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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






SECTION CXI

"Garuda said, 'O Brahmanas, since this quarter saveth from sin, and since
one attaineth to salvation here, it is for this saying (Uttarana) power
that it is called the north (uttara). And, O Galava, because the abode of
all the treasures of the north stretches in a line towards the east and
the west, therefore is the north sometimes called the central region
(madhyama). And, O bull among the twice-born, in this region that is
superior to all, none can live that is unamiable, or of unbridled
passions, or unrighteous. Hither, in the asylum, known by the name of
Vadari, eternally dwell Krishna who is Narayana's self, and Jishnu that
most exalted, of all male beings, and Brahman (the Creator). Hither, on
the breast of Himavat always dwelleth Maheswara endued with the
effulgence of the fire that blazeth up at the end of the Yuga. As
Purusha, he sporteth here with Prakriti (the universal mother). Except by
Nara and Narayana, he is incapable of being seen by the diverse classes
of Munis, the gods with Vasava at their head, the Gandharvas, the
Yakshas, and the Siddhas. Though invested with Maya, him the eternal
Vishnu alone, of a thousand heads and thousand legs, can behold. It was
in this region that Chandramas (the moon) was installed into the
sovereignty of the entire regenerate order. It was in this region, O thou
foremost of all acquainted with Brahma, that Mahadeva first receiving her
on his head, afterwards let (the sacred stream) Ganga fall from the
heavens to the world of men. It was here that the Goddess (Uma) underwent
her ascetic austerities from her desire of obtaining Maheswara (as her
Lord). It was in this region that Kama, the wrath (of Siva), Himavat, and
Uma, all together shone brilliantly. It was here, on the breast of
Kailasa, O Galava, that Kuvera, was installed on the sovereignty of the
Rakshasas, the Yakshas, and the Gandharvas. It is in this region that
(Kuvera's gardens called) Chitraratha lie, and it is here that the asylum
of (the Munis called the) Vaikhanasas is situate. It is here, O bull
among the twice-born, that the celestial stream called Mandakini, and the
mountain Mandara are to be seen. It is here that the gardens called
Saugandhi-kanaka are always guarded by the Rakshasas. Here are many
plains covered with grassy verdure, as also the plantain forest, and
those celestial trees called the Sautanakas. It is in this, region, O
Galava, that the Siddhas, with souls ever under control and always
sporting at will, have their fit abodes, abounding with every object of
enjoyment. It is here that the seven Rishis with Arundhati may be seen.
It is here that the constellation Swati is to be seen, and it is here
that it first rises to the view. It is in this region that the Grandsire
Brahman dwelleth in the vicinity of Yajna (sacrifice embodied). It is in
this quarter that the sun, the moon, and the other luminaries are seen to
revolve regularly.

It is in this region, O foremost of Brahmanas, that those illustrious and
truth-speaking Munis called by the name of Dharma, guard the source of
the Ganges. The origin and physical features and ascetic penances of
these Munis are not known to all. The thousand dishes they use for
serving the food offered in hospitality and the edibles also they create
at will, are all a mystery, The man, O Galava, that passeth beyond the
point guarded by these Munis, is certain, O foremost of Brahmanas, to
meet with destruction. None else, O bull among Brahmanas, save the divine
Narayana, and the eternal Nara called also Jishnu, succeeded in passing
beyond the point so guarded. It is in this region that the mountains of
Kailasa lie, the abode of Ailavila (Kuvera). It is here that the ten
Apsaras known by the name of Vidyutprabha had their origin. In covering,
O Brahmana, the three worlds with three steps in the sacrifice of Vali
(the Asura king), Vishnu had covered this whole northern region; and,
accordingly, there is a spot here called Vishnupada. And it is so called
after the footprint of Vishnu caused on that occasion. Here, in this
quarter, at a place called Usiravija, by the side of the golden lake,
king Marutta performed, O foremost of Brahmanas, a sacrifice. It is here
that the brilliant and shining gold mines of Himavat exhibit themselves
to the illustrious and regenerate Rishi Jimuta. And Jimuta gave away the
whole of that wealth to the Brahmanas. And having given it away, that
great Rishi solicited them to call it after his own name. And hence that
wealth is known by the name of the Jaimuta gold. Here, in this region, O
bull among Bharatas, the regents of the worlds, O Galava, every morning
and evening, proclaim, 'What business of what person shall we do?' It is
for these, O foremost of Brahmanas, and other incidents, that the
northern region is superior to all quarters. And because this region is
superior (uttara) to all, therefore, it is called the north (uttara). The
four regions have thus, O sire, been, one after another described to thee
in details. Towards which quarter then dost thou desire to go? I am
ready, O foremost of Brahmanas, to show thee all the quarters of the
earth!'"



SECTION CXII

"Galava said, 'O Garuda, O slayer of foremost snakes, O thou of beautiful
feathers, O son of Vinata, carry me, O Tarkhya, to the east where the two
eyes of Dharma are first opened. O, take me to the east which thou hast
first described, and whither, thou hast said, the gods are always
present. Thou hast said that thither both truth and virtue reside. I
desire to meet all the gods. Therefore, O younger brother of Aruna, take
me thither, so that I may behold the gods.'

"Narada continued, 'Thus addressed, the son of Vinata replied unto that
Brahmana saying, 'Mount thou on my back.' And thereupon, the Muni Galava
rode on the back of Garuda. And Galava said, 'Thy beauty, O devourer of
snakes, as thou proceedest, seemeth to be like that of the sun himself in
the morning, that maker of the day endued with a thousand rays. And, O
ranger of the skies, thy speed is so great that the very trees, broken by
the storm caused by the flapping of thy wings, seem to pursue thee in the
course. Thou seemest, O tenant of the welkin, to drag by the storm caused
by the wings, the very Earth with all the waters of her oceans, and with
all her mountains, woods and forests. Indeed, the tempest caused by the
motion of thy wings seems to continually raise into mid air the waters of
the sea, with all their fishes and snakes and crocodiles. I see fishes
possessed of similar faces, and Timis and Timingilas and snakes endued
with human faces, all crushed by the tempest raised by thy wings. My ears
are deafened by the roar of the deep. So stunned am I that I can neither
hear nor see anything. Indeed, I have forgotten my own purpose. Slacken
thy speed, O ranger of the sky, remembering the risk to a Brahmana's
life. O sire, neither the sun, nor the cardinal points, nor the welkin
itself, is any longer perceptible to me. I see only a thick gloom around
me. The body is no longer visible to me. I see only thy two eyes, O
oviparous being, resembling two radiant gems. I cannot see either thy
body or my own. At every step, I behold sparks of fire emitted from thy
frame. Stop without delay these sparks of fire and extinguish the
dazzling radiance of thy eyes. O son of Vinata, slacken this exceeding
speed of thy course. O devourer of snakes, I have no business to go with
thee. Desist, O blessed one, I am unable to bear this speed of thine. I
have promised to give my preceptor eight hundred white steeds of lunar
effulgence, each having one ear black in hue. I see no way, O oviparous
being, of fulfilling my pledge. There is but one way that I can see, and
that is to lay down my own life. I have no wealth of my own, nor any
wealthy friend, nor can wealth, however immense, procure the
accomplishment of my object.'

"Narada continued, 'Unto Galava uttering these and many other words of
entreaty and sorrow, the son of Vinata, without slackening his speed,
laughingly replied, saying, 'Thou hast little wisdom, O regenerate Rishi,
since thou wishest to put an end to thy own life. Death can never be
brought about by one's effort. Indeed, Death is God himself. Why didst
thou not, before this, inform me of thy purpose? There are excellent
means by which all this may be accomplished. Here is this mountain called
Rishabha on the seaside. Resting here for some time and refreshing
ourselves with food, I will, O Galava, return.'"



SECTION CXIII

"Narada said, 'Alighting then on the peak of the Rishabha, the Brahmana
and the Bird beheld a Brahmana lady of the name of Sandili, engaged there
on ascetic penances. And Galava and Garuda both saluted her by bending
their heads, and worshipped her. And thereupon, the lady enquired after
their welfare and gave them seats. And having taken their seats, both of
them took the cooked food the lady offered them, after having first
dedicated it to the gods with Mantras. And having taken that food, they
laid themselves down on the ground and fell into a profound sleep. And
Garuda, from desire of leaving that place, upon awakening, found that his
wings, had fallen off. Indeed, he had become like a ball of flesh, with
only his head and legs. And beholding him come to that plight, Galava
sorrowfully enquired, saying, 'What is this condition that has overtaken
thee as the consequence of thy sojourn here? Alas, how long shall we have
to reside here? Hadst thou harboured any evil and sinful thought in thy
mind? It cannot, I am sure, be any trivial sin of which thou hast been
guilty.' Thus addressed, Garuda replied unto the Brahmana, saying,
'Indeed, O regenerate one, I entertained the thought of carrying away
this lady crowned with ascetic success from this spot to where the
Creator himself, the divine Mahadeva, the eternal Vishnu, and both Virtue
and Sacrifice personified, live together, for as I thought this lady
should live there. I shall now, from desire of doing myself good,
prostrate myself before this holy lady, and pray unto her, saying,--with
a heart full of pity, I had, indeed, entertained such a thought. Whether
I acted rightly or wrongly, even this was the wish, evidently against thy
own, that was cherished by me from my respect for thee. It behoveth thee,
therefore, to grant me forgiveness, from the nobility of thy heart.' That
lady became gratified with that prince of birds and that bull of
Brahmanas. And addressing Garuda, she said, 'Fear not, O thou of
beautiful feathers. Resume thy wings, and cast off thy fears. I was
contempted by thee, but know that I do not pardon contempt. That sinful
being who entertains contempt for me, would speedily fall away from all
blissful regions. Without a single inauspicious indication about me, and
perfectly blameless as I am, I have, in consequence of the purity of my
conduct, attained to high ascetic success. Purity of conduct beareth
virtue as its fruit. Purity of conduct beareth wealth as its fruit. It is
purity of conduct that bringeth on prosperity. And it is purity of
conduct that driveth away all inauspicious indications. Go thou, O
blessed prince of birds, whithersoever thou wishest, from this place.
Never entertain contempt for me, and take care that thou dost not
contempt women that may even be truly blamable. Thou shalt again be, as
before, invested with both strength and energy.' At these words of that
lady Garuda had his wings again, and they became even stronger than
before. And then with Sandili's leave, Garuda with Galava on his back
took his departure. But they failed to find the kind of steeds they were
in search of. And it so happened that Viswamitra met Galava on the way.
And thereupon, that foremost of speakers addressed Galava in the presence
of Vinata's son and said, 'O regenerate one, the time is already come
when thou shouldst give me the wealth thou hadst promised me of thy own
accord. I do not know what thou mayst. I have waited so long. I will wait
for some time more. Seek thou the way by which thou mayst succeed (in the
matter of thy promise).' Hearing these words, Garuda addressed cheerless
Galava who was overwhelmed with sorrow, saying, 'What Viswamitra said
unto thee before hath now been repeated in my presence. Come, therefore,
O Galava, best of Brahmanas, we will deliberate on the matter. Without
giving thy preceptor the whole of the wealth (promised by thee), thou
canst not even sit down.'



SECTION CXIV

"Narada said, 'Garuda then, that foremost of winged beings, addressed the
cheerless Galava and said, 'Because it is created by Agni, in the bowels
of the earth and augmented by Vayu, and because also the earth itself is
said to be Hiranmaya, therefore, is wealth called Hiranya. And because
wealth supports the world and sustains life, therefore, is it called
Dhana. It is for serving these ends that Dhana (wealth) exists from the
beginning in the three worlds. On that Friday, when either of the two
constellations--the Purvabhadra or the Uttarabhadra--is ascendant, Agni,
creating wealth by a fiat of his will, bestoweth it on mankind for the
increase of Kuvera's stock. The wealth that is embowelled in the Earth is
guarded by the deities called the Ajaikapats and the Ahivradnas, and also
by Kuvera. Exceedingly difficult of attainment, that wealth, therefore, O
bull among Brahmanas, is rarely attained. Without wealth there is no
chance of thy acquisition of the promised steeds. Beg thou, therefore, of
some king born in the race of some royal sage, who may, without
oppressing his subjects, crown our suit with success. There is a king
born in the lunar race, that is my friend. We shall go to him, for he,
amongst all on Earth, hath great wealth. That royal sage is known by the
name of Yayati, and he is the son of Nahusha. His prowess is incapable of
being baffled. Solicited by thee in person, and urged by me, he will give
what we seek, for he hath immense wealth, equal unto what belongeth to
Kuvera, the lord of treasures. Even thus, by accepting a gift, O learned
one, pay off thy debt to thy preceptor.' Talking thus, and thinking upon
what was best to be done, Garuda and Galava together went to king Yayati,
who was then in his capital called Pratisthana. The king received them
hospitably and gave them excellent Arghya and water to wash their feet.
And the king then asked them the cause of their advent. And thereupon
Garuda answered, saying, 'O son of Nahusha, this ocean of asceticism,
called Galava, is my friend. He had been, O monarch, a disciple of
Viswamitra for many thousand years. This holy Brahmana, when commanded by
Viswamitra to go away whithersoever he chose, addressed his preceptor at
that time, saying,--I desire to give something as preceptor's fee.
Knowing this one's resources to be poor, Viswamitra did not ask for
anything. But when he was repeatedly addressed by this Brahmana on the
subject of the tutorial fee, the preceptor, under a slight accession of
wrath, said, 'Give me eight hundred white steeds of good pedigree and of
lunar radiance, and each having one ear black in hue. If, O Galava, thou
desirest to give anything to thy preceptor, let this then be given!' It
was thus that Viswamitra endued with wealth of asceticism said unto him
in anger. And this bull among Brahmanas is on that account smarting with
great grief. Unable to fulfil that command (of his preceptor), he hath
now come to take thy shelter. O tiger among men, accepting this as alms
from thee, and filled once more with cheerfulness, he will, after paying
his preceptor's debt, devote himself again to serve ascetic penances. A
royal Rishi as thou art, and, therefore, endued with wealth of asceticism
of thy own, this Brahmana, by giving thee a portion of his wealth of
asceticism, will make thee richer in wealth of that kind. As many hairs,
O lord of men, as there are on a horse's body, so many regions of bliss,
O ruler of Earth, are attained by him that giveth away a horse in gift.
This one is as fit to accept a gift as thou art to make a gift. Let
therefore, thy gift in this instance be like milk deposited in a
conch-shell.'"



SECTION CXV

"Narada said, 'Thus addressed by Suparna in excellent words fraught with
truth, that performer of thousand sacrifices, that foremost of givers,
that liberal ruler of all the Kasis, the lord Yayati, revolving those
words in his mind and reflecting on them coolly, and seeing before him
his dear friend, Tarkshya, and that bull among Brahmanas, Galava, and
regarding the alms sought as an indication, highly praiseworthy, of
(Galava's) ascetic merit, and in view particularly of the fact that those
two came to him having passed over all the kings of the Solar race, said,
'Blessed is my life today, and the race also in which I am born, hath,
indeed, been blessed today. This very province also of mine hath equally
been blessed by thee, O sinless Tarkshya. There is one thing, however, O
friend, that I desire to say unto thee, and that is, I am not so rich now
as thou thinkest, for my wealth hath suffered a great diminution. I
cannot, however, O ranger of the skies, make thy advent here a fruitless
one. Nor can I venture to frustrate the hopes entertained by this
regenerate Rishi. I shall, therefore, give him that which will accomplish
his purpose. If one having come for alms, returneth disappointed, he may
consume the (host's) race. O son of Vinata, it is said that there is no
act more sinful than that of saying, 'I have nothing'--and thus
destroying the hope of one that cometh, saying, 'Give.' The disappointed
man whose hopes have been killed and his object not accomplished, can
destroy the sons and grandsons of the person that faileth to do him good.
Therefore, O Galava, take thou this daughter of mine, this perpetrator of
four families. In beauty, she resembleth a daughter of the celestials.
She is capable of prompting every virtue. Indeed, owing to her beauty,
she is always solicited (at my hands) by gods and men, and Asuras. Let
alone twice four hundred steeds each with a black ear, the kings of the
earth will give away their whole kingdoms as her dower. Take thou,
therefore, this daughter of mine, named Madhavi. My sole desire is that I
may have a daughter's son by her. Accepting that daughter in gift, Galava
then, with Garuda, went away, saying, 'We will again see thee'. And they
took that maiden with them. And Galava's oviparous friend addressed him,
saying, 'The means have at last been obtained whereby the steeds may be
obtained.' And saying this, Garuda went away to his own abode, having
obtained Galava's permission. And after the prince of birds had gone,
Galava, with that maiden in his company, began to think of going to some
one among the kings who would be able to give (fit) dower for the maiden.
And he first thought of that best of kings, Haryyaswa of Ikshaku's race,
who ruled at Ayodhya, was endued with great energy, possessed of a large
army consisting of four kinds of forces, had a well-filled treasury and
abundance of corn, and who was dearly loved by his subjects, and who
loved the Brahmanas well. Desirous of offspring, he was living in quiet
and peace, and engaged in excellent austerities. And the Brahmana Galava,
repairing unto Haryyaswa, said, 'This maiden, O king of kings, will
increase the family of her husband by bringing forth offspring. Accept
her from me, O Haryyaswa, as thy wife, by giving me a dower. I will tell
thee what dower thou shalt have to give. Hearing it, settle what thou
shalt do.'"



SECTION CXVI

"Narada said, 'That best of monarchs, king Haryyaswa, after reflecting
for a long while and breathing a long and hot sigh about the birth of a
son, at last said, 'Those six limbs[16] that ought to be high are high in
this maiden. Those seven, again, that ought to be slender are slender in
her. Those three, again, which ought to be deep are deep in her. And
lastly, those five that ought to be red are red in her. It seems that she
is worth being looked at by even the gods and the Asuras, and is
accomplished in all the arts and sciences. Possessed of all auspicious
signs, she will certainly bring forth many children. She is even capable
of bringing forth a son who may become an emperor. Having regard to my
wealth, tell me, O foremost of Brahmanas, what should be her dower.'
Galava said, 'Give me eight hundred steeds, born in a good country, of
lunar whiteness, and each with one ear black in hue. This auspicious and
large-eyed maiden will then become the mother of thy sons, like the
fire-stick becoming the genetrix of fire.'"

"Narada continued, 'Hearing these words, that royal sage, king Haryyaswa,
filled with sorrow, but blinded by lust, addressed Galava, that foremost
of Rishis, saying, 'I have only two hundred steeds about me of the kind
wanted by thee, although of other kinds all worthy of sacrifice, I have
many thousand moving about (in my dominions), O Galava, I desire to beget
only one son upon this damsel. Kindly grant this request of mine.'
Hearing these words of the king, that damsel said unto Galava, 'A reciter
of Brahma granted me a boon that I would after each delivery, be a maiden
again. Give me away, therefore, to this king, accepting his excellent
steeds. In this way, full eight hundred steeds may be obtained by thee
from four kings in succession, and I also may have four sons. Collect
thou the wealth intended for thy preceptor, in this way. Even this is
what I think. It depends, however, oil thee, O Brahmana, as to how thou
shouldst act.' Thus addressed by that maiden, the Muni Galava said these
words unto king Haryyaswa, 'O Haryyaswa, O best of men, accept this
damsel for a fourth part of the dower that I have settled, and beget only
one son upon her.' Taking then that maiden and worshipping Galava, the
king in due time and place had by her a son of the kind wished for. And
the son so born came to be called by the name of Vasumanas. Richer than
all the wealthy kings of the earth, and resembling one of the Vasus
themselves he became a king and giver of great wealth.

'After some time, intelligent Galava came back and approaching the
delighted Haryyaswa, said unto him, 'Thou hast, O king obtained a son.
Indeed, this child is like the sun himself in splendour. The time hath
come, O foremost of men, for me to go to some other king for alms.'
Hearing these words, Haryyaswa who was even truthful in speech and steady
in acts of manliness, and remembering that the balance of six hundred
steeds could not be made up by him, gave Madhavi back to Galava. And
Madhavi also, abandoning that blazing, kingly prosperity, and once more
becoming a maiden, followed the footsteps of Galava. And Galava too,
saying, 'Let the steeds remain with thee' then went, accompanied by the
maiden, to king Divodasa.'"



SECTION CXVII

"Narada said, 'Galava then, addressing Madhavi, said, The ruler of the
Kasis is an illustrious king known by the name of Divodasa. He is the son
of Bhimasena, is endued with great prowess, and is a mighty sovereign. O
blessed maiden, we are now going to him. Follow me slowly and grieve not.
That ruler of men is virtuous and devoted to truth and hath his passions
under control.'

"Narada Continued, 'When the muni came before that king he was received
with due hospitality by the latter. Galava, then, began to urge the
monarch for begetting a child. Thus addressed, Divodasa said, 'I heard of
all this before. Thou needest not speak much. O Brahmana. I may tell
thee, O best of Brahmanas, that as soon as I heard of this matter, my
heart was set upon it. This also is a mark of great honour to me that
passing over all other kings thou hast come to me, Without doubt, thy
object will be gained. In the matter of the steeds, O Galava, my wealth
is like that of king Haryyaswa. I shall, therefore, beget only one royal
son upon this maiden.' Hearing these words, that best of Brahmanas gave
that damsel unto the king, and, the king, thereupon, duly wedded her. And
the royal sage then sported with her, as Surya with Prabhavati, Agni with
Swaha, Vasava with Sachi, Chandra with Rohini, Yama with Urmila, Varuna
with Gauri, Kuvera with Riddhi, Narayana with Lakshmi, Sagara with
Jahnavi, Rudra with Rudrani, the Grandsire with Saraswati, Vasishtha's
son Saktri with Adrisyanti, Vasishtha with Arundhati (called also
Akshamala), Chyavana with Sukanya, Pulastya with Sandhya, Agastya with
the princess of Vidarbha Lopamudra, Satyavan with Savitri, Bhrigu with
Puloma, Kasyapa with Aditi, Richika's son Jamadagni with Renuka, Kusika's
son Viswamitra with Himavati, Vrihaspati with Tara, Sukra with Sataprava,
Bhumipati with Bhumi, Pururavas with Urvasi, Richika with Satyavati, Manu
with Saraswati, Dushyanta with Sakuntala, the eternal Dharma with Dhriti,
Nala with Damayanti, Narada, with Satyavati, Jaratkaru with Jaratkaru,
Pulastya with Pratichya, Urnayus with Menaka, Tumvuru with Rambha, Vasuki
with Satasirsha, Dhananjaya with Kamari, Rama with the princess of Videha
Sita, or Janardana with Rukmini. And unto king Divodasa, that sporting
with and taking delight in her, Madhavi bore a son named Pratardana. And
after she had borne him a son, the holy Galava came to Divodasa at the
appointed time, and said unto him, 'Let the maiden come with me, and let
the steeds also thou art to give me remain with thee, for I desire to go
elsewhere, O ruler of Earth, for dower.' Thus addressed, the virtuous
king Divodasa, who was devoted to truth, thereupon, gave back the maiden
to Galava at the appointed time.'"

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

Edwin Asa Dix - "A Midsummer Drive Through The Pyrenees"

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

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

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

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

Instead, what we are offered is tinkling piano music, mournful mood lighting, an innocuous pale setting, as well as three perfectly good but indisputably ladylike performances that capture none of the wounded redness of Plath's poetry, and do her the disservice of making her sound bleached and somewhat prissy. It's a pity. What might have been a wonder ends up a mere curiosity.

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