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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 CXXV

"Vaisampayana said, 'Hearing, O bull of Bharata's race, these words of
Kesava, Bhishma, the son of Santanu, then said unto vindictive
Duryodhana, Krishna hath spoken to thee, desirous of bringing about peace
between kinsmen. O sire, follow those counsels, and do not yield to the
influence of wrath. If thou dost not act, O sire, according to the words
of the high-souled Kesava, neither prosperity, nor happiness nor what is
for thy good, wilt thou ever have. The mighty-armed Kesava, O sire, hath
said unto thee what is consistent with virtue and profit. Accept thou
that object, and do not, O king, exterminate the population of the earth.
This resplendent prosperity of the Bharatas amongst all the kings of the
earth, thou wilt, during the very life of Dhritarashtra, destroy through
thy wickedness, and thou wilt also, through this arrogant disposition of
thine, deprive thyself with all thy counsellors, sons, brothers, and
kinsmen, of life, if, O thou foremost of Bharata's race, thou
transgressest the words of Kesava, thy father, and of wise Vidura,--words
that are consistent with truth and fraught with benefit to thyself. Be
not the exterminator of thy race, be not a wicked man, let not thy heart
be sinful, do not tread the path of unrighteousness. Do not sink thy
father and mother into an ocean of grief.' After Bhishma had concluded,
Drona also said these words unto Duryodhana, who, filled with wrath, was
then breathing heavily, 'O sire, the words that Kesava hath spoken unto
thee are fraught with virtue and profit, Santanu's son Bhishma also hath
said the same. Accept those words, O monarch. Both of them are wise,
endued with great intelligence, with souls under control, desirous of
doing what is for thy good, and possessed of great learning. They have
said what is beneficial. Accept their words, O king, O thou possessed of
great wisdom, act according to what both Krishna and Bhishma have said. O
chastiser of foes, do not, from delusion of understanding, disregard
Madhava. They that are always encouraging thee, are unable to give thee
victory. During the time of battle they will throw the burthen of
hostility on other's necks. Do not slaughter the Earth's population. Do
not slay thy sons and brothers. Know that host is invincible in the midst
of which are Vasudeva and Arjuna. If, O Bharata, thou dost not accept the
truthful words of thy friends, Krishna and Bhishma, then, O sire, thou
wilt surely have to repent. Arjuna is even greater than what Jamadagni's
son hath described him to be. As regards Krishna, the son of Devaki, he
is incapable of being resisted by even the gods. O bull of Bharata's
race, what use is there in telling thee what is really conducive to thy
happiness and good? Everything hath now been said unto thee. Do what thou
wishest. I do not wish to say anything more unto thee, O foremost of
Bharata's race.'

"Vaisampayana continued, 'After Drona had ceased, Vidura also, otherwise
called Kshattri, casting his eyes on Duryodhana, said unto that
vindictive son of Dhritarashtra, 'O Duryodhana, O bull of Bharata's race,
I do not grieve for thee. I grieve, however, for this old couple, viz.,
Gandhari and thy father. Having thee, of wicked soul for their protector
(of whom they will shortly be deprived), they will have to wander with
anybody to look after them, and deprived also of friends and counsellors,
like a pair of birds shorn of their wings. Having begotten such a wicked
son who is the exterminator of his race, alas, these two will have to
wander over the earth in sorrow, subsisting on alms.' After this, king
Dhritarashtra, addressing Duryodhana, seated in the midst of his brothers
and surrounded by all the kings, said, 'Listen, O Duryodhana, to what the
high-souled Sauri hath said. Accept those words which are eternal, highly
beneficial and conducive to what is for thy highest good. With the aid of
this Krishna of faultless deeds, we amongst all the kings, are sure to
have all our cherished objects. Firmly united by Kesava, be reconciled, O
sire, with Yudhishthira. Seek thou this great good of the Bharatas like
unto an august ceremony of propitiation. Through Vasudeva's agency, bind
thyself closely with the Pandavas. I think, the time for that is come. Do
not let the opportunity pass away. If, however, thou disregardest Kesava,
who from a desire of achieving what is for good, is soliciting thee to
make peace, then victory will never be thine.'"



SECTION CXXVI

"Vaisampayana said, 'Hearing these words of Dhritarashtra, both Bhishma
and Drona who sympathised with the old king, again addressed disobedient
Duryodhana and said, 'As yet the two Krishnas are not accoutred in mail,
as yet Gandiva resteth inactive, as yet Dhaumya doth not consume the
enemy's strength by pouring libations on the war-fire, as yet that mighty
bowman Yudhishthira, having modesty for his ornament, doth not cast angry
glances on thy troops, so let hostility cease. As yet that mighty bowman,
Bhimasena, the son of Pritha, is not seen stationed in the midst of his
division, so let hostility cease. As yet Bhimasena, doth not, mace in
band, stalk on the field of battle, grinding (hostile) divisions, so let
peace be made with the Pandavas. As yet Bhima doth not, with his
hero-slaying mace, make the heads of warriors fighting from the backs of
elephants roll on the field of battle, like the palmyra-fruits in the
season of their ripening, so let hostility cease. As yet Nakula, and
Sahadeva, Dhrishtadyumna of Prishata's race, and Virata, and Sikhandin,
and Sisupal's son, accoutred in mail and all well-versed in arms, do not
penetrate thy ranks, like huge crocodiles penetrating the deep, and pour
their arrowy showers, so let hostility cease. As yet fierce-winged shafts
do not fall upon the delicate bodies of the assembled kings, so let
hostility cease. As yet fierce weapons made of iron and steel, shot
unerringly by mighty bowmen well-skilled in arms, endued with lightness
of hand and capable of hitting howsoever long distance, do not penetrate
the breasts of warriors, smeared with sandal and other fragrant unguents,
and adorned with golden garlands and gems, so let hostility cease. Let
that elephant among kings, Yudhishthira the Just, receive thee with an
embrace while thou salutest him bending thy head. O bull of Bharata's
race, let that king, distinguished for the liberality of his sacrificial
presents, place on thy shoulder that right arm of his, the palm of which
beareth the marks of the banner and the hook. Let him, with hands
begemmed and red, adorned with fingers, pat thy back while thou art
seated. Let the mighty-armed Vrikodara, with shoulder broad as those of
the sala tree, embrace thee, O bull of Bharata's race, and gently
converse with thee for peace. And, O king, saluted with reverence by
those three, viz., Arjuna and the Twins, smell thou their heads and
converse with them affectionately. And beholding the united with thy
heroic brothers--the sons of Pandu--let all these monarchs shed tears of
joy. Let the tidings of this cordial union be proclaimed in the cities of
all the kings. Let the Earth be ruled by thee with feelings of brotherly
affection (in thy bosom), and let thy heart be freed from the fever (of
jealousy and wrath).'"



SECTION CXXVII

"Vaisampayana said, 'Hearing in that assembly of the Kurus these words
that were disagreeable to him, Duryodhana replied unto the mighty-armed
Kesava of great fame, saying. 'It behoveth thee, O Kesava, to speak after
reflecting on all circumstances. Indeed, uttering such harsh words, thou,
without any reason, findest fault with me alone, addressed regardfully as
thou always art by the sons of Pritha, O slayer of Madhu. But dost thou
censure me, having surveyed the strength and weakness (of both sides)?
Indeed, thyself and Kshattri, the King, the Preceptor, and the Grandsire,
all reproach me alone and not any other monarch. I, however, do not find
the least fault in myself. Yet all of you, including the (old) king
himself, hate me. O repressor of foes, I do not, even after reflection,
behold any grave fault in me, or even O Kesava, any fault however minute.
In the game at dice, O slayer of Madhu, that was joyfully accepted by
them, the Pandavas were vanquished and their kingdom was won by Sakuni.
What blame can be mine as regards that? On the other hand, O slayer of
Madhu, the wealth that was won from the Pandavas then, was ordered by me,
to be returned unto them. It cannot, again, O foremost of victors, be any
fault of ours that the invincible Pandavas, were defeated once again at
dice and had to go to the Woods. Imputing what fault to us, do they
regard us as their enemies? And, O Krishna, though (really) weak, why do
the Pandavas yet so cheerfully seek a quarrel with us, as if they were
strong? What have we done to them? For what injury (done to them) do the
sons of Pandu, along with the Srinjayas, seek to slaughter the sons of
Dhritarashtra? We shall not in consequence of any fierce deed, or
(alarming) word (of theirs), bow down to them in fear, deprived of our
senses. We cannot bow down to Indra himself, let alone the sons of Pandu.
I do not, O Krishna, see the man, observant of Kshatriya virtues, who
can, O slayer of foes, venture to conquer us in battle. Let alone the
Pandavas, O slayer of Madhu, the very gods are not competent to vanquish
Bhishma, Kripa, Drona and Karna, in battle. If, O Madhava, we are, in the
observance of the practices of our order, cut off with weapons in battle,
when our end comes, even that will lead us to heaven. Even this, O
Janardana, is our highest duty as Kshatriyas, viz., that we should lay
ourselves down on the field of battle on a bed of arrows. If, without
bowing to our enemies, ours be the bed of arrows in battle, that, O
Madhava, will never grieve us. Who is there, born in a noble race and
conforming to Kshatriya practices, that would from fear bow to an enemy,
desirous only of saving his life? Those Kshatriyas that desire their own
good, accept regardfully this saying of Matanga, viz., that (as regards a
Kshatriya), one should always keep himself erect, and never bow down, for
exertion alone is manliness; one should rather break at the knots than
bend. A person like me should only bow down to the Brahmanas for the sake
of piety, without regarding anybody else. (As regards persons other than
Brahmanas), one should, as long as one lives, act according to Matanga's
saying. Even this is the duty of Kshatriyas; even this is ever my
opinion. That share in the kingdom which was formerly given them by my
father shall never again, O Kesava, be obtainable by them as long as I
live. As long, O Janardana, as king Dhritarashtra liveth, both ourselves
and they, sheathing our weapons, O Madhava, should live in dependence on
him. Given away formerly from ignorance or fear, when I was a child and
dependent on others, the kingdom, O Janardana, incapable of being given
away again, shall not, O delighter of Vrishni's race, be obtainable by
the Pandavas. At present, O Kesava of mighty arms, as long as I live,
even that much of our land which may be covered by the point of a sharp
needle shall not, O Madhava, be given by us unto the Pandavas.'"



SECTION CXXVIII

"Vaisampayana said, 'Reflecting (for a moment), with eyes red in anger,
he, of Dasarha's race, addressing Duryodhana in that assembly of the
Kurus, then said these words, 'Wishest thou for a bed of heroes? Verily,
thou shalt have it, with thy consellors. Wait (for a short while), a
great slaughter will ensue. Thou thinkest, O thou of little
understanding, that thou hast committed no offence against the Pandavas?
Let the (assembled) monarchs judge. Grieved at the prosperity of the
high-souled Pandavas, thou conspirest, O Bharata, with Suvala's son about
the gambling match. O sire, how could those virtuous, honest, and
superior kinsmen of thine (otherwise) engage in such a wicked act with
the deceitful Sakuni? O thou that art endued with great wisdom, gambling
robs even the good of their understanding, and as regards the wicked,
disunion and dire consequence spring from it. It was thou who hadst
devised with thy wicked counsellors, that terrible source of calamity in
the form of the gambling match, without consulting with persons of
righteous behaviour. Who else is there, capable of insulting a brother's
wife in the way thou didst or of dragging her into the assembly and
addressing her in language thou hadst used towards Draupadi? Of noble
parentage, and endued with excellent behaviour, and dearer to them than
their very lives, the queen-consort of Pandu's sons was treated even thus
by thee. All the Kauravas know what words were addressed in their
assembly by Dussasana unto those chastisers of foes,--the sons of
Kunti,--when they were about to set out for the woods. Who is there
capable of behaving so wretchedly towards his own honest kinsmen, that
are ever engaged in the practice of virtue, that are untainted by
avarice, and that are always correct in their behaviour? Language such as
becomes only those that are heartless and despicable, was frequently
repeated by Karna and Dussasana and also by thee. Thou hadst taken great
pains to burn to death, at Varanavata, the sons of Pandu with their
mother, while they were children, although that effort of thine was not
crowned with success. After this, the Pandavas with their mother were
obliged to live for a long while, concealed in the town of Ekachakra in
the abode of a Brahmana. With poison, with snakes and cords, thou hadst,
by every means, sought the destruction of the Pandavas, although none of
thy designs was successful. With such feelings when thou hadst always
acted towards them so deceitfully, how canst thou say that thou hast not
offended against the high-souled Pandavas? Thou art not, O sinful man,
willing to give them their paternal share in the kingdom, although they
are begging it of thee. Thou shalt have to give it them, this, when
divested of prosperity, thou shalt be laid low. Having, like a heartless
fellow, done innumerable wrongs to the Pandavas and behaved so
deceitfully towards them, thou seekest now to appear in a different garb.
Though repeatedly solicited by thy parents, by Bhishma, Drona, and
Vidura, to make peace, thou dost not yet, O king, make peace. Great is
the advantage in peace, O king, both to thyself and Yudhishthira. Peace,
however, does not recommend itself to thee. To what else can it be due,
but to thy loss of understanding? Transgressing the words of thy friends,
thou canst never attain to what is for thy benefit. Sinful and
disreputable is that act, which thou, O king, art about to do.'

"Vaisampayana continued, 'While he, of Dasarha's race, was saying this,
Dussasana addressed vindictive Duryodhana and said unto him these words
in the midst of the Kurus, If, O king, thou dost not willingly make peace
with the Pandavas, verity the Kauravas will bind thee (hand and foot) and
make over thee to the son of Kunti. Bhishma, and Drona, and thy (own)
father, O bull amongst men, will make over us three, viz., Vikartana's
son, thyself, and myself, to the Pandavas!'

"Vaisampayana continued, 'Hearing these words of his brother,
Dhritarashtra's son, wicked, shameless, disobedient, disrespectful, and
vain Suyodhana, breathing heavily like a great snake rose up from his
seat in anger, and disregarding Vidura, and Dhritarashtra and the great
king Vahlika, and Kripa, and Somadatta, and Bhishma, and Drona, and
Janardana, in fact, all of them, went out of the court, And beholding
that bull among men leave the court, his brother and all his counsellors,
and all the kings, followed him. And seeing Duryodhana rise and leave the
court in anger with his brothers, Santanu's son, Bhishma said, 'The
enemies of that person, who, abandoning both virtue and profit, followeth
the impulses of wrath, rejoice on beholding him plunged into distress at
no distant date. This wicked son of Dhritarashtra, this one unacquainted
with the true means (of accomplishing his objects), this fool that is
wrongly vain of his sovereignty, obeyeth only the dictates of wrath and
avarice. I see also, O Janardana, that the hour of all those Kshatriyas
is arrived, for all those kings, from delusion, have with their
counsellors followed Duryodhana.' Hearing these words of Bhishma, the
lotus-eyed hero of Dasarha's race, possessed of great powers, addressing
all those (that were still there) headed by Bhishma and Drona, said,
'Even this is great transgression, of which all the elders of the Kuru
race are becoming guilty, for they do not forcibly seize and bind this
wicked king in the enjoyment of sovereignty. Ye chastiser of foes, I
think the time hath come for doing this. If this is done, it may still be
productive of good. Listen to me, ye sinless ones. The words I will speak
will soon lead to beneficial results, if, indeed, ye Bharatas, ye accept
what I say in consequence of its recommending itself to you. The wicked
son, of ill-regulated soul, of the old Bhoja king, having usurped his
father's sovereignty during the latter's life-time, subjected himself to
death. Indeed, Kansa, the son of Ugrasena, abandoned by his relatives,
was slain by me in a great encounter, from desire of benefiting my
kinsmen. Ourselves with our kinsmen then, having paid due honours to
Ugrasena, the son of Ahuka, installed that extender of Bhoja's kingdom on
the throne. And all the Yadavas and Andhakas and the Vrishnis, abandoning
a single person, viz., Kansa for the sake of their whole race, have
prospered and obtained happiness. O king, when the gods and Asuras were
arrayed for battle and weapons were upraised for striking, the lord of
all creatures, Parameshthin said thus (something which applies to the
case at hand). Indeed, O Bharata, when the population of the worlds was
divided into two parties and was about to be slaughtered, the divine and
holy Cause of the universe, viz., the Creator, said, 'The Asuras and the
Daityas with the Danavas will be vanquished, and the Adityas, the Vasus,
the Rudras and other dwellers of heaven will be victorious. Indeed, the
gods, and Asuras, and human beings, and Gandharvas, and Snakes, and
Rakshasas, will in rage slaughter one another in this battle.' Thinking
so, the Lord of all creatures, Parameshthin, commanded Dharma, saying,
'Binding fast, the Daityas and the Danavas, make them over to Varuna.'
Thus addressed, Dharma, at the command of Parameshthin, binding the
Daityas and the Danavas, made them over to Varuna. And Varuna, the Lord
of the waters, having bound those Danavas, with Dharma's noose, as also
with his own, keepeth them within the depths of the ocean, always
guarding them carefully. Binding in the same way Duryodhana and Karna and
Sakuni, the son of Suvala, and Dussasana, make them over to the Pandavas.
For the sake of a family, an individual may be sacrificed. For a village,
a family may be sacrificed. For the sake of a province, a village may be
sacrificed. And lastly, for the sake of one's self, the whole earth may
be sacrificed. O monarch, binding Duryodhana fast, make peace with the
Pandavas. O bull among Kshatriyas, let not the whole Kshatriya race be
slaughtered on thy account.'"



SECTION CXXIX

"Vaisampayana said, 'Hearing these words of Krishna, king Dhritarashtra
lost no time in addressing Vidura, who was conversant with all dictates
of virtue. And the king said, 'Go, O child, unto Gandhari, possessed of
great wisdom and foresight and bring her hither. With her I will solicit
this wicked-hearted (son of mine). If she can pacify this wicked wretch,
of evil heart, we may yet be able to act according to the words of our
friend Krishna. It may be that speaking words in recommendation of peace,
she may yet succeed in pointing out the right path to this fool,
afflicted by avarice and having wicked allies, If she can dispel this
great and dreadful calamity (about to be) occasioned by Duryodhana, it
will then conduce to the attainment and preservation of happiness and
peace for ever and ever.' Hearing these words of the king, Vidura, at
Dhritarashtra's command, brought (thither) Gandhari, possessed of great
foresight. And Dhritarashtra then addressed Gandhari and said, 'Behold, O
Gandhari, this thy son of wicked soul, transgressing all my commands, is
about to sacrifice both sovereignty and life in consequence of his lust
for sovereignty. Of wicked soul and little understanding, he hath, like
one of uncultivated mind, left the court, with his sinful counsellors,
disregarding his superiors and setting at naught the words of his
well-wishers.'

"Vaisampayana said, 'Hearing these words of her husband, that princess of
great fame, Gandhari, desirous of what was highly beneficial, said these
words, 'Bring hither, without loss of time, that kingdom-coveting, sick
son of mine. He that is of uncultivated heart and sacrificeth both virtue
and profit, doth not deserve to govern a kingdom. For all that, however,
Duryodhana, who is destitute of humility hath, by every means, obtained a
kingdom. Indeed, O Dhritarashtra, thou so fond of thy son, art very much
to be blamed for this, for knowing well his sinfulness, thou followest
yet his counsel. That son of thine, completely possessed by lust and
wrath is now the slave of delusion, and is, therefore, incapable, O king,
of being now forcibly turned back by thee. Thou art now reaping the
fruit, O Dhritarashtra, of having made over the kingdom to an ignorant
fool of wicked soul, possessed by avarice and having wicked counsellors.
Why is the king indifferent (today) to that disunion, which is about to
take place between persons related so closely? Indeed, beholding thee
disunited with those that are thy own, thy enemies will laugh at thee.
Who is there that would use force for getting over that calamity, O king,
which can be overcome by conciliation and gift?'

"Vaisampayana continued, 'Kshattri then, and at Dhritarashtra's command,
and of his mother's also, once more caused vindictive Duryodhana to enter
the court. Expectant of his mother's words, the prince re-entered the
court, with eyes red as copper from wrath, and breathing heavily as a
snake. And beholding her son, who was treading in a wrong path, enter the
court, Gandhari rebuked him severely and said these words for bringing
about peace.'

"Gandhari said, 'O Duryodhana, attend, O dear son, to these words of mine
that are beneficial to thee as also to all thy followers,--words that
thou art competent to obey and that will conduce to thy happiness. O
Duryodhana, obey thou the words of thy well-wishers, those words, viz.,
which that best of the Bharatas--thy father--and Bhishma, and Drona, and
Kripa, and Kshattri, have spoken. If thou makest peace, thou wouldst by
that render homage to Bhishma, to thy father, to me, and to all thy
well-wishers with Drona at their head. O thou of great wisdom, nobody, O
best of the Bharatas, succeedeth by his own desire alone in acquiring and
keeping or enjoying a kingdom. One that hath not his senses under
control, cannot enjoy sovereignty for any length of time. He that hath
his soul under control and is endued with great intelligence, can rule a
kingdom. Lust and wrath wean away a man from his possessions and
enjoyments. Conquering these foes first, a king bringeth the earth under
his subjection. Sovereignty over men is a great thing. Those that are of
wicked souls may easily desire to win a kingdom, but they are not
competent to retain a kingdom (when won). He that desireth to obtain
extensive empire must bind his senses to both profit and virtue, for if
the senses are restrained, intelligence increaseth, like fire that
increaseth when fed with fuel. If not controlled, these can even slay
their possessor, like unbroken and furious horses, capable of killing an
unskilful driver. One that seeketh to conquer his counsellors without
conquering his own self, and to conquer foes without conquering his
counsellors, is soon vanquished himself and is ruined. He who conquereth
his own self first, taking it for a foe, will not seek in vain to conquer
his counsellors and enemies afterwards. Prosperity worshippeth greatly
that person who hath conquered his senses and his counsellors, who
inflicteth punishments on transgressors, who acteth after deliberation,
and who is possessed of wisdom. Lust and wrath that dwell in the body are
deprived of their strength by wisdom, like a couple of fishes ensnared in
a net with close holes. Those two in consequence of which the gods shut
the gates of heaven against one, who freed from worldly propensities is
desirous of going thither, are excited by lust and wrath. That king who
knoweth well how to conquer lust and wrath and avarice and boastfulness
and pride, can own the sovereignty of the whole earth. That king who is
desirous of gaining wealth and virtue and vanquishing his enemies, should
always be engaged in controlling his passions. Influenced by lust, or
from wrath, he that behaveth deceitfully towards his own kinsmen or
others, can never win many allies. Uniting thyself with those chastisers
of foes--the heroic sons of Pandu--who are all endued with great wisdom,
thou canst, O son, enjoy the earth in happiness. What Bhishma, the son of
Santanu, and that mighty car-warrior, Drona, have told thee is, O son,
quite true,--Krishna and Dhananjaya are invincible. Seek thou, therefore,
the protection of this mighty-armed one, this one that is not worried by
exertion, for if Kesava becometh gracious, both sides will be happy. That
min, who is not obedient to the wishes of wise and learned friends,
always seeking his prosperity, only gladdeneth his enemies. O son, there
is no good in battle, no virtue, no profit. How can it bring happiness
then? Even victory is not always certain. Do not set thy heart,
therefore, on battle. O thou of great wisdom, Bhishma and thy father and
Vahlika (formerly) gave unto the Pandavas their share (of the kingdom)
from fear. O chastiser of foes, never think of disunion with them. Thou
beholdest today the fruit of that (peaceful) cession in the fact of thy
sovereignty over the whole earth, with all its thorns removed by those
heroes. Give, O chastiser of foes, unto the son of Pandu what is their
due. If thou wishest to enjoy, with the counsellors even half (the
empire), let their share then be given unto them. Half the earth is
sufficient to yield the means of support unto thee and thy counsellors.
By acting according to the words of thy well-wishers, thou wilt, O
Bharata, win great fame. A quarrel with the sons of Pandu who are all
endued with prosperity, who have their souls under complete control, who
are possessed of great intelligence and have conquered their passions,
will only divest thee of thy great prosperity. Dispelling the wrath of
all thy well-wishers, rule thou thy kingdom as becometh thee, giving, O
bull of Bharata's race, unto the sons of Pandu the share that belongeth
to them. O son, persecution of the sons of Pandu for full thirteen years
hath been enough. Augmented by lust and wrath, quench (that fire) now, O
thou of great wisdom. Thou that covetest the wealth of the Pandavas are
not a match for them, nor this Suta's son, who is exceedingly wrathful,
nor this thy brother Dussasana. Indeed, when Bhishma and Drona and Kripa
and Karna and Bhimasena and Dhananjaya and Dhrishtadyumna will be
enraged, the population of the earth will be exterminated. Under the
influence of wrath, do not, O son, exterminate the Kurus. Let not the
wide earth be destroyed for thy sake. Of little understanding as thou
art, thou thinkest that Bhishma, and Drona, and Kripa, all others will
fight (for thee) with all their might. That will never happen, for as
regards these, that are endued with self-knowledge, their affection
towards the Pandavas and yourselves is equal. If for the sake of the
sustenance they have obtained from the king (Dhritarashtra), they consent
to yield up their very lives, they will not yet be able to cast angry
glances upon king Yudhishthira. It is never seen in this world that men
acquire wealth by avarice. Give up thy avarice then, O son, and desist, O
bull of Bharat's race.'"

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Theatre review: Three Women, Jermyn Street, London
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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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