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 2 by or: Kisari Mohan Ganguli

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






SECTION CXVIII

"Narada said, 'The illustrious Madhavi, faithful to her promise,
abandoning that prosperity and once more becoming a maiden, followed the
footsteps of the Brahmana Galava. And Galava, whose heart was set upon
the accomplishment of his own business, reflecting upon what he should do
next then went to the city of the Bhojas for waiting upon king Usinara.
And arrived before that king of unbaffled prowess, Galava addressed him,
saying, 'This maiden will bear thee two royal sons. And, O king,
begetting upon her two sons equal unto the Sun and the Moon, thou mayst
attain all thy objects both here and hereafter. As her dower, however, O
thou that art conversant with every duty, thou shalt have to give me four
hundred steeds of lunar splendour, each having ear black of hue. This
effort of mine for obtaining the steeds is only on account of my
preceptor, otherwise I myself have nothing to do with them. If thou art
able to accept (my terms), do as I bid thee without any hesitation. O
royal sage, thou art now childless. Beget, O king, a couple of children.
With offspring so begot as a raft, save they Pitris and thyself also. O
royal sage, he that hath fruit in the shape of offspring to enjoy, never
falleth from heaven. Nor hath such a person to go to that frightful hell
whither the childless are doomed to go.' Hearing these and other words of
Galava, king Usinara. replied unto him, saying, 'I have heard what thou,
O Galava, hast said. My heart also is inclined to do thy bidding. The
Supreme Ordainer, however, is all-powerful. I have only two hundred
steeds of the kind indicated by thee, O best of Brahmanas. Of other
kinds, I have many thousands moving about in my dominions. I will, O
Galava, beget only one son upon her, by treading the path that hath been
told by others such as Haryyaswa and Divodasa. I will act after their
manner in the matter of the dower. O best of Brahmanas, my wealth exists
for only my subjects residing in the city and the country, and not for my
own comforts and enjoyment. That king, O virtuous one, who giveth away
for his own pleasure the wealth that belongeth to others, can never earn
virtue or fame. Let this maiden, endued with the radiance of a celestial
girl, be presented to me. I will accept her for begetting only one
child.' Hearing these and many other words that Usinara spoke, that best
of Brahmanas, Galava, then applauded the monarch and gave him the maiden.
And making Usinara accept that damsel, Galava went into the woods. And
like a righteous man enjoying the prosperity (won by his deeds), Usinara
began to sport with and enjoy that damsel in valleys and dales of
mountains by fountains and falls of rivers, in mansions, delightful
chambers, variegated gardens, forests and woods, agreeable places, and
terraces of houses. And, in due time, was born unto him a son of the
splendour of the morning sun, who afterwards became an excellent king,
celebrated by the name Sivi. And after the birth of that son, the
Brahmana Galava came to Usinara, and taking back from him the maiden
went, O king, to see the son of Vinata.'"



SECTION CXIX

"Narada said, 'Seeing Galava, Vinata's son smilingly addressed him,
saying, 'By good luck it is, O Brahmana, that I behold thee successful.'
Galava, however, hearing the words spoken by Garuda informed him that a
fourth part of the task was still un-finished.' Garuda then, that
foremost of all speakers, said unto Galava, 'Do not make any endeavour
(to obtain the remaining two hundred), for it will not succeed. In days
of yore, Richika sought at Kanyakuyja Gadhi's daughter, Satyavati, for
making her his wife.' Thereupon Gadhi, O Galava, addressing the Rishi,
said, 'O holy one, let a thousand steeds of lunar brightness, each with
one ear black of hue, be presented to me.' Thus requested, Richika said,
'So be it'. And then wending his way to the great mart of steeds
(Aswatirtha) in Varuna's abode, the Rishi obtained what he sought and
gave them unto the king. Performing a sacrifice then of the name of
Pundarika, that monarch gave away those steeds (as Dakshina) unto the
Brahmanas. The three kings to whom thou hadst applied had purchased those
horses from the Brahmanas, each to the number of two hundred. The
remaining four hundred, O best of Brahmanas, while being transported over
the river, were taken by the Vitasta.[17]Therefore, O Galava, thou canst
never have that which is not to be had. Do thou then, O virtuous one,
present unto Viswamitra this maiden as an equivalent for two hundred
steeds, along with the six hundred thou hast already obtained. Thou wilt
then, O best of Brahmanas, be freed from thy grief and crowned with
success. Galava then, saying, 'So be it,' and taking with him both the
maiden and the steeds, went with Garuda in his company unto Viswamitra.
And arrived in his presence, Galava said, 'Here are six hundred steeds of
the kind demanded by thee. And this maiden is offered as an equivalent
for the remaining two hundred. Let all these be accepted by thee. Upon
this maiden have been begotten three virtuous sons by three royal sages.
Let a fourth, foremost of all, be begotten upon her by thee. And thus let
the number of steeds, eight hundred, be regarded by thee as full, and let
me also, being freed from thy debt, go and practise ascetic penances as I
list.' Viswamitra then, beholding Galava in the company of the bird, and
that highly beautiful maiden, said, 'Why, O Galava, didst thou not give
me this maiden before? Four sons then, sanctifiers of my race, would all
have been mine alone. I accept this maiden of thine for begetting upon
her one son. As regards the steeds, let them graze in my asylum.' Saying
this, Viswamitra of great effulgence began to pass his time happily with
her, And Madhavi bore him a son of the name of Ashtaka. And as soon as
that son was born, the great Muni Viswamitra addressed him to both virtue
and profit, and gave him those six hundred steeds. Ashtaka then went to a
city, bright as the city of Soma. And Kusika's son Viswamitra also having
made over the damsel to his disciple, himself went into the Woods. And
Galava also, with his friend Suparna, having in this way succeeded in
giving his preceptor the fee he had demanded, with a cheerful heart
addressed that maiden and said, 'Thou hast borne a son who is exceedingly
charitable, and another who is exceedingly brave, and a third who is
devoted to truth and righteousness, and yet another who is a performer of
great sacrifices. O beautiful maiden, thou hast, by these sons, saved not
only thy father, but four kings and myself, also. Go now, O thou of
slender waist.' Saying this, Galava dismissed Garuda that devourer of
snakes, and returning the maiden unto her father himself went into the
woods.'"



SECTION CXX

"Narada said, 'King Yayati then, desirous again of disposing of his
daughter in Swayamvara, went to a hermitage on the confluence of the
Ganga and the Yamuna, taking Madhavi with him on a chariot, her person
decked with garlands of flowers. And both Puru and Yadu followed their
sister to that sacred asylum. And in that spot was assembled a vast
concourse of Nagas and Yakshas and human beings, of Gandharvas and
animals and birds, and of dwellers of mountains and trees and forests,
and of many inhabitants of that particular province. And the woods all
around that asylum were filled with numerous Rishis resembling Brahman
himself. And while the selection had commenced of husband, that maiden of
the fairest complexion, passing over all the bridegrooms there assembled,
selected the forest as her lord. Descending from her chariot and saluting
all her friends, the daughter of Yayati went into the forest which is
always sacred, and devoted herself to ascetic austerities. Reducing her
body by means of fasts of various kinds and religious rites and rigid
vows, she adopted the deer's mode of life And subsisting upon soft and
green grass-blades, resembling the sprouts of lapis lazuli and which were
both bitter and sweet to the taste, and drinking the sweet, pure, cool,
crystal, and very superior water of sacred mountain-streams, and
wandering with the deer in forests destitute of lions and tigers, in
deserts free from forest-conflagration, and in thick woods, that maiden,
leading the life of a wild doe, earned great religious merit by the
practice of Brahmacharya austerities.

'(Meanwhile) king Yayati, following the practice of kings before him,
submitted to the influence of Time, after having lived for many thousands
of years. The progeny of two of his sons--those foremost of men--Puru and
Yadu, multiplied greatly, and in consequence thereof, Nahusha's son won
great respect both in this and the other world. O monarch, dwelling in
heaven, king Yayati, resembling a great Rishi, became an object of much
regard, and enjoyed the highest fruits of those regions. And after many
thousands of years had passed away in great happiness, on one occasion
while seated among the illustrious royal sages and great Rishis, king
Yayati, from folly, ignorance, and pride, mentally disregarded all the
gods and Rishis, and all human beings. Thereat the divine Sakra--the
slayer of Vala--at once read his heart. And those royal sages also
addressed him saying, 'Fie, fie.' And beholding the son of Nahusha, the
questions were asked, 'Who is this person? What king's son is he? Why is
he in heaven? By what acts hath he won success? Where did he earn ascetic
merit? For what hath he been known here? Who knoweth him? The dwellers of
heaven, thus speaking of-that monarch, asked one another these questions
about Yayati, that ruler of men. And hundreds of heaven's charioteers,
and hundreds of those that kept heaven's gates, and of those what were in
charge of heaven's seats, thus questioned, all answered, 'We do not know
him.' And the minds of all were temporarily clouded, so that none
recognised the king and thereupon the monarch was soon divested of his
splendour.'"



SECTION CXXI

"Narada said, 'Removed from his place and pushed away from his seat with
heart trembling in fear, and consumed by burning remorse, with his
garlands dimmed in lustre and his knowledge clouded, shorn of his crown
and bracelets, with head swimming and every limb relaxed divested of
ornaments and robes, incapable of being recognised, sometimes not seeing
the other residents of heaven, filled with despair, and his understanding
a perfect blank, king Yayati fell headlong towards the earth. And before
the king fell down, he thought within himself, 'What inauspicious and
sinful thought was entertained by me in consequence of which I am hurled
from my place?' And all the kings there, as also the Siddhas and the
Apsaras, laughed at seeing Yayati losing his hold, and on the point of
falling down. And soon, O king, at the command of the king of the gods,
there came a person whose business it was to hurl down those whose merits
were exhausted. And coming there, he said unto Yayati, 'Extremely
intoxicated with pride, there is none whom thou hast not disregarded. In
consequence of this thy pride, heaven is no longer for thee. Thou
deservest not a residence here, O son of a king. Thou art not recognised
here, go and fall down.' Even thus the celestial messenger spoke unto
him, Nahusha's son then said, repeating the words three times, 'If fall I
must, let me fall amongst the righteous.' And saying this, that foremost
of persons that had won high regions by their acts, began to think of the
particular region whereon he should fall. Beholding meanwhile four mighty
kings, viz., Pratardana, Vasumanas, Sivi, the son of Usinara, and
Ashtaka, assembled together in the woods of Naimisha, the king fell
amongst them. And those monarchs were then engaged in gratifying the lord
of the celestials by performance of the sacrifice known by the name of
Vajapeya. And the smoke arising from their sacrificial altar reached the
very gates of heaven. And the smoke that rose thus, looked like a river
connecting both the earth and the heaven. And it resembled the sacred
stream Ganga while descending from heaven to earth. And smelling that
smoke and guiding his course by it, Yayati, the lord of the universe,
descended on the earth. And the king thus fell amongst those four lions
among rulers, who were all endued with great beauty, who were foremost of
all the performers of sacrifices, who were, indeed, his own relatives,
and who resembled the four regents of the four quarters, and looked like
four mighty sacrificial fires. And thus, in consequence of the exhaustion
of his merits, the royal sage Yayati fell amongst them. And beholding him
blazing with beauty, those kings asked him, saying, "Who art thou? Of
what race, country, or city art thou? Art thou a Yaksha, or a god, a
Gandharva, or a Rakshasa? Thou does not seem to be a human being. What
object hast thou in view?' Thus questioned, Yayati answered, 'I am the
royal sage Yayati. Fallen am I from heaven in consequence of the
expiration of my virtue. Having desired to fall amongst the righteous, I
have fallen amongst you.' The kings then said, 'O foremost of persons,
may that wish of thine, be realized. Accept thou our virtues and the
fruits of all our sacrifices.' Yayati replied saying, 'I am not a
Brahmana competent to accept a gift. On the other hand, I am a Kshatriya.
Nor is my heart inclined towards lessening the virtues of others.'

"Narada continued, 'About this time, Madhavi, in course of her
purposeless wanderings, came there. Beholding her, those monarchs saluted
her and said, 'What object hast thou in coming here? What command of
thine shall we obey? Thou deservest to command us, for all of us are thy
sons, O thou that art endued with wealth of asceticism!' Hearing these
words of theirs, Madhavi was filled with delight and approaching then her
father, she reverentially saluted Yayati. And touching the heads of all
her sons, that lady engaged in ascetic austerities said to her father,
'Being my sons these all are thy daughter's sons, O king of kings. They
are not strangers to thee. These will save thee. The practice is not new,
its origin extends to antiquity. I am thy daughter Madhavi, O king,
living in the woods after the manner of the deer. I also have earned
virtue. Take thou a moiety. And because, O king, all men have a right to
enjoy a portion of the merits earned by their offspring, it is for this
that they desire to have daughter's sons. Even this was the case with
thyself, O king (when thou madest me over to Galava).' At these words of
their mother, those monarchs saluted her, and bowing down unto also their
maternal grandsire, repeated those very words in a loud, incomparable,
and sweet voice, and making, as it were, the whole earth resounded
therewith, in order to rescue that maternal grandsire of theirs who had
fallen down from heaven. And at that time Galava also came there, and
addressing Yayati, said, 'Accepting an eighth part of my ascetic
austerities, ascend thou to heaven again.'"



SECTION CXXII

"Narada said, 'As soon as that bull among men, king Yayati was recognised
by those virtuous persons, he rose again to heaven, without having had to
touch the surface of the earth. And he regained his celestial form and
had all his anxieties entirely dispelled. And he rose again, decked with
celestial garlands and robes, adorned with celestial ornaments, sprinkled
with celestial scents, and furnished with heavenly attributes, and
without having been compelled to touch the earth with his feet.
Meanwhile, Vasumanas who was celebrated in the world for his liberality,
first addressing the king, uttered these words in a loud voice, 'The
merit that I have won on earth by my unblamable conduct towards men of
all orders, I give unto thee. Be it all thine, O king. The merit that one
winneth by liberality and forgiveness, the merit that is mine in
consequence of the sacrifices I have performed, let all that also be
thine.' After this, Pratardana, that bull among Kshatriyas, said, 'Ever
devoted to virtue as also to war, the fame that hath here been mine as a
Kshatriya, in consequence of the appellation of hero (by which I am
known),--be that merit thine. After this, Sivi, the intelligent son of
Usinara, said these sweet words, 'Unto children and women in jest,
danger, or calamity, in distress, or at dice, I have never spoken a
falsehood. By that truth which I never sacrificed ascend thou to heaven.
I can, O king, give up all objects of desire and enjoyment, my kingdom,
yea, life itself, but truth I cannot give up. By that truth, ascend thou
to heaven; that truth for which Dharma, that truth for which agni, that
truth for which he of a hundred sacrifices, have each been gratified with
me, by that truth ascend thou to heaven.' And lastly, the royal sage
Ashtaka, the offspring of Kusika's son and Madhavi, addressing Nahusha's
son Yayati who had performed many hundreds of sacrifices, said, 'I have,
O lord, performed hundreds of Pundarika, Gosava and Vajapeya sacrifices.
Take thou the merit of these. Wealth, gems, robes, I have spared nothing
for the performance of sacrifices. By that truth ascend thou to heaven.'
And that king thereupon leaving the earth, began to ascend towards
heaven, higher and higher, as those daughter's sons of his, one after
another, said those words unto him. And it was thus that those kings by
their good acts, speedily saved Yayati, who had been hurled from heaven.
It was thus that those daughter's sons born in four royal lines, those
multipliers of their races, by means of their virtues, sacrifices, and
gifts, caused their wise maternal grandfather to ascend again to heaven.
And those monarchs jointly said, 'Endued with the attributes of royalty
and possessed of every virtue, we are, O king, thy daughter's sons! (By
virtue of our good deeds) ascend thou to heaven.'"



SECTION CXXIII

"Narada said, 'Sent back to heaven by those righteous kings,
distinguished by the liberality of their sacrificial presents, Yayati
possessed of daughter's sons, dismissed them and reached the celestial
regions. Attaining to the eternal region obtained through the merit of
his daughter's sons, and adorned by his own deeds, Yayati, bathed in
shower of fragrant flowers and hugged by perfumed and delicious breezes,
blazed forth with great beauty. And cheerfully, received back into heaven
with sounds of cymbals, he was entertained with songs and dances by
various tribes of Gandharvas and Asuras. And diverse celestial and royal
Rishis and Charanas began to pay their adorations to him. And deities
worshipped him with an excellent Arghya and delighted him with other
honours. And after he had thus regained heaven and tranquillity of heart,
and had once more become freed from anxiety, the Grandsire, gratifying
him by his words said, 'Thou hadst earned the full measure I of virtue by
thy earthly deeds, and this region (that thou hadst won) is eternal, as
thy deeds are in heaven. Thou hadst, however, O royal sage, destroyed thy
acquisition by thy vanity alone, and thereby covered the hearts of all
the denizens of heaven with darkness in consequence of which none of them
could recognise thee. And since thou couldst not be recognised, thou wert
hurled hence! Saved once more by the love and affection of thy daughter's
sons, thou hast once more arrived here, and regained this unchangeable,
eternal, sacred, excellent, stable, and indestructible region won before
by thy own deeds.' Thus addressed, Yayati said, 'O holy one, I have a
doubt, which, it behoveth thee, to dispel. O Grandsire of all the worlds,
it behoveth me not to ask any one else. Great was my merit, augmented by
a (virtuous) rule over my subjects for many thousands of years and won by
innumerable sacrifices and gifts. How could merit (so great) be exhausted
so soon in consequence of which I was hurled hence? Thou knowest, O holy
one, that the regions created for me were all eternal. Why were all those
regions of mine destroyed, O thou of great effulgence? The Grandsire
answered, saying, 'Thy merit, augmented by a (virtuous) rule over thy
subjects for many thousands of years and won by innumerable sacrifices
and gifts, was exhausted by only one fault, in consequence of which thou
wert hurled (from this region). That fault, O king of kings, was thy
vanity for which thou hadst become an object of contempt with all the
residents of heaven. O royal sage, this region can never be rendered
eternal by vanity, or pride of strength, or malice, or deceitfulness, or
deception. Never disregard those that are inferior, or superior, or in
the middle station. There is not a greater sinner than he who is consumed
by the fire of vanity. Those men that will converse upon this fall and
re-ascension of thine, will, without doubt, be protected even if
overtaken by calamity.'

"Narada continued, 'O monarch, even such was the distress into which
Yayati fell in consequence of vanity, and such was the distress into
which Galava fell owing to his obstinacy. They that desire their own good
should listen to friends that wish them well. Obstinacy should never be
entertained, for obstinacy is always the root of ruin. For this reason, O
son of Gandhari, forsake vanity and wrath, O hero, make peace with the
sons of Pandu. Avoid anger, O king, that which is given away, that which
is done, the austerities that are practised, the libations that are
poured on fire, nor one of these is ever destroyed or suffereth any
diminution. None else, again, enjoyeth the fruits of these save he that
is their agent. He that succeedeth in understanding this truly superior
and excellent history, that is approved by persons of great learning as
well as by those that are freed from anger and lust, and that is enforced
by various references to scriptures and reason, obtaineth a knowledge of
virtue and profit and desire, and enjoyeth the sovereignty of the whole
world!'"



SECTION CXXIV

"Dhritarashtra said, 'O holy one, it is even so as thou, O Narada,
sayest. My wish also is precisely such, but, O holy one, I have no power
(to carry them out)!'

"Vaisampayana continued, 'The Kuru king, having said these words unto
Narada, then addressed Krishna and said, 'Thou hast, O Kesava, told me
that which leadeth to heaven, what is beneficial to the world, consistent
with virtue, and fraught with reason. I am not, however, O sire,
independent. Duryodhana never doth what is agreeable to me. Do thou,
therefore, O mighty-armed Krishna, O best of persons, strive to persuade
that foolish and wicked son of mine, who disobeyeth my commands. O
mighty-armed one, he never listeneth to the beneficial words, O
Hrishikesa, of Gandhari, or of wise Vidura, or of other friends headed by
Bhishma, all of whom seek his good. Do thou, therefore, thyself counsel
that crooked, senseless, and wicked-souled prince, of evil disposition
and sinful heart. By doing this, O Janardana, thou shalt have done that
noble act which a friend should ever do.' Thus addressed, he of Vrishni's
race, conversant with the truths of virtue and profit, approached nearer
to the ever-wrathful Duryodhana and said unto him these sweet words, 'O
Duryodhana, O best of the Kurus, listen to these words of mine, uttered
especially for thy good, as also, O Bharata, for that of thy followers,
Thou art born in a race that is distinguished for its great wisdom. It
behoveth thee to act righteously as I indicate. Possessed of learning and
endued with excellent behaviour, thou art adorned with every excellent
quality. They that are born in ignoble families, or are wicked-souled,
cruel, and shameless, they only, O sire, act in the way that seemeth
acceptable to thee. In this world, the inclinations of those only that
are righteous seem to be consistent with the dictates of virtue and
profit. The inclinations, however, of those that are unrighteous seem to
be perverse. O bull of Bharata's race, the disposition that thou art
repeatedly manifesting is of that perverse kind. Persistence in such
behaviour is sinful, frightful, highly wicked, and capable of leading to
death itself. It is besides, causeless, while, again, thou canst not, O
Bharata, adhere to it long. If by avoiding this which is productive only
of woe, thou wilt achieve thy own good, if, O chastiser of foes, thou
wilt escape from the sinful and disreputable deeds of thy brothers,
followers, and counsellors, then, O tiger among men, make peace, O bull
among the Bharatas, with the sons of Pandu who are all endued with great
wisdom and great bravery with great exertion and great learning an all of
whom have their souls under complete control. Such conduct will be
agreeable to and conducive to the happiness of Dhritarashtra who is
endued with great wisdom, of grandsire (Bhishma), Drona, the high-souled
Kripa, Somadatta, wise Vahlika, Aswatthaman, Vikarna, Sanjaya,
Vivingsati, and of many of thy kinsmen, O chastiser of foes, and many of
thy friends also. The whole world, O sire, will derive benefit from that
peace. Thou art endued with modesty, born in a noble race, hast learning
and kindness of heart. Be obedient, O sire, to the commands of thy
father, and also of thy mother, O bull of Bharata's race. They that are
good sons always regard that to be beneficial which their fathers
command. Indeed, when overtaken by calamity, every one recollects the
injunctions of his father. Peace with the Pandavas, O sire, recommend
itself to thy father. Let it, therefore, O chief of the Kurus recommend
itself to thee also with thy counsellors. That mortal who having listened
to the counsels of friends doth not act according to them, is consumed at
the end by the consequences of his disregard, like him who swalloweth the
fruit called Kimpaka. He that from folly doth not accept beneficial
counsels, unnerved by procrastination and unable to attain his object, is
obliged to repent at last. He, on the other hand, who having listened to
beneficial counsels accepteth them at once, abandoning his opinion,
always winneth happiness in the world. He that rejects the words of
well-meaning friends, regarding those words as opposed to his interest,
but accepts words that are really so opposed, is soon subjugated by his
foes. Disregarding the opinions of the righteous he that abideth by the
opinions of the wicked, soon maketh his friends weep for him in
consequence of his being plunged into distress. Forsaking superior
counsellors he that seeketh the advice of inferior ones, soon falleth
into great distress and succeedeth not in saving himself. That companion
of the sinful, who behaveth falsely and never listeneth to good friends,
who honoureth strangers but hateth those that are his own, is soon, O
Bharata, cast off by the Earth. O bull of Bharata's race, having
quarrelled with those (the sons of Pandu), thou seekest protection from
others viz., those that are sinful, incapable, and foolish. What other
man is there on earth besides thee, who, disregarding kinsmen, that are
all mighty charioteers, and each of whom resembleth Sakra himself, would
seek protection and aid from strangers? Thou hast persecuted the sons of
Kunti, from their very birth. They have not been angry with thee, for the
sons of Pandu are indeed virtuous. Although thou hast behaved deceitfully
towards the Pandavas from their very birth, yet, O mighty-armed one,
those distinguished persons have acted generously towards thee. It
behoveth thee, therefore, O bull of Bharata's race, to act towards those
principal kinsmen of thine with equal generosity. Do not yield thyself to
the influence of wrath. O bull of Bharata's race, the exertions of the
wise are always associated with virtue, profit, and desire. If, indeed,
all these three cannot be attained, men follow at least virtue and
profit. If, again, these three are pursued separately, it is seen that
they that have their hearts under control, choose virtue; they that are
neither good nor bad but occupy a middle station, choose profit, which is
always the subject of dispute; while they that are fools choose the
gratification of desire. The fool that from temptation giveth up virtue
and pursueth profit and desire by unrighteous means, is soon destroyed by
his senses. He that speaketh profit and desire, should yet practise
virtue at the outset, for neither profit nor desire is (really)
dissociated from virtue. O king, it hath been said that virtue alone is
the cause of the three, for he that seeketh the three, may, by the aid of
virtue alone, grow like fire when brought into contact with a heap of dry
grass. O bull of Bharata's race, thou seeketh, O sire, by unrighteous
means this extensive empire, flourishing with prosperity and well-known
to all the monarchs of the earth. O king, he that behaveth falsely
towards those that live and conduct themselves righteously, certainly
cutteth down his own self, like a forest with an axe. One must not seek
to confound his understanding whose overthrow one doth not like, for, if
one's understanding is confounded, one can never devote his attention to
what is beneficial. One that hath his soul under control never, O
Bharata, disregardeth anybody in the three worlds,--no, not even the
commonest creature, far less those bulls among men, the sons of Pandu. He
that surrendereth himself to the influence of anger loseth his sense of
right and wrong. Rank growth must always be cut off. Behold, O Bharata,
this is the proof. At present, O sire, union with the sons of Pandu is
better for thee than thy union with the wicked. If thou makest peace with
them, thou mayst obtain the fruition of all thy wishes. O best of kings,
while enjoying the kingdom that has been founded by the Pandavas, thou
seekest protection from others, disregarding the Pandavas themselves.
Reposing the cares of thy state on Dussasana, Durvisaha, Karna, and
Suvala's son, thou desirest the continuance of thy prosperity, O Bharata.
These, however, are far inferior to the Pandavas in knowledge, in virtue,
in capacity for acquiring wealth, and in prowess. Indeed, O Bharata, (let
alone the four I have mentioned) all these kings together, with thee at
their head, are incapable of even looking at the face of Bhima, when
angry, on the field of battle. O sire, this force consisting of all the
kings of the earth is, indeed, at thy elbow. There are also Bhishma, and
Drona, and this Karna, and Kripa, and Bhurisrava, and Somadatta, and
Aswatthaman, and Jayadratha. All these together are incapable of fighting
against Dhananjaya. Indeed, Arjuna is incapable of being vanquished in
battle even by all the gods, Asuras, men, and Gandharvas. Do not set thy
heart for battle. Seest thou the man in any of the royal races of the
earth, who having encountered Arjuna in battle can return home safe and
sound? O bull of Bharata's race, what advantage is there in a universal
slaughter? Show me a single man who will defeat that Arjuna, by defeating
whom alone victory may be thine? Who will encounter that son of Pandu in
battle, who had vanquished all the celestials with the Gandharvas,
Yakshas and Pannagas at Khandavaprastha? Then also the marvellous account
that is heard of what happened at Virata's city, touching that encounter
between one and many, is sufficient proof of this, Hopest thou to
vanquish in battle Arjuna who when excited with rage is invincible,
irresistible, ever-victorious, and undeteriorating Arjuna, that hero, who
gratified the God of gods, Siva himself in fight? With myself again as
his second when that son of Pritha will rush to the field of battle
against an enemy, who is there that is competent to challenge him then?
Can Purandara himself do so? He that would vanquish Arjuna in battle
would support the Earth on his arms, consume in rage the whole population
of the Earth, and hurl the very gods from heaven. Look at thy sons, thy
brothers, kinsmen, and other relatives. Let not these chiefs of Bharata's
race all perish on thy account. Let not the race of Kauravas be
exterminated or reduced. O king, let not people say that thou art the
exterminator of thy race and the destroyer of its achievements. Those
mighty car-warriors, the Pandavas (if peace be made) will install thee as
the Yuvaraja, and thy father Dhritarashtra, that lord of men, as the
sovereign of this extensive empire. Do not, O sire, disregard the
prosperity that is awaiting thee and is sure to come. Giving to the sons
of Pritha half the kingdom, win thou great prosperity. Making peace with
the Pandavas and acting according to the counsels of thy friends, and
rejoicing with them, thou art sure to obtain what is for thy good for
ever and ever.'"

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

Various - "A Psychiatric Milestone"

Various - "Great Epochs in American History, Vol. II"

William Carleton - "The Dead Boxer"

Roger Casement - "The Crime Against Europe"

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