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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




"Vaisampayana continued, 'Filled with delight at the advent of Govinda,
and afflicted with sorrow (on account of her sons) Pritha gave expression
to all her diverse griefs. And she said, 'Can gambling and the slaughter
of deer, which, O chastiser of foes, occupied all wicked kings of old, be
a pleasant occupation for the Pandavas? The thought consumeth, O Kesava,
that being dragged into the presence of all the Kurus in their assembly
by Dhritarashtra's sons, insults worse than death were heaped on Krishna,
O chastiser of foes, the banishment of my sons from their capital and
their wanderings in the wilderness,--these and various other griefs, O
Janardana, have been mine. Nothing could be more painful to me or to my
sons themselves, O Madhava, than that they should have had to pass a
period of concealment, shut up in a stranger's house. Full fourteen years
have passed since the day when Duryodhana first exited my sons. If misery
is destructive of fruits of sins, and happiness is dependent on the
fruits of religious merit, then it seems that happiness may still be ours
after so much misery. I never made any distinction between
Dhritarashtra's sons and mine (so far as maternal affection is
concerned). By that truth, O Krishna, I shall surely behold thee along
with the Pandavas safely come out of the present strife with their foes
slain, and the kingdom recovered by them. The Pandavas themselves have
observed their vow with such truthfulness sticking to Dharma that they
are incapable of being defeated by their enemies. In the matter of my
present sorrows, however, I blame neither myself nor Suyodhana, but my
father alone. Like a wealthy man giving away a sum of money in gift, my
father gave me away to Kuntibhoja. While a child playing with a ball in
my hands, thy grandfather, O Kesava, gave me away to his friend, the
illustrious Kuntibhoja. Abandoned, O chastiser of foes, by my own father,
and my father-in law, and afflicted with insufferable woes, what use, O
Madhava, is there in my being alive? On the night of Savyasachin's birth,
in the lying-in-room, an invisible voice told me, 'This son of thine will
conquer the whole world, and his fame will reach the very heavens.
Slaying the Kurus in a great battle and recovering the kingdom, thy son
Dhanajaya will, with his brothers, perform three grand sacrifices.' I do
not doubt the truth of that announcement. I bow unto Dharma that upholds
the creation. If Dharma be not a myth, then, O Krishna, thou wilt surely
achieve all that the invisible voice said. Neither the loss of my
husband, O Madhava, nor loss of wealth, nor our hostility with the Kurus
ever inflicted such rending pains on me as that separation from my
children. What peace can my heart know when I do not see before me that
wielder of Gandiva, viz., Dhananjaya, that foremost of all bearers of
arms? I have not, for fourteen years, O Govinda, seen Yudhishthira, and
Dhananjaya, and Vrikodara. Men perform the obsequies of those that are
missed for a long time, taking them for dead. Practically, O Janardana,
my children are all dead to me and I am dead to them.

'Say unto the virtuous king Yudhishthira, O Madhava, that-Thy virtue, O
son, is daily decreasing. Act thou, therefore, in such a way that thy
religious merit may not diminish. Fie to them that live, O Janardana, by
dependence on others. Even death is better than a livelihood gained by
meanness. Thou must also say unto Dhananjaya and the ever-ready Vrikodara
that--The time for that event is come in view of which a Kshatriya woman
bringeth forth a son. If you allow the time slip without your achieving
anything, then, though at present ye are respected by all the world, ye
will be only doing that which would be regarded as contemptible. And if
contempt touches you, I will abandon you for ever. When the time cometh,
even life, which is so dear, should be laid down, O foremost of men, thou
must also say unto Madri's sons that are always devoted to Kshatriya
customs.--More than life itself, strive ye to win objects of enjoyment,
procurable by prowess, since objects won by prowess alone can please the
heart of a person desirous of living according to Kshatriya customs.
Repairing thither, O mighty-armed one, say unto that foremost of all
bearers of arms, Arjuna the heroic son of Pandu,--Tread thou the path
that may be pointed out to thee by Draupadi. It is known to thee, O
Kesava, that when inflamed with rage, Bhima and Arjuna, each like unto
the universal Destroyer himself, can slay the very gods. That was a great
insult offered unto them, viz., that their wife Krishna, having been
dragged into the assembly was addressed in such humiliating terms by
Dussasana and Karna. Duryodhana himself hath insulted Bhima of mighty
energy in the very presence of the Kuru chiefs. I am sure he will reap
the fruit of that behaviour, for Vrikodara, provoked by a foe, knoweth no
peace. Indeed, once provoked, Bhima forgets it not for a long while, even
until that grinder of foes exterminates the enemy and his allies. The
loss of kingdom did not grieve me; the defeat at dice did not grieve me.
That the illustrious and beautiful princess of Panchala was dragged into
the assembly while clad in a single raiment and made to hear bitter words
grieved me most. What, O Krishna, could be a greater grief to me? Alas,
ever devoted to Kshatriya customs and endued with great beauty, the
princess, while ill, underwent that cruel treatment, and though
possessing powerful protectors was then as helpless as if she had none. O
slayer of Madhu, having thee and that foremost of all mighty persons,
Rama, and that mighty car-warrior Pradyumna for me and my children's
protectors and having, O foremost of men, my sons the invincible Bhima
and the unretreating Vijaya both alive, that I had still such grief to
bear is certainly strange!'

"Vaisampayana continued, 'Thus addressed by her, Sauri the friend of
Partha, then comforted his paternal aunt, Pritha, afflicted with grief on
account of her sons. And Vasudeva said, 'What woman is there, O aunt, in
the world who is like thee? The daughter of king Surasena, thou art, by
marriage, admitted into Ajamida's race. High-born and highly married,
thou art like a lotus transplanted from one mighty lake into another.
Endued with every prosperity and great good fortune, thou wert adored by
thy husband. The wife of hero, thou hast again given birth to heroic
sons. Possessed of every virtue, and endued with great wisdom, it
behoveth thee to bear with patience, both happiness and misery.
Overcoming sleep and langour, and wrath and joy, and hunger and thirst,
and cold and heat, thy children are always in the enjoyment of that
happiness, which, as heroes, should by theirs. Endued with great exertion
and great might, thy sons, without affecting the comforts derivable from
the senses such as satisfy only the low and the mean, always pursue that
happiness which as heroes they should. Nor are they satisfied like little
men having mean desires. They that are wise enjoy or suffer the same of
whatever enjoyable or sufferable, Indeed, ordinary persons, affecting
comforts that satisfy the low and the mean, desire an equable state of
dullness, without excitement of any kind. They, however, that are
superior, desire either the acutest of human suffering or the highest of
all enjoyments that is given to man. The wise always delight in extremes.
They find no pleasure betwixt; they regard the extreme to be happiness,
while that which lies between is regarded by them as misery. The Pandavas
with Krishna saluteth thee through me. Representing themselves to be
well, they have enquired after thy welfare. Thou wilt soon behold them
become the lords of the whole world, with their foe slain, and themselves
invested with prosperity.'

'Thus consoled by Krishna, Kunti, afflicted with grief on account of her
sons, but soon dispelling the darkness caused by her temporary loss of
understanding, replied unto Janardana, saying, 'Whatever, O mighty-armed
one, thou, O slayer of Madhu, regardest as proper to be done, let that be
done without sacrificing righteousness, O chastiser of foes, and without
the least guile. I know, O Krishna, what the power of thy truth and of
thy lineage is. I know also what judgment and what prowess thou bringest
to bear upon the accomplishment of whatever concerns thy friends. In our
race, thou art Virtue's self, thou art Truth, and thou art the embodiment
of ascetic austerities. Thou art the great Brahma, and everything rests
on thee. What, therefore, thou hast said must be true.'

"Vaisampayana continued, 'Bidding her farewell and respectfully walking
round her, the mighty-armed Govinda then departed for Duryodhana's
mansion.'"



SECTION XCI

"Vaisampayana said, 'With Pritha's leave and having walked round her, the
chastiser of foes, Govinda, also called Sauri, went to Duryodhana's
palace that was furnished with great wealth, adorned with beautiful
seats, and was like unto the abode of Purandara himself. Unobstructed by
the orderlies-in-waiting, that hero of great fame crossed three spacious
yards in succession and then entered that mansion looking like a mass of
clouds, high as the summit of a hill, and blazing forth in splendour. And
he there beheld Dhritarashtra's son of mighty arms seated on his throne
in the midst of a thousand kings and surrounded by all the Kurus. And he
also beheld there Dussasana and Karna and Sakuni, the son of Suvala,
seated on their respective seats by the side of Duryodhana. And on that
scion of Dasarha's race entering the court, Dhritarashtra's son of great
fame rose up from his seat with his counsellors for honouring the slayer
of Madhu. And Kesava then greeted Dhritarashtra's sons and all his
counsellors as also all the kings that were present there, according to
their respective ages. And Achyuta of Vrishni's race then took his seat
on a beautiful seat made of gold and overlaid with carpet embroidered
with gold. And the Kuru king then offered unto Janardana a cow, and honey
and curds and water, and placed at his service palaces and mansions and
the whole kingdom. And then the Kauravas, with all the kings there
present, worshipped Govinda on his seat and resembling the sun himself in
splendour. The worship being over, king Duryodhana invited him of
Vrishni's race--that foremost of victors--to eat at his house, Kesava,
however did not accept the invitation. The Kuru king Duryodhana seated in
the midst of the Kurus, in a gentle voice but with deception lurking
behind his words, eyeing Karna, and addressing Kesava, then said, 'Why, O
Janardana, dost thou not accept the diverse kinds of viands and drinks,
robes and beds that have all been prepared and kept ready for thee? Thou
hast granted aid to both sides; thou art engaged in the good of both
parties. Thou art again the foremost of Dhritarashtra's relations and
much loved by him. Thou, O Govinda, also knowest fully, and all things in
details, both religion and profit. I, therefore, desire to hear, O bearer
of the discus and the mace, what the true reason is of this thy refusal.'

"Vaisampayana continued, 'The high-souled Govinda, of eyes like lotus
leaves, then raising his mighty (right) arm, and in a voice deep as that
of the clouds, replied unto the king in excellent words fraught with
reasons,--words that were clear, distinct, correctly pronounced, and
without a single letter dropped, saying, 'Envoys, O king, eat and accept
worship only after the success of their missions. Therefore, O Bharata,
after my mission becomes successful, thou mayest entertain me and my
attendants.' Thus answered, Dhritarashtra's son again said unto
Janardana, It behoveth thee not, O Kesava, to behave towards us in this
way, Whether thou becomest successful, or unsuccessful, we are
endeavouring to please thee, O slayer of Madhu, because of thy
relationship with us. It seems, however, that all our efforts. O thou of
Dasarha's race, are fruitless. Nor do we see the reason, O slayer of
Madhu, in consequence of which, O foremost of men, thou acceptest not the
worship offered by us from love and friendship. With thee, O Govinda, we
have no hostility, no war. Therefore, on reflection, it will seem to thee
that words such as these scarcely become thee.'

"Vaisampayana continued, 'Thus addressed by the king, Janardana of
Dasarha's race, casting his eyes on Dhritarashtra's son and ah his
counsellors, replied, saying, 'Not from desire, nor from wrath, nor from
malice, nor for gain, nor for the sake of argument, nor from temptation,
would I abandon virtue. One taketh another's food when one is in
distress. At present, however, O king, thou hast not inspired love in me
by any act of thine, nor have I myself been plunged into distress.
Without any reason, O king, thou hatest, from the moment of their birth,
thy dear and gentle brothers,--the Pandavas--endued with every virtue.
This unreasonable hatred of thine for the sons of Pritha ill becometh
thee. The sons of Pandu are all devoted to virtue. Who, indeed, can do
them the least injury? He that hateth them, hateth me; he that loveth
them, loveth me. Know that the virtuous Pandavas and my own self have but
a common soul. He, who, following the impulses of lust and wrath, and
from darkness of soul, hateth and seeketh to injure one that is possessed
of every good quality, is regarded as the vilest of men. That wrathful
wretch of every good quality, is regarded as the vilest of men. That
wrathful wretch of uncontrolled soul, who, from ignorance and avarice
hateth his kinsmen endued with every auspicious quality, can never enjoy
his prosperity long. He, on the other hand, who, by good offices, winneth
over persons endued with good qualities, even if he beareth aversion of
them within his heart, enjoyeth prosperity and fame for ever and ever.
Defiled by wickedness, all this food, therefore, deserveth not to be
eaten by me. The food supplied by Vidura alone, should, I think, be eaten
by me.'

'Having said this unto Duryodhana who was ever incapable of bearing
anything against his own wishes, Kesava of mighty arms then came out of
that blazing palace of Dhritarashtra's son. And the high-souled Vasudeva
of mighty arms, coming out of that mansion, directed his steps towards
the abode of the illustrious Vidura. And while that mighty-armed one
staying within Vidura's abode, thither came unto him Drona, and Kripa,
and Bhishma, and Vahlika, and many of the Kauravas. And the Kauravas that
came there addressed Madhava, the heroic slayer of Madhu, saying, 'O thou
of Vrishni's race, we place at thy disposal our houses with all the
wealth within them.'

'The slayer of Madhu, of mighty energy, answered them saying, 'Ye may go
away. I am much honoured by these your offers.' And after all the Kurus
had gone away, Vidura, with great care entertained that unvanquished hero
of Dasarha's race with every object of desire. And Kunti then placed
before the illustrious Kesava clean and savoury food in abundance.
Therewith the slayer of Madhu first gratified the Brahmanas. Indeed, from
that food he first gave a portion, along with much wealth, unto a number
of Brahmanas conversant with the Vedas, and then with his attendants,
like Vasava in the midst of the Marutas, he dined on what remained of the
clean and savoury food supplied by Vidura.'"



SECTION XCII

"Vaisampayana said, 'After Kesava had dined and been refreshed, Vidura
said unto him during the night, 'O Kesava, this advent of thine hath not
been a well judged one, for, O Janardana, Dhritarashtra's son
transgresseth the rules of both profit and religion, is wicked and
wrathful, insulteth others, though himself desirous of honours, and
disobeyeth the commands of the aged. He is, O Madhava, a transgressor of
the scriptures, ignorant, and of wicked soul, already overtaken by fate,
untractable, and disposed to do evil to those that seek his good. His
soul is possessed by desire and lust. He foolishly regardeth himself as
very wise. He is the enemy of all his true friends. Ever-suspicious,
without any control over his soul, and ungrateful, he hath abandoned all
virtue and is in love with sin. He is foolish, with understanding
uncultivated, a slave of his senses, ever obedient to the impulses of
lust and avarice, and irresolute in every act that should be done. He is
endued with these and many other vices. Although thou wilt point out to
him what is for his good, he will yet disregard it all, moved by pride
and anger. He hath great faith in Bhishma, and Drona, and Kripa, and
Karna, and Drona's son, and Jayadratha, and, therefore, he never setteth
his heart on peace, O Janardana. Dhritarashtra's sons, with Karna, firmly
believe that the Pandavas are incapable of even looking at Bhishma,
Drona, and other heroes, not to speak of fighting against them. The
foolish Duryodhana of limited sight, having assembled a huge army
regardeth, O slayer of Madhu, that his purposes are already achieved. The
foolish son of Dhritarashtra hath arrived at the conclusion that Karna,
single-handed, is competent to vanquish his foes. He will, therefore,
never make peace. Thou, O Kesava, desirest to establish peace and
brotherly feelings between the two parties. But know that all the sons of
Dhritarashtra have come to the conclusion that they would not give unto
the Pandavas what, indeed, the latter have a right to. With those that
are so resolved thy words will certainly prove vain. Where, O slayer of
Madhu, words, good or bad, are of the same effect, no wise man would
spend his breath for nothing, like a singer before the deaf. As a
Brahmana before a conclave of Chandalas, thy words, O Madhava, would
command no respect among those ignorant and wicked wretches that have no
reverence for all that deserveth reverence. Foolish, as long as he hath
strength, he will never obey thy counsels. Whatever words thou mayest
speak to him will be perfectly futile. It doth not seem proper to me, O
Krishna, that thou shouldst go into the midst of these wicked-minded
wretches seated together. It doth not seem proper to me, O Krishna, that
going thither thou shouldst utter words against those wicked-souled,
foolish, unrighteous wights, strong in number. In consequence of their
having never worshipped the aged, in consequence of their having been
blinded by prosperity and pride, and owing to the pride of youth and
wrath, they will never accept the good advice thou mayest place before
them. He hath mustered a strong force, O Madhava, and he hath his
suspicions of thyself. He will, therefore, never obey any counsel that
thou mayest offer. The sons of Dhritarashtra, O Janardana, are inspired
with the firm belief that at present Indra himself, at the head of all
the celestials, is incapable of defeating them in battle. Efficacious as
thy words always are, they will prove to be of no efficacy with persons
impressed with such a conviction and who always follow the impulses of
lust and wrath. Staying in the midst of his ranks of elephants and his
army consisting of cars and heroic infantry, the foolish and wicked
Duryodhana, with all fears dispelled, regardeth the whole earth to have
already been subjugated by him. Indeed, Dhritarashtra's son coveteth
extensive empire on the earth without any rivals. Peace, therefore, with
him is unattainable. That which he hath in his possession he regardeth as
unalterably his. Alas, the destruction on the earth seems to be at hand
for the sake of Duryodhana, for, impelled by fate, the kings of the
earth, with all the Kshatriya warriors, have assembled together, desirous
of battling with the Pandavas? All those kings, O Krishna, are in enmity
with thee and have all been deprived of their possessions before this by
thee. Through fear of thee those heroic monarchs have joined together
with Karna and made an alliance with Dhritarashtra's sons. Reckless of
their very lives, all those warriors have united with Duryodhana and are
filled with delight at the prospect of fighting the Pandavas. O hero of
Dasarha's race, it doth not commend itself to me that thou shouldst enter
into their midst. How, O grinder of foes, wilt thou repair into the midst
of those numerous enemies of thine, of wicked souls, and seated together?
O thou of mighty arms, thou art, indeed, incapable of being vanquished by
the very gods, and I know, O slayer of foes, thy manliness and
intelligence. O Madhava, the love I bear to thee is equal to that I bear
to the sons of Pandu. I say, therefore, these words to thee from my
affection, regard, and friendship for thee. What need is there in
expressing to thee the delight that has been mine at sight of thy
persons, for, thou, O thou of eyes like lotus, art the inner Soul of all
embodied creatures.'"



SECTION XCIII

"The holy one said, 'That, indeed, which should be said by a person of
great wisdom: that, indeed, which should be said by one possessed of
great foresight; that indeed, which should be said by one like thee to a
friend like me; that indeed, which is deserving of thee, being consistent
with virtue and profit, and truth; that, O Vidura, hath been said by
thee, father and mother-like, unto me. That which thou hast told me is
certainly true, worthy of approbation and consistent with reason. Listen,
however, with attention, O Vidura, to the reason of my coming. Well
knowing the wickedness of Dhritarashtra's son and the hostility of the
Kshatriyas that have sided with him. I have still, O Vidura, come to the
Kurus. Great will be the merit earned by him who will liberate from the
meshes of death the whole earth, with her elephants, cars and steeds,
overwhelmed with a dreadful calamity. If a man striving to the best of
his abilities to perform a virtuous act meets with failure, I have not
the least doubt that the merit of that act becomes his, notwithstanding
such failure. This also is known to those that are conversant with
religion and scripture, that if a person having intended mentally to
commit a sinful act does not actually commit it, the demerit of that act
can never be his. I will sincerely endeavour, O Vidura, to bring about
peace between the Kurus and the Srinjayas who are about to be slaughtered
in battle. That terrible calamity (which hangs over them all) hath its
origin in the conduct of the Kurus, for it is directly due to the action
of Duryodhana and Karna, the other Kshatriyas only following the lead of
these two. The learned regard him to be a wretch who doth not by his
solicitation seek to save a friend who is about to sink in calamity.
Striving to the best of his might, even to the extent of seizing him by
the hair, one should seek to dissuade a friend from an improper act. In
that case, he that acteth so, instead of incurring blame, reapeth praise.
It behoveth Dhritarashtra's son, therefore, O Vidura, with his
counsellors, to accept my good and beneficial counsels that are
consistent with virtue and profit and competent to dispel the present
calamity. I will, therefore, sincerely endeavour to bring about the good
of Dhritarashtra's sons and of the Pandavas, as also of all the
Kshatriyas on the face of the earth. If while endeavouring to bring about
the good (of my friends), Duryodhana judgeth me wrongly, I shall have the
satisfaction of my own conscience, and a true friend is one who assumeth
the functions of an intercessor when dissensions break out between
kinsmen. In order, again, that unrighteous, foolish, and inimical persons
may not afterwards say that though competent, still Krishna did not make
any attempt to restrain the angry Kurus and the Pandavas from
slaughtering one another I have come here. Indeed, it is to serve both
parties that I have come hither. Having striven to bring about peace, I
will escape the censure of all the kings. If after listening to my
auspicious words, fraught with virtue and profit, the foolish Duryodhana
accept them not, he will only invite his fate. If without sacrificing the
interests of the Pandavas I can bring about peace among the Kurus, my
conduct will be regarded as highly meritorious, O high-souled one, and
the Kauravas themselves will be liberated from the meshes of death. If
the sons of Dhritarashtra reflect coolly on the words I shall
utter--words fraught with wisdom, consistent with righteousness, and
possessed of grave import,--then that peace which is my object will be
brought about and the Kauravas will also worship me (as the agent
thereof). If, on the other hand, they seek to injure me, I tell thee that
all the kings of the earth; united together, are no match for me, like a
herd of deer incapable of standing before an enraged lion.'

"Vaisampayana continued, 'Having said these words, that bull of the
Vrishni race and delighter of Yadavas, then laid himself down on his soft
bed for sleep.'"



SECTION XCIV

"Vaisampayana said, 'In such conversation between those two distinguished
persons, both of whom were endued with great intelligence, that night,
lit with bright stars, passed away. Indeed, the night passed away against
the wishes of the illustrious Vidura, who had been listening to the
varied conversation of Krishna fraught with virtue, profit, and desire,
and made up of delightful words and syllables of agreeable import; and
also those of Krishna himself, of 'immeasurable prowess, listening to
discourses equal in style and character. Then, at early dawn a band of
choristers and bards gifted with melodious voices, awoke Kesava with
sweet sounds of conchs and cymbals. And rising from bed, Janardana of
Dasarha's race, that bull amongst all the Sattwatas, went through all the
customary acts of the morning. And having cleansed himself by a bath,
recited the sacred Mantras and poured libations of clarified butter on
the sacrificial fire. Madhava decked his person and began to worship the
rising sun. And while the unvanquished Krishna of Dasarha's race was
still engaged in his morning devotions, Duryodhana and Suvala's son
Sakuni came to him and said, 'Dhritarashtra is seated in his court, with
all the Kurus headed by Bhishma and with all the kings of the earth. They
are all soliciting thy presence, O Govinda, like the celestials in heaven
desiring the presence of Sakra himself,--thus addressed, Govinda greeted
them both with sweet and courteous enquiries. And when the sun had risen
a little higher, Janardana, that chastiser of foes, summoning a number of
Brahmanas, made them presents of gold and robes and kine and steeds.

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We do not know the women's names, but their voices are quite distinct. All are pregnant. But while the first woman awaits the birth of her baby with a moon-like serenity, the other two are not so lucky. One, whose previous pregnancies have failed to go to term, is experiencing a heartbreaking late miscarriage; the other is a young student whose accidental pregnancy will end in her child being put up for adoption.

Sylvia Plath's only play was never intended for the stage, being broadcast instead on BBC radio in August 1962. Less than six months later, Plath killed herself, but not before the burst of astonishing creative energy that produced her extraordinary, terrifying Ariel poems.

Anyone who knows Plath's poetry will see the connection between Three Women and Plath's subsequent poems, particularly in the way she talks about the agony of childbirth, the rush of love for this tiny alien being, and both the wonder and wounded rawness of motherhood. It is a beautiful piece, full of startling imagery that draws you in through the sheer intensity of its femaleness, and because it so precisely articulates the emotions that are often thought but seldom voiced by women - certainly not in the early 1960s - about men, motherhood and our relationship to our bodies.

It's been 20 years since there has been an attempt at a professional stage version and - in a theatre world that happily accepts the poetic offerings of Sarah Kane and Debbie Tucker Green, or the staged possibilities of The Waves, one of Plath's own inspirations for the piece, I see no reason why it shouldn't be brought to life. Sadly, it doesn't breathe here, in a production by Robert Shaw that is clearly a labour of love, but which never finds a way to give the internal a physical reality. Plath's poetry, like most babies, is more robust than it appears - and won't break if treated with a little less reverence and considerably more grit.

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