not committed by that thief who
robbeth the soul of its attributes? A Brahmana should be without
exertion, should never accept gifts, should win the respect of the
righteous, should be quiet, and though conversant with the Vedas should
seem to be otherwise, for then only may he attain to knowledge and know
Brahman. They that are poor in earthly but rich in heavenly wealth and
sacrifices, become unconquerable and fearless, and they should be
regarded as embodiments of Brahman. That person even, in this world, who
(by performing sacrifices) succeedeth in meeting with the gods that
bestow all kinds of desirable objects (on performers of sacrifices), is
not equal to him that knoweth Brahman for the performer of sacrifices
hath to undergo exertions (while he that knoweth Brahman attaineth to Him
without such exertions). He was said to be really honoured, who,
destitute of actions, is honoured by the deities. He should never regard
himself as honoured who is honoured by others. One should not, therefore,
grieveth when one is not honoured by others. People act according to
their nature just as they open and shut their eyelids; and it is only the
learned that pay respect to others. The man that is respected should
think so. They again, in this world, that are foolish, apt to sin, and
adepts in deceit, never pay respect to those that are worthy of respect;
on the other hand, they always show disrespect to such persons. The
world's esteem and asceticism (practices of Mauna), can never exist
together. Know that this world is for those that are candidates for
esteem, while the other world is for those that are devoted to
asceticism. Here, in this world, O Kshatriya, happiness (the world's
esteem) resides in worldly prosperity. The latter, however, is an
impediment (to heavenly bliss). Heavenly prosperity, on the other hand,
is unattainable by one that is without true wisdom. The righteous say
that there are various kinds of gates, all difficult of being guarded,
for giving access to the last kind of prosperity. These are truth,
uprightness, modesty, self-control, purity of mind and conduct and
knowledge (of the Vedas). These six are destructive of vanity and
ignorance.'"



SECTION XLIII

"Dhritarashtra said, 'What is the object of asceticism (mauna)? Of the
two kinds of mauna (viz., the restraining of speech and meditation),
which is approved by thee? O learned one, tell me the true aspect of
mauna. Can a person of learning attain to a state of quietude and
emancipation (moksha) by that mauna? O Muni, how also is asceticism
(mauna) to be practised here?'

"Sanat-sujata said, 'Since the Supreme Soul cannot be penetrated by both
the Vedas and the mind, it is for this that Soul itself is called mauna.
That from which both the Vedic syllable Om and this one (ordinary sounds)
have arisen, that One, O king, is displayed as the Word.'

"Dhritarashtra said, 'Is he that knoweth both the Rig and the Yajus
Vedas, is he that knoweth the Sama Veda, sullied by sins or not when he
commiteth sins?'

"Sanat-sujata said, 'I tell thee truly that the man that hath not
restrained his senses is not rescued from his sinful acts by either the
Sama or the Rig, or the Yajus Veda. The Vedas never rescue from sin the
deceitful person living by deceit. On the other hand, like newfledged
birds forsaking their nest, the Vedas forsake such a person at the end.'

"Dhritarashtra said, 'O thou that hast restrained thy senses, if, indeed,
the Vedas are not competent to rescue a person without the aid of virtue,
whence then is this delusion of the Brahmanas that the Vedas are always
destructive of sins?'

"Sanat-sujata said, 'O magnanimous one, this universe hath sprung from
that Supreme Soul by the union of Conditions respecting name, form, and
other attributes. The Vedas also, pointing it out duly, declare the same,
and inculcate that the Supreme Soul and the universe are different and
not identical. It is for attaining to that Supreme Soul that asceticism
and sacrifices are ordained, and it is by these two that the man of
learning earneth virtue. Destroying sin by virtue, his soul is
enlightened by knowledge. The man of knowledge, by the aid of knowledge,
attaineth to the Supreme Soul. Otherwise, he that coveteth the four
objects of human pursuit, taking with him all that he doth here, enjoyeth
their fruits hereafter, and (as those fruits) are not everlasting cometh
back to the region of action (when the enjoyment is over). Indeed, the
fruits of ascetic austerities performed in this world have to be enjoyed
in the other world (as regards those persons who have not obtained the
mastery of their souls). As regards those Brahmanas employed in ascetic
practices (who have the mastery of their souls), even these regions are
capable of yielding fruits.'

"Dhritarashtra said, 'O Sanat-sujata, how can ascetic austerities which
are all of the same kind, be sometimes successful and sometimes
unsuccessful? Tell us this in order that we may know it!'

"Sanat-sujata said, 'That asceticism which is not stained by (desire and
other) faults is said to be capable of procuring emancipation, and is,
therefore, successful, while the asceticism that is stained by vanity and
want of true devotion is regarded unsuccessful. All thy enquiries, O
Kshatriya, touch the very root of asceticism. It is by asceticism that
they that are learned, know Brahman and win immortality!'

"Dhritarashtra said, 'I have listened to what thou hast said about
asceticism unstained by faults, and by which I have succeeded in knowing
an eternal mystery. Tell me now, O Sanat-sujata, about asceticism that is
stained by faults!'

"Sanat-sujata said, 'O king, the twelve, including anger, as also the
thirteen kinds of wickedness, are the faults of asceticism that is
stained. Anger, lust, avarice, ignorance of right and wrong, discontent,
cruelty, malice, vanity, grief, love of pleasure, envy, and speaking ill
of others, are generally the faults of human beings. These twelve should
always be avoided by men. Any one amongst these can singly effect the
destruction of men, O bull among men. Indeed, every one of these wait for
opportunity in respect of men, like a hunter expectant of opportunities
in respect of deer. Assertion of one's own superiority, desire of
enjoying others' wives, humiliating others from excess of pride,
wrathfulness, fickleness, and refusing to maintain those worthy of being
maintained, these six acts of wickedness are always practised by sinful
men defying all dangers here and hereafter. He that regards the
gratification of lust to be one of life's aims, he that is exceedingly
proud, he that grieves having given away, he that never spends money, he
that persecutes his subjects by exacting hateful taxes, he that delights
in the humiliation of others, and he that hates his own wives,--these
seven are others that are also called wicked. Righteousness, truth
(abstention from injury and truthfulness of speech), self-restraint,
asceticism, delight in the happiness of others, modesty, forbearance,
love of others, sacrifices, gifts, perseverance, knowledge of the
scriptures,--these twelve constitute the practices of Brahmanas. He that
succeeds in acquiring these twelve, becomes competent to sway the entire
earth. He that is endued with three, two, or even one, of these, should
be regarded of heavenly prosperity. Self-restraint, renunciation, and
knowledge of Self,--in these are emancipation. Those Brahmanas that are
endued with wisdom, say, that these are attributes in which truth
predominates. Self-restraint is constituted by eighteen virtues. Breaches
and non-observance of ordained acts and omissions, falsehood, malice,
lust, wealth, love of (sensual) pleasure, anger, grief, thirst, avarice,
deceit, joy in the misery of others, envy, injuring others, regret,
aversion from pious acts, forgetfulness of duty, calumniating others, and
vanity-he that is freed from these (eighteen) vices; is said by the
righteous to be self-restrained. The eighteen faults (that have been
enumerated) constitute what is called mada or pride. Renunciation is of
six kinds. The reverse of those six again are faults called mada. (The
faults, therefore, that go by the name of mada are eighteen and six). The
six kinds of renunciation are all commendable. The third only is
difficult of practice, but by that all sorrow is overcome. Indeed, if
that kind of renunciation be accomplished in practice, he that
accomplishes it overcomes all the pairs of contraries in the world.

'The six kinds of renunciation are all commendable. They are these: The
first is never experiencing joy on occasions of prosperity. The second is
the abandonment of sacrifices, prayers, and pious acts. That which is
called the third, O king, is the abandonment of desire or withdrawing
from the world. Indeed, it is in consequence of this third kind of
renunciation of desire, which is evidenced by the abandonment of all
objects of enjoyment (without enjoying them) and not their abandonment
after having enjoyed them to the fill, nor by abandonment after
acquisition, nor by abandonment only after one has become incompetent to
enjoy from loss of appetite. The fourth kind of renunciation consists in
this: One should not grieve nor suffer his self to be afflicted by grief
when one's actions fail, notwithstanding one's possession of all the
virtues and all kinds of wealth. Or, when anything disagreeable happens,
one feeleth no pain. The fifth kind of renunciation consists in not
soliciting even one's sons, wives, and others that may all be very dear.
The sixth kind consists in giving away to a deserving person who
solicits, which act of gifts is always productive of merit. By these
again, one acquires the knowledge of Self. As regards this last
attribute, it involves eight qualities. These are truth, meditation,
distinction of subject and object, capacity for drawing inferences,
withdrawal from the world, never taking what belongeth to others, the
practices of Brahmacharya vows (abstinence), and non-acceptance (of
gifts).

'So also the attribute of mada (the opposite of dama or self-restraint)
hath faults which have all been indicated (in the scriptures). These
faults should be avoided. I have spoken (to thee) of renunciation and
self-knowledge. And as, self-Knowledge hath eight virtues, so the want of
it hath eight faults. Those faults should be avoided. O Bharata, he that
is liberated from this five senses, mind, the past and the future,
becomes happy. O king, let thy soul be devoted to truth; all the worlds
are established on truth; indeed, self-control, renunciation, and
self-knowledge are said to have truth for their foremost attribute.
Avoiding (these) faults, one should practise asceticism here. The
Ordainer hath ordained that truth alone should be the vow of the
righteous. Asceticism, that is dissociated from these faults and endued
with these virtues, becomes the source of great prosperity, I have now
briefly told these about that sin-destroying and sacred subject which
thou hadst asked me and which is capable of liberating a person from
birth, death, and decrepitude.'

"Dhritarashtra said, 'With Akhyana (Puranas) as their fifth, the Vedas
declare the Supreme Soul to be this universe consisting of mobile and
immobile things. Others regard four God-heads; and others three; others
again regard two; and others only one; and others regard Brahman alone as
the sole existent object (there being nothing else possessing a separate
existence). Amongst these, which should I know to be really possessed of
the knowledge of Brahman.'

"Sanat-sujata, 'There is but one Brahman which is Truth's self. It is
from ignorance of that One, that god-heads have been conceived to be
diverse. But who is there, O king, that hath attained to Truth's self or
Brahman? Man regardeth himself wise without knowing that One Object of
knowledge, and from desire of happiness is engaged in study and the
practices of charity and sacrifices. They have deviated from Truth
(Brahman) and entertain purposes corresponding (with their state) and
hence relying on the truth of Vedic texts thereof perform sacrifices.
Some perform (or attain the object of) sacrifices by the mind
(meditation), some by words (recitation of particular prayers, or Yapa);
and some by acts (actual consummation of the Yatishtoma and other costly
rites). The person, however, who seeketh Brahman through Truth, obtaineth
his desired objects at home. When however, one's purposes become abortive
(through absence of knowledge of Self), one should adopt vows of silence
and such like, called Dikshavrata. Indeed, Diksha cometh from the root
Diksha, meaning the observance of vows. As regards those that have
knowledge of Self, with them Truth is the highest object of pursuit.'

'The fruits of knowledge are visible; asceticism yieldeth fruits
hereafter. A Brahmana who (without knowledge and asceticism) hath only
read much should only be known as a great reader. Therefore, O Kshatriya,
never think that one can be a Brahman (Brahman-knowing) by only reading
the scriptures. He, on the other hand, should be known by thee to be
possessed of the knowledge of the Brahman who doth not deviate from
Truth. O Kshatriya, the verses that were recited by Atharvan to a
conclave of great sages, in days of old, are known by the name of
Chhandas. They are not be regarded as acquainted with the Chhandas who
have only read through the Vedas, without having attained to the
knowledge of Him who is known through the Vedas. The Chhandas, O best of
men, become the means of obtaining Brahman independently and without the
necessity of anything foreign. They cannot be regarded as acquainted with
the Chhandas who are acquainted only with the modes of sacrifice enjoined
in the Vedas. On the other hand, having waited upon those that are
acquainted with the Vedas, have not the righteous attained to the Object
that is knowable by the Vedas? There is none who hath truly caught the
sense of the Vedas or there may be some who have, O king, caught the
sense. He that hath only read the Vedas, doth not know the Object
knowable by them. He, however, that is established in Truth, know the
Object knowable by the Vedas. Amongst those faculties which lead to
perception of the body as the acting agent, there is none by which true
knowledge may be acquired. By the mind alone one cannot acquire the
knowledge of Self and Not-Self. Indeed, he that knoweth Self also knoweth
what is Not-self. He, on the other hand, that knoweth only what is
Not-self, doth not know Truth. He, again, that knoweth the proofs,
knoweth also that which is sought to be proved. But what that Object in
its nature is (which is sought to be proved) is not known to either the
Vedas or those that are acquainted with the Vedas. For all that, however,
those Brahmanas that are (truly) acquainted with the Vedas succeed in
obtaining a knowledge of the Object knowable (by the Vedas) through the
Vedas. As the branch of a particular tree is sometimes resorted to for
pointing out the lunar digit of the first day of the lighted fortnight so
the Vedas are used for indicating the highest attributes of the Supreme
Soul. I know him to be a Brahmana (possessing a knowledge of Brahman) who
expoundeth the doubts of others, having himself mastered all his own
doubts, and who is possessed of the knowledge of Self. One cannot find
what the Soul is by seeking in the East, the South, the West, the North,
or in the subsidiary directions or horizontally. Very rarely can it be
found in him who regardeth this body be to Self. Beyond the conception of
even the Vedas, the man of Yoga-meditation only can behold the Supreme.
Completely restraining all thy senses and thy mind also seek thou that
Brahman which is known to reside in thy own Soul. He is not a Muni who
practiseth only Yoga-meditation; nor he who liveth only in the woods
(having retired from the world). He, however, is a Muni and is superior
to all who knoweth his own nature. In consequence of one's being able to
expound every object (Vyakarana), one is said to be endued with universal
knowledge (Vaiyakarana); and, indeed, the science itself is called
Vyakarana owing to its being able to expound every object to its very
root (which is Brahman). The man who beholdeth all the regions as present
before his eyes, is said to be possessed of universal knowledge. He that
stayeth in Truth and knoweth Brahman is said to be a Brahmana, and a
Brahmana, possesseth universal knowledge. A Kshatriya also, that
practises such virtues, may behold Brahman. He may also attain to that
high state by ascending step by step, according to what is indicated in
the Vedas. Knowing it for certain, I tell thee this.'"



SECTION XLIV

"Dhritarashtra said, 'Excellent, O Sanat-sujata, as this thy discourse
is, treating of the attainment of Brahman and the origin of the universe.
I pray thee, O celebrated Rishi, to go on telling me words such as these,
that are unconnected with objects of worldly desire and are, therefore,
rare among men.'

"Sanat-sujata said, 'That Brahman about which thou askest me with such
joy is not to be attained soon. After (the senses have been restrained
and) the will hath been merged in the pure intellect, the state that
succeeds in one of utter absence of worldly thought. Even that is
knowledge (leading to the attainment of Brahman). It is attainable only
by practising Brahmacharya.'

"Dhritarashtra said, 'Thou sayest that the knowledge of Brahman dwelleth
of itself in the mind, being only discovered by Brahmacharya; that is
dwelling in the mind, it requires for its manifestation no efforts (such
as are necessary for work) being manifested (of itself) during the
seeking (by means of Brahmacharya). How then is the immortality
associated with the attainment of Brahman?'

"Sanat-sujata said, 'Though residing in and inherent to the mind, the
knowledge of Brahman is still unmanifest. It is by the aid of the pure
intellect and Brahmacharya that, that knowledge is made manifest. Indeed,
having attained to that knowledge, Yogins forsake this world. It is
always to be found among eminent preceptors. I shall now discourse to
thee on that knowledge.'

"Dhritarashtra said, 'What should be the nature of that Brahmacharya by
which the knowledge of Brahman might be attained without much difficulty?
O regenerate one, tell me this.'

"Sanat-sujata said, 'They, who, residing in the abodes of their
preceptors and winning their good will and friendship, practise
Brahmacharya austerities, become even in this world the embodiments of
Brahman and casting off their bodies are united with the Supreme Soul.
They that in this world desirous of obtaining the state of Brahman,
subdue all desires, and endued as they are with righteousness, they
succeed in dissociating the Soul from the body like a blade projected
from a clump of heath. The body, O Bharata, is created by these, viz.,
the father and the mother; the (new) birth, however, that is due to the
preceptor's instructions is sacred, free from decrepitude, and immortal.
Discoursing upon Brahman and granting immortality, he who wraps all
persons with (the mantle of) truth, should be regarded as father and
mother; and bearing in mind the good he does, one should never do him any
injury. A disciple must habitually salute his preceptor with respect, and
with purity (of body and mind) and well-directed attention, he must
betake to study. He must not consider any service as mean, and must not
harbour anger. Even this is the first step of Brahmacharya. The practices
of that disciple who acquires knowledge by observing the duties ordained
for one of his class are regarded also as the first step of Brahmacharya.
A disciple should, with his very life and all his possessions, in
thought, word and deed, do all that is agreeable to the preceptor. This
is regarded as the second step of Brahmacharya. He should behave towards
his preceptor's wife and son also in the same way as towards his
preceptor himself. This also is regarded as the second step of
Brahmacharya. Bearing well in mind what has been done to him by the
preceptor, and understanding also its object, the disciple should, with a
delighted heart think,--I have been taught and made great by him. This is
the third step of Brahmacharya. Without requiring the preceptor by
payment of the final gift, a wise disciple must not betake to another
mode of life; nor should he say or even think of in his mind,--I make
this gift. This is the fourth step of Brahmacharya. He attaineth the
first step of (knowledge of Brahman which is) the object of Brahmacharya
by aid of time; the second step, through the preceptor's prelections; the
third, by the power of his own understanding; and finally, the fourth, by
discussion. The learned have said that Brahmacharya is constituted by the
twelve virtues, the Yoga-practices are called its Angas, and perseverance
in Yoga-meditation called is its Valam and one is crowned with success in
this in consequence of the preceptor's aid and the understanding of the
sense of the Vedas. Whatever wealth a disciple, thus engaged, may earn,
should all be given to the preceptor. It is thus that the preceptor
obtaineth his highly praise-worthy livelihood. And thus also should the
disciple behave towards the preceptor's son. Thus stationed (in
Brahmacharya), the disciple thriveth by all means in this world and
obtaineth numerous progeny and fame. Men also from all directions shower
wealth upon him; and many people come to his abode for practising
Brahmacharya. It is through Brahmacharya of this kind that the celestials
attained to their divinity, and sages, highly blessed and of great
wisdom, have obtained the region of Brahman. It is by this that the
Gandharvas and the Apsaras acquired such personal beauty, and it is
through Brahmacharya that Surya riseth to make the day. As the seekers of
the philosopher's stone derive great happiness when they obtain the
object of their search those mentioned above (the celestials and others),
on completing their Brahmacharya, derive great happiness in consequence
of being able to have whatever they desire. He, O king, who devoted to
the practice of ascetic austerities, betaketh himself to Brahmacharya in
its entirety and thereby purifieth his body, is truly wise, for by this
he becometh like a child (free from all evil passions) and triumpheth
over death at last. Men, O Kshatriya, by work, however, pure, obtain only
worlds that are perishable; he, however, that is blessed with Knowledge,
attaineth, by the aid of that Knowledge, to Brahman which is everlasting.
There is no other path (than Knowledge or the attainment of Brahman)
leading to emancipation.

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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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