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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 CXXX

"Vaisampayana said, 'Disregarding these words of grave import, spoken by
his mother, Duryodhana went away, in anger, from that place to the
presence of wicked persons. And wending away from the court, the Kuru
prince began to consult with Suvala's royal son, Sakuni, most clever in
dice. And this was the resolution which Duryodhana and Karna and Suvala's
son Sakuni, with Dussasana as their fourth, arrived at, 'This Janardana,
quick in action, seeketh, with the king Dhritarashtra and Santanu's son,
to seize us first. We, however, shall forcibly seize this tiger among
men, Hrishikesa, first, like Indra forcibly seizing Virochana's son
(Vali). Hearing that this one of Vrishni's race hath been seized, the
Pandavas will lose their heart and become incapable of exertion, like
snakes whose fangs have been broken. This mighty-armed one is, indeed,
the refuge and protection of them all. If this grantor of wishes, this
bull of all the Satwatas, be confined, the Pandavas with the Somakas will
become depressed and incapable of any exertion. Therefore, disregarding
Dhritarashtra's cries, we will seize even here this Kesava, who is quick
in action, and then fight with the foe.' After those sinful men of wicked
souls had come to this sinful resolution, highly intelligent Satyaki,
capable of reading the heart by signs, soon came to know of it. And
because of that knowledge, he soon issued out of the court, accompanied
by Hridika's son (Kritavarman). And Satyaki addressed Kritavarman,
saying, 'Array the troops soon. And accoutred in mail and with thy troops
arrayed for battle, wait thou at the entrance of the court, till I
represent this matter unto Krishna, unwearied by exertion.' Saying this,
that hero re-entered the court, like a lion entering a mountain-cave. And
he (first) informed the high-souled Kesava and then Dhritarashtra, and
then Vidura of that conspiracy. And having informed them of that
resolution, he laughingly said, 'These wicked men intended to commit an
act here, that is disapproved by the good from consideration of virtue,
profit, and desire. They will, however, never be able to actually achieve
it. These fools of sinful souls assembled together, these wretches
overwhelmed by lust, anger and yielding themselves up to wrath and
covetousness, are about to perpetrate a highly unbecoming deed. Those
wretches of little understanding and desirous of seizing the lotus-eyed,
are like idiots and children desiring to seize a blazing fire by means of
their garments.' Hearing these words of Satyaki, Vidura, endued with
great foresight, said these words unto the mighty-armed Dhritarashtra in
the midst of the Kurus, 'O king, O chastiser of foes, the hour of all thy
sons is come, for they are endeavouring to perpetrate a highly infamous
act, however incapable they may be of actually accomplishing it. Alas,
united together they desire to vanquish this younger brother of Vasava,
and seize this lotus-eyed one. Indeed, encountering this tiger among men,
this invincible and irresistible one, they will all perish like insects
in a blazing fire. If Janardana wisheth, he can send all of them, even if
they fight in a body, unto the abode of Yama, like an enraged lion
dispatching a herd of elephants. He will, however, never do any such
sinful and censurable act. This best of persons, of unfading glory, will
never deviate from virtue.' After Vidura had said these words, Kesava,
casting his eyes on Dhritarashtra, said in the midst of those
well-meaning persons, who listen to others' words, 'O king, if these
(men) desire to chastise me by using violence, permit them to chastise
me. O monarch, as regards my chastising them, for I dare chastise all of
them together that are so excited with rage, I will not, however,
perpetrate any sinful and censurable act. Coveting the possessions of the
Pandavas, thy sons will lose their own. If they desire to perpetrate such
a deed, Yudhishthira's object will then be (easily) accomplished, for,
this very day, O Bharata, seizing these with all that follow them, I can
make them over to the sons of Pritha. What is there that is difficult of
attainment by me? I will not, however, O Bharata, commit in thy presence,
O great monarch, any such censurable deed, that can proceed only from
wrath and a sinful understanding. Let it be, O king, as this Duryodhana
desireth. I give permission, O monarch, to all thy sons to do it.'

"Hearing these words (of Kesava), Dhritarashtra addressed Vidura saying,
'Quickly bring hither sinful Duryodhana, who is so covetous of
sovereignty, with his friends, counsellors, brothers, and followers. I
shall see if indeed, making one more effort I can bring him to the right
path.

'Thus addressed by Dhritarashtra, Kshattri once more caused unwilling
Duryodhana to enter the court with his brothers, and surrounded by the
kings (that followed him). King Dhritarashtra then addressed Duryodhana,
surrounded by Karna and Dussasana and all those kings, saying, 'O wretch
of accumulated sins, having for thy allies men of despicable acts,
infamous is the deed that thou, uniting with sinful friends, seekest to
do. Of little understanding, thou, infamy of thy race, one like thee
alone can seek to do an act so infamous and disapproved by the good,
however impossible it may be of being actually achieved. Uniting with
sinful allies, wishest thou to chastise this invincible and irresistible
one of eyes like lotus-leaves? Like a child wishing to have the moon,
seekest thou, O fool, to do what cannot be done by the very gods, headed
by Vasava with all their strength? Knowest thou not, that Kesava is
incapable of being withstood in battle by gods and men and Gandharvas and
Asuras and Uragas? Like the wind which none can seize of being seized
with his hands, like the moon which no hand can reach, like the Earth
which none can support on his head, Kesava is incapable by force.'

"After Dhritarashtra had said these words, Vidura (casting) his eyes on
Duryodhana, addressed that vindictive son of Dhritarashtra, saying, 'O
Duryodhana, listen now to these words of mine. At the gates of Saubha,
that foremost of monkeys, known by the name of Dwivida, covered Kesava
with a mighty shower of stones. Desirous of seizing Madhava by putting
forth all his prowess and exertion, he did not yet succeed in seizing
him. Seekest thou to apprehend that Kesava by force? When Sauri went to
Pragjyotisha, Naraka with all the Danavas succeeded not in seizing him
there. Seekest thou to seize him by force? Slaying that Naraka in battle,
he brought away (from his city) a thousand damsels and married them all,
according to the ordinance. In the city of Nirmochana, six thousand
mighty Asuras failed to seize him with their nooses. Seekest thou to
seize that Kesava by force? While only a child, he slew Putana and two
Asuras assuming the shape of birds, and O bull of Bharata's race, he held
up the mountains of Govardhana (on his little finger) for protecting the
kine (from a continuous rain). He hath also slain Aristha, and Dhenuka
and Chanura of great strength, and Aswaraja, and Kansa, the doer of evil.
He hath slain Jarasandha, and Vakra, and Sisupala of mighty energy, and
Vana in battle, and numerous other kings also have been slain by him. Of
immeasurable might, he vanquished king Varuna and also Pavaka (Agni), and
on the occasion of bringing (down from the celestial regions) the
(heavenly flower called) Parijata, he defeated the lord of Sachi himself.
While floating on the vast deep, he slew Madhu and Kaitabha, and in
another birth he slew Hayagriva (Horse-necked). He is the maker of
everything but is himself made by none. He is the Cause of all power.
Whatever Sauri wisheth, he accomplisheth without any effort. Knowest thou
not sinless Govinda, of terrible prowess and incapable of deterioration?
This one, resembling an angry snake of virulent poison, is the
never-ending source of energy. In seeking to use violence towards
Krishna, endued with mighty arms and unwearied by exertion, thou wilt,
with all thy followers, perish like an insect failing into fire.'"



SECTION CXXXI

"Vaisampayana said, 'After Vidura had said this, Kesava, that slayer of
hostile divisions, endued with great energy, addressed Dhritarashtra's
son, Duryodhana, and said, 'From delusion, O Suyodhana, thou regardest me
to be alone, and it is for this, O thou of little understanding, that
thou seekest to make me a captive after vanquishing me by violence. Here,
however, are all the Pandavas and all the Vrishnis and Andhakas. Here are
all the Adityas, the Rudras, and the Vasus, with all the great Rishis.
Saying this Kesava, that slayer of hostile heroes burst out into a loud
laughter. And as the high-souled Sauri laughed, from his body, that
resembled a blazing fire, issued myriads of gods, each of lightning
effulgence, and not bigger than the thumb. And on his forehead appeared
Brahman, and on his breast Rudra. And on his arms appeared the regents of
the world, and from his mouth issued Agni, the Adityas, the Sadhyas, the
Vasus, the Aswins, the Marutas, with Indra, and the Viswedevas. And
myriads of Yakshas, and the Gandharvas, and Rakshasas also, of the same
measure and form, issued thence. And from his two arms issued Sankarshana
and Dhananjaya. And Arjuna stood on his right, bow in hand, and Rama
stood on his left, armed with the plough. And behind him stood Bhima, and
Yudhishthira, and the two sons of Madri, and before him were all the
Andhakas and the Vrishnis with Pradyumna and other chiefs bearing mighty
weapons upraised. And on his diverse arms were seen the conch, the
discus, the mace, the bow called Saranga, the plough, the javelin, the
Nandaka, and every other weapon, all shining with effulgence, and
upraised for striking. And from his eyes and nose and ears and every part
of his body, issued fierce sparks of fire mixed with smoke. And from the
pores of his body issued sparks of fire like unto the rays of the sun.
And beholding that awful form of the high-souled Kesava, all the kings
closed their eyes with affrighted hearts, except Drona, and Bhishma, and
Vidura, endued with great intelligence, greatly blessed Sanjaya, and the
Rishis, possessed of wealth of asceticism, for the divine Janardana gave
unto them this divine sight on the occasion. And beholding in the (Kuru)
court that highly wonderful sight, celestial drums beat (in the sky) and
a floral shower fell (upon him). And the whole Earth trembled (at the
time) and the oceans were agitated. And, O bull of the Bharata's race,
all the denizens of the earth were filled with great wonder. Then that
tiger among men, that chastiser of foes, withdrew that divine and highly
wonderful, and extremely varied and auspicious form. And arm-in-arm with
Satyaki on one side and Hridika's son (Kritavarman) on the other, and
obtaining permission of the Rishis, the slayer of Madhu went out. And
during the uproar that then took place, the Rishis, Narada and others
vanquished, for repairing to their respective places. And this also was
another wonderful incident that happened. And seeing that tiger among men
leave the court, the Kauravas with all the kings followed him, like the
gods following Indra. Sauri, however, of immeasurable soul, without
bestowing a single thought on those that followed him, issued from the
court, like a blazing fire mixed with smoke. And he beheld (at the gate
his charioteer) Daruka waiting with his large white car, furnished with
rows of tinkling bells, decked with golden ornaments, and endued with
great speed, the clatter of whose wheels resounded like the rumbling of
the clouds, and which was covered all over with white tiger-skins, and
unto which were harnessed his steeds Saivya (and others). And there also
appeared, mounted on his car, that favourite hero of Vrishnis, the mighty
car-warrior Kritavarman, the son of Hridika. And that chastiser of foes,
Sauri, who had his car ready, was about to depart, king Dhritarashtra
addressed him once more and said, 'O grinder of foes, thou hast seen, O
Janardana, the power I wield over my sons! Thou hast, indeed, witnessed
all with thy own eyes. Nothing now is unknown to thee. Seeing me
endeavour to bring about peace between the Kurus, and the Pandavas, in
fact, knowing the state (in which I am), it behoveth thee not to
entertain any suspicion regarding me. O Kesava, I have no sinful feelings
towards the Pandavas. Thou knowest what words have been spoken by me to
Suyodhana. The Kauravas and all the kings of the Earth, also know, O
Madhava, that I have made every endeavour to bring about peace.'

"Vaisampayana continued, 'The mighty-armed Janardana then addressed
Dhritarashtra, Drona, grandsire Bhishma, Kshattri, Vahlika, and Kripa and
said, 'Ye have yourselves witnessed all that hath happened in the
assembly of the Kurus, viz., how wicked Duryodhana, like an uneducated
wretch, left the court from anger, and how king Dhritarashtra also
describeth himself to be powerless. With the permission of you all, I
shall now go back to Yudhishthira.' Saluting them, that bull amongst men,
Sauri then mounted his car and set out. And those heroic bulls amongst
the Bharatas, those mighty bowmen, viz., Bhishma, Drona, and Kripa, and
Kshattri, and Aswatthaman and Vikarna, and that mighty car-warrior
Yuyutsu, all began to follow him. And Kesava, on his large white car,
furnished with rows of tinkling bells, proceeded then, in the very sight
of the Kurus, to the abode of his paternal aunt (Kunti).'"



SECTION CXXXII

"Vaisampayana said, 'Entering her abode and worshipping her feet, Kesava
represented to her briefly all that had transpired in the assembly of the
Kurus. And Vasudeva said, 'Diverse words, worthy of being accepted and
fraught with reasons, were said both by myself and the Rishis, but
Duryodhana accepted them not. As regards Suyodhana and his followers,
their hour is come. With thy leave now, I shall speedily repair unto the
Pandavas. What should I say unto the Pandavas as thy instructions to
them? Tell me that, O thou endued with great wisdom. I desire to hear thy
words.'

"Kunti said, 'O Kesava, say unto king Yudhishthira of virtuous soul these
words, 'Thy virtue, O son, is decreasing greatly. Do not act vainly. O
king, like a reader of the Vedas incapable of catching their real
meaning, and, therefore, truly unlearned. Thy understanding, affected by
only the words of the Vedas, vieweth virtue alone. Cast thy eyes on the
duties of thy own order, as ordained by the Self-create. For all ruthless
deeds and for the protection of the people, from his (Brahmana's) arms
was created the Kshatriya, who is to depend upon the prowess of his own
arms. Listen, an instance is cited in this connection, that hath been
heard by me from the aged. In days of yore, Vaisravana, having been
gratified, made a gift of this Earth to the royal sage Muchukunda. The
latter without accepting the gift, said, 'I desire to enjoy that
sovereignty which is won by prowess of arms.' At this, Vaisravana was
highly delighted and filled with wonder. King Muchukunda then, fully
observing the duties of the Kshatriya order ruled this earth, having
conquered it by the prowess of his arms. Then again, a sixth part of the
virtue, practised by subjects well-protected by the king, is obtained, 'O
Bharata, by the king. The virtue again that the king himself practiseth
conferreth godhead on him, while if he perpetrateth sin, he goeth to
hell. The penal code properly applied by the ruler, maketh the four
orders adhere to their respective duties, and leadeth to an acquisition
(by the ruler himself) of virtue (profit, and salvation). When the king
properly abideth by the penal code, without making any portion of it a
dead letter, then that best of periods called the Krita Yuga setteth in.
Let not this doubt be thine, viz., whether the era is the cause of the
king, or the king the cause of the era, for (know this to be certain
that) the king is the cause of the era. It is the king that createth the
Krita, the Treta, or the Dwapara age. Indeed, it is the king that is the
cause of also the fourth Yuga (viz., the Kali). That king who causeth the
Krita age to set in, enjoyeth heaven exceedingly. That king who causeth
the Treta age to set in, doth enjoy heaven but not exceedingly. For thus
causing the Dwapara age to set in, a king enjoyeth heaven according to
his due. The king, however, who causeth the Kali age to set in, earneth
sin exceedingly. Thereupon, that king of wicked deeds resideth in hell
for countless years. Indeed, the king's sins affect the world, and the
world's sins affect him. Observe thou those kingly duties of thine that
befit thy ancestry. That is not the conduct of a royal sage in which thou
wishest to abide. Indeed, he that is stained by weakness of heart and
adhereth to compassion, and is unsteady, never obtaineth the merit born
of cherishing his subjects with love. That understanding according to
which thou art now acting was never wished (to thee) by Pandu, or myself,
or thy grandsire, while we uttered blessings on thee before; sacrifice,
gift, merit, and bravery, subjects and children, greatness of soul, and
might, and energy, these were always prayed by me for thee. Well-wishing
Brahmanas duly worshipped and gratified the gods and the Pitris for your
long life, wealth, and children, by adding Swaha and Swadha. The mother
and the father, as also the gods always desire for their children
liberality and gift and study and sacrifice and sway over subjects.
Whether all this be righteous or unrighteous, you are to practise it, in
consequence of your very birth. (Behold, O Krishna, so far from doing all
this), though born in a high race, they are yet destitute of the very
means of support, and are afflicted with misery. Hungry men, approaching
a brave and bountiful monarch, are gratified, and live by his side. What
virtue can be superior to this? A virtuous person, upon acquiring a
kingdom, should in this world make all persons his own, attaching some by
gift, some by force, and some by sweet words. A Brahmana should adopt
mendicancy; a Kshatriya should protect (subjects); a Vaisya should earn
wealth; and a Sudra should serve the other three. Mendicancy, therefore,
is forbidden to thee. Nor is agriculture suited to thee. Thou art a
Kshatriya and therefore, the protector of all in distress. Thou art to
live by the prowess of thy arms. O thou of mighty arms, recover thy
paternal share of the kingdom which thou hast lost, by conciliation, or
by working disunion among thy foes, or by gift of money or violence, or
well-directed policy. What can be a matter of greater grief than that I,
deprived of friends, should live upon food supplied by others, after
having brought thee forth, thou enhancer of the joys of friends? Fight,
according to the practices of kings. Do not sink thy ancestors (in
infamy). With thy merit worn out, do not, with thy younger brothers,
obtain a sinful end.'"



SECTION CXXXIII

"Kunti said, 'In this connection, O chastiser of foes, is cited an old
story of the conversation between Vidula and her son. It behoveth thee to
say unto Yudhishthira anything that can be gathered from this or anything
more beneficial than that.

'There was a high-born dame of great foresight, named Vidula. She was
famous, slightly wrathful, of crooked disposition, and devoted to
Kshatriya virtues. Well-educated, she was known to all the kings of the
earth. Of great learning, she had listened to the speeches and
instructions of diverse mien. And the princess Vidula, one day, rebuked
her own son, who, after his defeat by the king of the Sindhus, lay
prostrate with heart depressed by despair. And she said, 'Thou art not my
son, O enhancer of the joys of foes. Begotten thou hast not been by
myself and thy father! Whence hast thou come? Without wrath as thou art,
thou canst not be counted as a man. Thy features betray thee to be a
eunuch. Sinkest thou in despair as long as thou livest? If thou art
desirous of thy own welfare, bear thou the burthen (of thy affairs on thy
shoulders), Do not disgrace thy soul. Do not suffer it to be gratified
with a little. Set thy heart on thy welfare, and be not afraid. Abandon
thy fears. Rise, O coward. Do not lie down thus, after thy defeat,
delighting all thy foes and grieving the friends, and reft of all sense
of honour. Little streams are filled up with only a quantity of water.
The palms of a mouse are filled with only a small quantity. A coward is
soon gratified, with acquisitions that are small. Rather perish in
plucking the fangs of a snake than die miserable like a dog. Put forth
thy prowess even at the risk of thy life. Like a hawk that fearlessly
rangeth the sky, do thou also wander fearlessly or put forth thy prowess,
or silently watch thy foes for an opportunity. Why dost thou lie down
like a carcass or like one smitten by thunder? Rise, O coward, do not
slumber after having been vanquished by the foe. Do not disappear from
the sight of all so miserably. Make thyself known by thy deeds. Never
occupy the intermediate, the low, or the lowest station. Blaze up (like a
well-fed fire). Like a brand of Tinduka wood, blaze up even for a moment,
but never smoulder from desire, like a flameless fire of paddy chaff. It
is better to blaze up for a moment than smoke for ever and ever. Let no
son be born in a royal race, who is either exceedingly fierce or
exceedingly mild. Repairing to the field of battle and achieving every
great feat that is possible for man to achieve, a brave man is freed from
the debt he oweth to the duties of the Kshatriya order. Such a person
never disgraceth his own self. Whether he gaineth his object or not, he
that is possessed of sense never indulgeth in grief. On the other hand,
such a person accomplisheth what should be next done, without caring for
even his life. Therefore, O son, display thy prowess, or obtain that end
which is inevitable. Why, Indeed, dost thou live, disregarding the duties
of thy order? All thy religious rites, O eunuch, and all thy achievements
are gone. The every root of all thy enjoyments is cut off. What for then
dost thou live? If fall and sink one must, he should seize the foe by the
hips (and thus fall with the foe). Even if one's roots are cut off, he
should not yet give way to despair. Horse of high mettle put forth all
their prowess for dragging or bearing heavy weights. Remembering their
behaviour, muster, all thy strength and sense of honour. Know also in
what thy manliness consists. Exert thyself in raising that race which
hath sunk, in consequence of thee. He that hath not achieved a great feat
forming the subject of men's conversation, only increaseth the number of
population. He is neither man nor woman. He whose fame is not founded in
respect of charity, asceticism, truth, learning and acquisition of
wealth, is only his mother's excreta. On the other hand, he that
surpasseth others in learning, asceticism, wealth, prowess, and deeds, is
(truly) a man. It behoveth thee not to adopt the idle, wretched,
infamous, and miserable profession of mendicancy that is worthy only of a
coward. Friends never derive any happiness on obtaining that weak person
for a friend, at whose sight foes are delighted, who is despised by men,
who is without seats and robes, who is gratified with small acquisitions,
who is destitute, and who hath no courage, and is low. Alas, exiled from
our kingdom, driven from home, deprived of all means of enjoyment and
pleasure, and destitute, of resources, we shall have to perish from want
of the very means of life! Misbehaving in the midst of those that are
good, and the destroyer of thy race and family, by bringing thee forth, O
Sanjaya, I have brought forth Kali himself in the shape of a son. Oh, let
no woman bring forth such a son (as thou) that art without wrath, without
exertion, without energy, and that art the joy of foes. Do not smoulder.
Blaze thou up, effectively displaying thy prowess. Slay thy foes. For but
a moment, for ever so small a space of time, blaze thou up on the heads
of thy enemies. He is a man who cherisheth wrath and forgiveth not. He,
on the other hand, who is forgiving and without wrath, is neither a man
nor woman. Contentment and softness of heart and these two, viz., want of
exertion and fear, are destructive of prosperity. He that is without
exertion never winneth what is great. Therefore, O son, free thyself, by
thy own exertions, from these faults that lead to defeat and downfall.
Steel thy heart and seek to recover thy own. A man is called Purusha
because he is competent to trouble his foe (param). He, therefore, who
liveth like a woman is misnamed Purusha (man). A brave king of mighty
strength, and who moveth like a lion, may go the way of all creatures.
The subjects, however, that reside in his dominions do not yet become
unhappy. That king, who, disregarding his own happiness and pleasures,
seeketh the prosperity of his kingdom, succeedeth soon in gladdening his
counsellors and friends.'

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

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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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