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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




"Krishna said, 'Indeed, the destruction of the earth is at hand when my
words, O Karna, do not become acceptable to thy heart. O sire, when the
destruction of all creatures approacheth, wrong assuming the semblance of
right leaveth not the heart.'

"Karna said, 'If, O Krishna, we come out of this great battle that will
be so destructive of heroic Kshatriyas, with life, then, O thou of mighty
arms may we meet here again. Otherwise, O Krishna, we shall certainly
meet in heaven. O sinless one, it seemeth to me now that there only it is
possible for us to meet.'

"Sanjaya said, 'Having spoken these words, Karna closely pressed Madhava
to his bosom. Dismissed by Kesava, he then descended from the car. And
riding on his own car decked with gold, Radha's son greatly dejected,
came back with us!'"



SECTION CXLIV

"Vaisampayana said, 'Upon the failure of Krishna's solicitations (for
peace), and after he had started for the Pandavas from the Kurus, Kshatri
approached Pritha and said these words slowly in grief, 'O mother of
living children, thou knowest that my inclination is always for peace,
and although I cry myself hoarse, yet Suyodhana doth not accept my words.
King Yudhishthira, having the Chedis, the Panchalas, and the Kekayas,
Bhima and Arjuna, Krishna, Yuyudhana, and the twins for his allies,
stayeth yet at Upaplavya, and from affection for kinsmen, looketh up to
righteousness only, like a weak man, though he is possessed of great
strength. King Dhritarashtra here, though old in years, doth not effect
peace, and intoxicated with pride of children, treadeth a sinful path. In
consequence of the wickedness of Jayadratha and Karna and Dussasana and
Suvala's son, intestine dissensions will break out. They that behave
unrighteously towards him that is righteous, verily that sin of theirs
soon produceth its consequences. Who is there that will not be filled
with sorrow at the sight of the Kurus persecuting righteousness in this
way? When Kesava returneth without being able to bring about peace, the
Pandavas will certainly address themselves for battle. Thereupon, the sin
of the Kurus will lead to a destruction of heroes. Reflecting on all
this, I do not get sleep by day or by night.'

"Hearing these words uttered by Vidura, who always wished her sons the
accomplishment of their objects, Kunti began to sigh heavily, afflicted
with grief, and began to think within herself, 'Fie to wealth, for the
sake of which this great slaughter of kinsmen is about to take place.
Indeed, in this war, they that are friends will sustain defeat. What can
be a greater grief than this that the Pandavas, the Chedis, the
Panchalas, and the Yadavas, assembled together, will fight with the
Bharatas? Verily, I behold demerit in war. (On the other hand) if we do
not fight, poverty and humiliation would be ours. As regards the person
that is poor, even death is beneficial (to him). (On the other band) the
extermination of one's kinsmen is not victory. As I reflect on this, my
heart swelleth with sorrow. The grandsire (Bhishma), the son of Santanu,
the preceptor (Drona), who is the foremost of warriors, and Karna, having
embraced Duryodhana's side, enhance my fears. The preceptor Drona, it
seemeth to me, will never fight willingly against his pupils. As regards
the Grandsire, why will he not show some affection for the Pandavas?
There is only this sinful Karna then, of deluded understanding and ever
following the deluded lead of the wicked Duryodhana, that hateth the
Pandavas. Obstinately pursuing that which injureth the Pandavas, this
Karna is, again, very powerful. It is this which burneth me at present.
Proceeding to gratify him. I will today disclose the truth and seek to
draw his heart towards the Pandavas. Pleased with me, while I was living
in the inner apartments of the palace of my father, Kuntibhoja, the holy
Durvasa gave me a boon in the form of an invocation consisting of
mantras. Long reflecting with a trembling heart on the strength or
weakness of those mantras and the power also of the Brahmana's words, and
in consequence also of my disposition as a woman, and my nature as a girl
of unripe years, deliberating repeatedly and while guarded by a
confidential nurse and surrounded by my waiting-maids, and thinking also
of how not to incur any reproach, how to maintain the honour of my
father, and how I myself might have an accession of good fortune without
being guilty of any transgression, I, at last, remembered that Brahmana
and bowed to him, and having obtained that mantras from excess of
curiosity and from folly, I summoned, during my maidenhood, the god
Surya. He, therefore, who was held in my womb during my maidenhood,--why
should he not obey my words that are certainly acceptable and beneficial
to his brothers? And reflecting in this strain, Kunti formed an excellent
resolution. And having formed that resolution, she went to the sacred
stream called after Bhagiratha. And having reached the banks of Ganga,
Pritha heard the chanting of the Vedic hymns by her son, endued with
great kindness and firmly devoted to truth. And as Karna stood with face
directed to the east and arms upraised, then helpless Kunti, for the sake
of her interest stayed behind him, waiting the completion of prayers. And
the lady of Vrishni's race, that wife of Kuru's house, afflicted by the
heat of the sun began to look like a faded garland of lotuses. And, at
last, she stood in the shade afforded by the upper garments of Karna. And
Karna, of regulated vows, said his prayers until his back became heated
by the rays of the sun. Then turning behind, he behold Kunti and was
filled with surprise. And saluting him in proper form and with joined
palms that foremost of virtuous persons, endued with great energy and
pride, viz., Vrisha, the son of Vikartana, bowed to her and said (the
following words)."'



SECTION CXLV

"Karna said, 'I am Karna, son of Radha and Adhiratha. For what, O lady,
hast thou come here? Tell me what I am to do for thee?'

"Kunti said, 'Thou art Kunti's son, and not Radha's. Nor is Adhiratha thy
father. Thou, O Karna, art not born in the Suta order. Believe what I
say. Thou wert brought forth by me while a maiden. I held thee first in
my womb. O son, thou wert born in the palace of Kuntiraja. O Karna, that
divine Surya who blazeth forth in light and maketh everything visible, O
foremost of all wielders of weapons, begat thee upon me. O irresistible
one, thou, O son, wert brought forth by me in my father's abode, decked
with (natural) ear-rings and accoutred in a (natural) coat of mail, and
blazing forth in beauty. That thou, without knowing thy brothers,
shouldst, therefore, from ignorance, wait upon Dhritarashtra's son, is
not proper. It is improper in thee especially, O son. The gratification
of one's father and one's mother, who is the sole displayer of affection
(for her child), hath, O son, in the matter of ascertaining the duties of
men, been declared to be the highest of all duties. Acquired formerly by
Arjuna, the prosperity of Yudhishthira hath, from avarice, been wrested
by wicked persons. Snatching it back from Dhritarashtra's sons, do thou
enjoy that prosperity. Let the Kurus behold today the union of Karna and
Arjuna. Beholding thee and thy brother united together in bonds of
brotherly love, let those wicked persons bow down unto ye. Let Karna and
Arjuna be named in the same breath as Rama and Janardana. If you two are
united together, what cannot be accomplished in the world? O Karna,
surrounded by thy brothers, thou wilt, without doubt, blaze forth like
Brahma Himself, surrounded by the gods on the platform of a great
sacrifice. Endued with every virtue, thou art the first of all my
relations. Let not the epithet Suta's son attach to thee. Thou art a
Partha, endued with great energy.'"



SECTION CXLVI

"Vaisampayana said (After Kunti had said this), Karna heard an
affectionate voice issued out of the solar circle. Coming from a great
distance, that voice was uttered by Surya himself with paternal
affection. (And it said)--The words said by Pritha are true. O Karna, act
according to the words of thy mother. O tiger among men, great good will
result to thee if thou fully followest those words.'

"Vaisampayana continued, 'Though, thus addressed by his mother, and by
also his father Surya himself, Karna's heart did not yet waver, for he
was firmly devoted to truth. And he said, 'O Kshatriya lady, I cannot
admit what thou hast said, viz., that obedience to thy commands
constituteth (in my case) the highest of my duties. O mother, I was
abandoned by thee as soon as I was born. This great injury, involving
risk to life itself, that thou didst me, hath been destructive of my
achievements and fame. If, indeed, I am a Kshatriya, I have, for thee,
been deprived of all the rites of a Kshatriya. What enemy would have done
me a greater injury? Without showing me mercy, when thou shouldst have
shown it, and having kept me divested of all the rites (that are
obligatory in consequence of the order of my birth), thou wouldst
however, lay thy command on me today! Thou hadst never before sought my
good as a mother should. Thou addressest me today, however, desiring to
do good to thyself. Who is there that would not be afraid of Dhananjaya
having Krishna with him (for the driver of his car)? If, therefore, I go
today unto the Parthas, who is there that would not regard me as doing so
from fright? Hitherto, nobody knew me to be their brother. If, giving out
on the eve of battle that I am their brother, I go to the Pandavas, what
would all the Kshatriyas say? Furnished with every object of desire, and
worshipped by them with a view to make me happy, how can I render that
friendship of Dhritarashtra's sons utterly futile? Having provoked
hostilities with others, they always wait on me respectfully, and always
bow down to me, as the Vasus bow down to Vasava. They think that aided by
my might, they are capable of encountering the foe. How can I then
frustrate that cherished hope of theirs? With me as their boat, they
desire to cross the impassable ocean of battle. How can I then abandon
them that are desirous of crossing that ocean which hath no other ferry?
This is the time when all those have been supported by Dhritarashtra's
sons should exert themselves for their masters. I shall certainly act for
them, reckless of even my life. Those sinful men of unsteady heart, who,
well-fed and well-furnished (with every necessary) by their masters, undo
the benefit received by them when the time cometh for paying back, are
thieves of their master's cakes, have neither this nor the other world
for them. I will not speak deceitfully unto thee. For the sake of
Dhritarashtra's son, I shall fight against thy sons to the best of my
strength and might. I must not, however, abandon kindness and the conduct
that becometh the good. Thy words, therefore, however beneficial cannot
be obeyed by me now. This thy solicitation to me will not yet be
fruitless. Except Arjuna, thy other sons, Yudhishthira, Bhima, and the
twins, though capable of being withstood by me in tight and capable also
of being slain, shall not yet be slain by me. It is with Arjuna alone,
among all the combatants of Yudhishthira, that I will fight. Slaying
Arjuna in battle, I shall achieve great merit, or slain by Savyasachin, I
shall be covered with glory. O famous lady, the number of thy sons will
never be less than five. Five it will always be,--either with me, or with
Arjuna, and myself slain.'

"Hearing these words of Karna, Kunti who was trembling with grief,
embraced her son who was unmoved in consequence of his fortitude, and
said, 'Indeed, O Karna, even if what thou sayest seemeth to be possible,
the Kauravas will certainly be exterminated. Destiny is all. Thou hast,
however, O grinder of foes, granted to four of thy brothers the pledge of
safety. Let that pledge be borne in thy remembrance at the time of
shooting of weapons in battle.' And having told all this, Pritha also
addressed Karna, saying, 'Blessed be thou, and let health be thine.' And
Karna replied unto her, saying, 'Be it so!' And they then left the spot,
wending in different directions.'"



SECTION CXLVII

"Vaisampayana said, 'Coming back to Upaplavya from Hastinapura, that
chastiser of foes, Kesava, represented unto the Pandavas all that had
happened, and conferring with them for a long space of time, and holding
repeated consultations, Sauri went to his own quarters for rest. And
dismissing all the kings, with Virata and others at their heads, the five
brothers--the Pandavas--when the sun had set, said their evening prayers.
And with hearts ever fixed on Krishna they began to think of him. And, at
last, bringing Krishna of Dasarha's race into their midst, they began to
deliberate again about what they should do. And Yudhishthira said, 'O
thou of eyes like lotus-petals, it behoveth thee to tell us all that thou
saidst unto Dhritarashtra's son in the assembly (of the Kurus), having
gone to Nagapura.' Vasudeva said, 'Having gone to Nagapura, I addressed
Dhritarashtra's son in the assembly such words as were true, reasonable,
and beneficial. That wicked minded fellow did not, however, accept them.'

"Yudhishthira said, 'When Duryodhana desired to tread along the wrong
path, what did the aged Kuru grandsire say, O Hrishikesa, unto that
vindictive prince? What also did the highly-blessed preceptor--the son of
Bharadwaja, say? And what did his parents Dhritarashtra and Gandhari say?
What did our junior father Kshattri, who is the foremost of all persons
conversant with virtue, and who is always afflicted with sorrow on
account of ourselves whom he regards as his sons, say unto
Dhritarashtra's son? What also did all the kings who sat in that assembly
say? O Janardana, say it all unto us, exactly as it happened. Thou hast
already told us all the disagreeable words that the Kuru chiefs (Bhishma
and Dhritarashtra) and others in that assembly of the Kurus said unto the
wicked Duryodhana who is overwhelmed with lust and covetousness, and who
regardeth himself wise. Those words, however, O Kesava, have flitted away
from my memory. O Govinda, I desire to hear, O lord, all those words
again. Act thou in such a way that the opportunity may not pass away.
Thou, O Krishna, art our refuge, thou art our lord, thou art our guide!'

"Vasudeva said, 'Hear, O king, the words that were addressed to king
Suyodhana in the midst of the assembly of the Kurus, and, O king of
kings, bear them in thy mind. After my words were ended, Dhritarashtra's
son laughed aloud. Highly incensed at this, Bhishma then said, 'Hear, O
Duryodhana, what I say for (the preservation of) our race, and having
heard it, O tiger among kings, do what is beneficial to thy own house. O
sire, O king, my father Santanu, was widely known in the world. I was, at
first, his only son. A desire sprung up in his heart as to how he might
obtain a second son, for the wise say that an only son is no son,--Let
not my race be extinct may my fame be spread. Even this was his desire.
Knowing this to have been his desire, I procured Kali to become my
mother, having myself made a promise highly difficult to observe, for the
sake of my father as also for the sake of our race. How, in consequence
of that promise I could not be king and have drawn up my vital seed, are,
of course, well-known to thee. (I do not grieve for that). Observing that
vow of mine, behold, I am living in happiness and joy. In her, O king,
was born my younger brother, that mighty-armed and handsome supporter of
Kuru's race, viz., Vichitravirya of virtuous soul. After my father's
ascension to heaven, I installed Vichitravirya as a ruler of the kingdom,
that was mine, while I placed myself under him as a servant of his. O
king of kings, I then brought him suitable wives, having vanquished many
assembled monarchs. Thou hast heard of it often. Sometime after, I was
engaged in a single combat with the (great) Rama. From fear of Rama, my
brother fled, the more so as his subject deserted him. During this
period, he became very much attached to his wives and accordingly had an
attack of phthisis. Upon his death, there was anarchy in the kingdom and
the chief of the gods poured not a drop of rain (on the realm).' The
subjects then, afflicted by fear of hunger, hastened to me and said, 'Thy
subjects are on the point of being exterminated. Be thou our king for the
sake of our good. Dispel this drought. Blessed be thou, O perpetuator of
Santanu's race. Thy subjects are being greatly afflicted by severe and
frightful maladies. Very few of them are still alive. It behoveth thee, O
son of Ganga, to save them. Dispel these tortures. O hero, cherish thy
subjects righteously. When thou art alive, let not the kingdom go to
destruction.' Hearing these words of theirs uttered in a weeping voice,
my heart was undisturbed. Remembering the behaviour of good, I desired to
maintain my vow. Then, O king, the citizens, my auspicious mother Kali
herself, our servants, the priests and the preceptors (of our house), and
many Brahmanas of great learning, all afflicted with great woe, solicited
me to occupy the throne.' And they said, 'When thou art alive, shall the
kingdom, ruled by Pratipa (of old), go to ruin? O thou of magnanimous
heart, be thou the king for our good.' Thus addressed by them, I joined
my hands together and, myself filled with grief and greatly afflicted, I
represented to them the vow I had made from filial respect. I repeatedly
informed them that for the sake of our race, I had vowed to live with
vital seed drawn up and foreswearing the throne. It was especially for my
mother, again, that I did so. I, therefore, begged them not to put me to
the yoke. I again joined my hands and conciliated my mother, saying, 'O
mother, begot by Santanu and being a member of Kuru's race, I cannot
falsify my promise.' I repeatedly told her this. And, O king, I said
further, It is for thee especially, O mother, that I took this vow; I am
verily thy servant and slave, O mother, thou that art distinguished for
parental affection.' Having begged my mother and the people thus, I then
solicited the great sage Vyasa for begetting children upon the wives of
my brother. Indeed, O king, both myself and my mother gratified that
Rishi. At last, O king, the Rishi granted our prayers in the matter of
the children. And he begot three sons in all, O best of Bharata's race.
Thy father was born blind, and in consequence of this congenital defect
of a sense, he could not become king. The high-souled and celebrated
Pandu became king. And when Pandu became king, his sons must obtain their
paternal inheritance. O sire, do not quarrel, give them half the kingdom.
When I am alive, what other man is competent to reign? Do not disregard
my words. I only wish that there should be peace amongst you. O sire, O
king, I make no distinction between thee and then (but love all of you
equally). What I have said unto thee represents also the opinion of thy
father, of Gandhari, and also of Vidura. The words of those that are old
should always be listened to. Do not disregard these words of mine. Do
not destroy all thou hast and the earth also.'"



SECTION CXLVIII

"Vasudeva said, 'After Bhishma had said these words, Drona, always
competent to speak, then addressed Duryodhana in the midst of the
(assembled) monarchs and said these words that are beneficial to thee.
And he said, 'O sire, as Pratipa's son, Santanu, was devoted to the
welfare of his race, and as Devavrata, otherwise called Bhishma was
devoted to the welfare of his race, so was the royal Pandu, that king of
the Kurus, who was firmly devoted to truth, who had his passions under
control, who was virtuous, of excellent vows, and attentive to all
duties. (Though king by right) that perpetuator of Kuru's race yet made
over the sovereignty to his elder brother, Dhritarashtra, endued with
great wisdom, and to his younger brother Kshattri (Vidura). And placing
this Dhritarashtra of unfading glory on the throne, that royal son of
Kuru's race went to the woods with his two wives. And that tiger among
men, Vidura, with great humility, placing himself in subjection to
Dhritarashtra, began to wait on him like a slave, fanning him with the
branch of a tender palm. And all the subjects then, O sire, duly tendered
their submission to king Dhritarashtra just as they had done to king
Pandu himself. And having made over the kingdom to Dhritarashtra and
Vidura, that conqueror of hostile cities, Pandu, wandered over the whole
earth. Always devoted to truth, Vidura then took charge of the finances,
gifts, superintendence of the servants (of the state), and the feeding of
all, while that conqueror of hostile cities, Bhishma, of mighty energy,
supervised the making of war and peace and the necessity of making or
withholding gifts to kings. When king Dhritarashtra of great strength was
on the throne, the high-souled Vidura was near him. Born in
Dhritarashtra's race how dost thou venture to bring about a disunion in
the family? Uniting with thy brothers (the Pandavas) enjoy all objects of
enjoyment. O king, I do not say this to you from cowardice, nor for the
sake of wealth. I am enjoying the wealth that Bhishma gave me, and not
thou, O best of kings. I do not desire, O king, to have from thee my
means of sustenance. Where Bhishma is, there Drona must be. Do what
Bhishma hath told thee. O grinder of foes, give unto the sons of Pandu
half the kingdom. O sire, I acted as their preceptor as much as thine.
Indeed, even as Aswatthaman is to me, so is Arjuna of white steeds. What
use is there of much declamation? Victory is there where righteousness
is.'

"Vasudeva continued, 'After Drona, of immeasurable energy, had said this,
the virtuous Vidura then, O king, who is devoted to truth, said these
words, turning towards his uncle (Bhishma) and looking at his face. And
Vidura said, 'O Devavrata, attend to the words I speak. This race of
Kuru, when it became extinct, was revived by thee. It is for this that
thou art indifferent to my lamentations now. In this our race, its stain
is this Duryodhana, whose inclinations are followed by thee, although he
is enslaved by avarice, and is wicked and ungrateful and deprived of his
senses by lust. The Kurus will certainly bear consequence of the acts of
that Duryodhana who transgresseth the command of his father, observant of
virtue and profit. O great king, act thou so that the Kurus may not
perish. Like a painter producing a picture, it was thou, O king, who
hadst caused me and Dhritarashtra to spring into life. The Creator,
having created creatures, destroys them again. Do not act like him.
Seeing before thy very eyes this extinction of thy race, be not
indifferent to it. If, however, thy understanding is gone in consequence
of the universal slaughter that is at hand, go then to the woods, taking
me and Dhritarashtra with thee. Otherwise, binding this very day wicked
Duryodhana that hath deceit for his wisdom, rule this kingdom with the
sons of Pandu guarding it around. Relent, O tiger among kings. A great
slaughter of the Pandavas, the Kurus, and of other kings of immeasurable
energy is before us.'

'Having said this, Vidura ceased, his heart overflowing with sorrow. And
reflecting on the matter, he began to draw repeated sighs. Then the
daughter of king Suvala, alarmed at the prospect of the destruction of a
whole race, said, from wrath, these words fraught with virtue and profit,
to cruel Duryodhana of wicked heart, in the presence of the assembled
monarchs, 'Let all the kings present in this royal assembly and let the
regenerate Rishis that form the other members of this conclave, listen
(to me) as I proclaim the guilt of thy sinful self backed by all thy
counsellors. The kingdom of the Kurus is enjoyable in due order of
succession. Even this hath always been the custom of our race. Of sinful
soul and exceedingly wicked in acts, thou seekest the destruction of the
Kuru kingdom by thy unrighteousness. Wise Dhritarashtra is in possession
of the kingdom, having Vidura of great foresight under him (as his
adviser). Passing over these two, why, O Duryodhana, dost thou, from
delusion, covet the sovereignty now? Even the high-souled king and
Kshattri, when Bhishma is alive, should both be subordinate to him.
Indeed, this foremost of men, this offspring of Ganga, the high-souled
Bhishma, in consequence of his righteousness, doth not desire the
sovereignty. It is for this reason that this invincible kingdom became
Pandu's. His sons, therefore, are masters today and no other. The
extensive kingdom, then by paternal right, belongeth to the Pandavas, and
their sons and grandsons in due order. Observing the customs of our race
and the rule with respect to our kingdom, we all fully accomplish that
which this high-souled and wise chief of the Kurus, Devavrata, firmly
adhering to truth, sayeth, 'Let this king (Dhritarashtra) and Vidura
also, at the command of Bhishma of great vows, proclaim the same thing.
Even that is an act that should be done by those that are well-wishers
(of this race). Keeping virtue in front, let Yudhishthira, the son of
Dharma, guided by king Dhritarashtra and urged by Santanu's son, rule for
many long years this kingdom of the Kurus lawfully obtainable by him.'"

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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