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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 CLXXII

"Bhishma said, 'That subjugator of hostile cities, Sikhandin, the son of
the king of the Panchalas, is, O king, in my judgment, one of the
foremost of Yudhishthira's Rathas. Having divested himself on his former
sex, he will fight in battle and earn great fame, O Bharata, among thy
troops! He hath a large number of troops,--Panchalas and
Prabhadrakas,--to support him. With those hosts of cars he will achieve
great feats. Dhrishtadyumna also, O Bharata, the leader of all
Yudhishthira's army, that mighty car-warrior who is also a disciple of
Drona, is, O king, in my judgment, an Atiratha. Afflicting all foes in
battle, he will singly sweep the field, like Pinaka,--bearing God himself
in rage on the occasion of the universal dissolution. Even great warriors
will speak of his car-divisions, so multitudinous are they, as resembling
the very ocean or that of the gods, in battle! Kshattradharman, the son
of Dhrishtadyumna, owing to his immature years, as also in consequence of
his want of exercise in arms, is, in my judgment, O king, only half a
Ratha. That relative of the Pandavas, the mighty bowman Dhrishtaketu, the
heroic son of Sisupala, the king of the Chedis, is a Maharatha. That
brave ruler of the Chedis will, O king, with his son, achieve feats such
as are difficult for even a Maharatha. Kshattradeva, that subjugator of
hostile cities, who is devoted to Kshatriya virtues, is, O great king, in
my judgment, one of the best Rathas among the Pandavas. Those brave
warriors among the Panchalas, viz., Jayanta and Amitaujas and the great
car-warrior Satyajit are all, O king, high-souled Maharathas. They will
all, O sire, fight in battle like furious elephants. Aja and Bhoja, both
endued with great prowess, are both Maharathas. Possessed of great might,
those two heroes will fight for the Pandavas. Both of them are endued
with great lightness of hand in the use of weapons. Both of them are
conversant with all the modes of warfare, both are well-skilled and
possessed of firm prowess. The five Kshatriya brothers, O king, who are
difficult of being vanquished, and all of whom have blood red banners,
are foremost of the Rathas. Kasika, and Sukumara, and Nila, and that
other one, viz., Suryadatta, and Sankha, otherwise called Madiraswa, are
all in my judgment, the foremost of Rathas. Possessed of every
qualification that renders them fit for battle, they are acquainted with
all weapons, and all of them are endued with high souls. Vardhakshemi, O
king, is in my judgment, a Maharatha. King Chitrayudha is, in my
judgment, one of the best of Rathas. He is, besides, an asset in battle
and devotedly attached to the diadem-decked (Arjuna). Those mighty
car-warriors, those tigers among men, Chekitana, and Satyadhriti, are two
of the best Rathas of the Pandavas in my judgment. Vyaghradatta, O
monarch, and Chandrasena also, O Bharata, are without doubt two of the
best Rathas, as I think, of the Pandavas. Senavindu, O king, otherwise
called Krodhahantri by name, who, O lord, is regarded as equal of
Vasudeva and of Bhimasena, will contend with great prowess in battle
against your warriors. Indeed, that best of kings, ever boasting of his
feats in battle, should be regarded by thee, precisely as myself, Drona
and Kripa are regarded by thee! That best of men, worthy of praise, viz.,
Kasya, is endued with great lightness of hand in the use of weapons.
Indeed, that subjugator of hostile cities is known to me as equal to one
Ratha. Drupada's son, Satyajit, young in years and displaying great
prowess in battle, should be regarded as equal to eight Rathas. Indeed
being Dhrishtadyumna's equal, he is an Atiratha. Desirous of spreading
the fame of the Pandavas, he will achieve great feats. Devoted to the
Pandavas and endued with great bravery, there is another great Ratha of
the Pandavas, viz., king Pandya, that bowman of mighty energy. The mighty
bowman Dhridadhanwan is another Maharatha of the Pandavas. O subjugator
of hostile cities, that foremost of Kurus, viz., Srenimat and king
Vasudeva are both, in my judgment, Atirathas.'"



SECTION CLXXIII

"Bhishma said, 'O great king, Rochamana is another Maharatha of the
Pandavas. He will, O Bharata, contend in battle against hostile warriors,
like a second god. That subjugator of foes, the mighty bowman Kuntibhoja
of great strength, the maternal uncle of Bhimasena, is, in my judgment,
an Atiratha. This mighty and heroic bowman is well-versed and highly
skilled in fight. Acquainted with all modes of warfare, this bull among
car-warriors is regarded by me as exceedingly competent. Displaying his
prowess he will fight, like a second Indra against the Danavas. Those
celebrated soldiers that he owns are all accomplished in fight. Stationed
on the side of the Pandavas and devoted to what is agreeable and
beneficial to them, that hero will, for the sake of his sister's sons
achieve extra-ordinary feats. That prince of Rakshasas (Ghatotkacha), O
king, born of Bhima and Hidimva, and endued with ample powers of
illusion, is, in my judgment, a leader of the leaders of car-divisions.
Fond of battle, and endued with powers of illusion, he will, O sire,
fight earnestly in battle. Those heroic Rakshasas who are his counsellors
or dependents will also fight under him.

'These and many other rulers of provinces, headed by Vasudeva, have
assembled for the sake of Pandu's son. These, O king, are principally the
Rathas, Atirathas, and half Rathas of the high-souled Pandava, and these,
O king, will lead in battle the terrible army of Yudhishthira which is
protected, again, by that hero, the diadem-decked (Arjuna), who is even
like the great Indra himself. It is with them (thus) endued with powers
of illusion and fired by the desire of success that I shall contend in
battle, expectant of victory or death. I shall advance against these two
foremost of car-warriors, Vasudeva and Arjuna, bearing (respectively)
Gandiva and the discus, and resembling the sun and the moon as seen
together in the evening. I shall, on the field of battle, encounter also
those other car-warriors of Yudhishthira (whom I have, mentioned) at the
head of their respective troops.

'The Rathas and Atirathas, according to their precedence, have now been
declared by me to thee, and they also that are half Rathas, belonging to
thee or them, O chief of the Kauravas! Arjuna and Vasudeva and other
lords of earth that may be there, all of them, upon whom my eyes may
fall, I will withstand, O Bharata! But, thou of mighty arms, I will not
strike or slay Sikhandin the prince of Panchalas, even if I behold him
rushing against me in battle with weapons upraised. The world knows how
from a desire of doing what was agreeable to my father, that I gave up
the kingdom that had become mine and lived in the observance of the
Brahmacharya vow. I then installed Chitrangada in the sovereignty of the
Kauravas, making at the same time the child Vichitravirya the Yuvaraja.
Having notified my god-like vow among all the kings of the earth, I shall
never slay a woman or one that was formerly a woman. It may be known to
you, O king, that Sikhandin was formerly a woman. Having been born as a
daughter, she afterwards became metamorphosed into the male sex. I shall
not, O Bharata, fight against him. I shall certainly smite all other
kings, O bull of Bharata's race, whom I may encounter in battle. I will
not, however, O king, be able to slay the sons of Kunti!'"



SECTION CLXXIV

"Duryodhana said, 'For what reason, O chief of the Bharatas, wilt thou
not slay Sikhandin even if thou beholdest him approach thee as a foe with
arms upraised? Thou hadst, O mighty-armed one, formerly told me,--I will
slay the Panchalas with the Somakas'--O son of Ganga, tell me, O
grandsire (the reason of the present reservation),'

"Bhishma said, 'Listen, O Duryodhana, to this history, with all these
lords of earth, as to why I will not slay Sikhandin even if I behold him
in battle! My father, Santanu, O king, was celebrated over all the world.
O bull of the Bharata race, that king of virtuous soul paid his debt to
nature in time, Observing my pledge, O chief of the Bharatas, I then
installed my brother, Chitrangada, on the throne of the extensive kingdom
of the Kurus. After Chitrangada's demise, obedient to the counsels of
Satyavati, I installed, according to the ordinance, Vichitravirya as
king. Although young in age, yet being installed duly by me, O monarch,
the virtuous Vichitravirya looked up to me in everything. Desirous of
marrying him, I set my heart upon procuring daughters from a suitable
family. (At that time) I heard, O thou of mighty arms, that three
maidens, all unrivalled for beauty, daughters of the ruler of Kasi, by
name Amva, Amvika, and Amvalika would select husbands for themselves, and
that all the kings of the earth, O bull of the Bharata's race, had been
invited. Amongst those maidens Amva was the eldest, Amvika the second,
while the princess Amvalika, O monarch, was the youngest. Myself
repairing on a single car to the city of the ruler of Kasi, I beheld, O
thou of mighty arms, the three maidens adorned with ornaments and also
all the kings of the earth invited thither on the occasion. Then, O bull
of Bharata's race, challenging to battle all those kings who were ready
for the encounter, I took up those maidens on my car and repeatedly said
unto all the kings assembled there these words--Bhishma, the son of
Santanu, is carrying away by force these maidens. Ye kings, strive ye all
to the best of your power for rescuing them! By force do I take them
away, ye bulls among men, making you spectators of my act!--At these
words of mine those rulers of the earth sprang up with weapons
unsheathed. And they angrily urged the drivers of their cars, saying,
'Make ready the cars,--Make ready the cars.' And those monarchs sprang up
to the rescue, with weapons unsheathed; car-warriors on their cars
resembling masses of clouds, those fighting from elephants, on their
elephants, and others on their stout and plump steeds. Then all those
kings, O monarch, surrounded me on all sides with a multitudinous number
of cars. With a shower of arrows, I stopped their onrush on all sides and
vanquished them like the chief of celestials vanquishing hordes of
Danavas. Laughingly, with easiness I cut down the variegated standards,
decked with gold, of the advancing kings, with blazing shafts, O bull of
Bharata's race! In that combat I overthrew their steeds and elephants and
car-drivers, each with a single arrow. Beholding that lightness (of hand)
of mine, they desisted (from the fight) and broke. And having vanquished
all those rulers of the earth, I came back to Hastinapura, I then, O thou
of mighty arms, made over those maidens, intending them for my brothers
to Satyavati and represented unto her everything I had done.'"



SECTION CLXXV

"Bhishma said, 'Then, O chief of the Bharatas, approaching my mother,
that daughter of the Dasa clan, and saluting that parent of heroes, I
said these words,--Having vanquished all the kings, these daughters of
the ruler of Kasi, having beauty alone for their dowry, have been
abducted by me for the sake of Vichitravirya!--Then, O king, Satyavati
with eyes bathed in tears, smelt my head, and joyously said, 'By good
luck it is, O child, that thou hast triumphed!' When next, with
Satyavati's acquiescence, the nuptials approached, the eldest daughter of
the ruler of Kasi said these words in great bashfulness,--O Bhishma, thou
art conversant with morality, and art well-versed in all our scriptures!
Hearing my words, it behoveth thee to do towards me that which is
consistent with morality. The ruler of the Salwas was before this
mentally chosen by me as my lord. By him also, without my father's
knowledge, I was privately solicited. How wouldst thou, O Bhishma, born
especially as thou art in Kuru's race, transgress the laws of morality
and cause one that longeth for another to live in thy abode? Knowing
this, O bull of Bharata's race, and deliberating in thy mind, it behoveth
thee, O mighty-armed one, to accomplish what is proper. O monarch, it is
clear that the ruler of the Salwas waiteth (for me). It behoveth thee,
therefore, O best of the Kurus' to permit me to depart. O mighty-armed
one, be merciful to me, O foremost of righteous persons! Thou, O hero,
art devoted to truth, it is well-known all over the earth!'"



SECTION CLXXVI

"Bhishma said, 'I then placed the matter before (my mother) Kali,
otherwise called Gandhavati, as also all our counsellors, and also before
our special and ordinary priests and then permitted, O king, the eldest
of those maidens, Amva, to depart. Permitted by me, that maiden then went
to the city of the ruler of the Salwas. And she had for her escort a
number of old Brahmanas and was also accompanied by her own nurse. And
having travelled the whole distance (between Hastinapura and Salwa's
city), she approached king Salwa and said these words, 'I come, O thou of
mighty arms, expectant of thee, O high-souled one! Unto her, however, O
king, the lord of the Salwas said with a laughter, 'O thou of the fairest
complexion, I no longer desire to make a wife of thee who wast to be
wedded to another. Therefore, O blessed one, go back thither unto
Bhishma's presence. I no longer desire thee that was forcibly ravished by
Bhishma. Indeed, when Bhishma, having vanquished the kings, took thee
away, thou didst go with him cheerfully. When having humiliated and
vanquished all the kings of the earth, Bhishma took thee away, I no
longer desire thee, O thou of the fairest complexion, for a wife,--thee
that was to have been wedded to another! How can a king like myself, who
is acquainted with all branches of knowledge and who lays down laws for
the guidance of others, admit (into his abode) a woman who was to have
been wedded to another? O blessed lady, go whithersoever thou wishest,
without spending thy time in vain!' Hearing these words of his, Amva
then, O king, afflicted with the arrows of the god of love, addressed
Salwa, saying, 'Say not so, O lord of the earth, for it is not so! O
grinder of foes, cheerful I was not when taken away by Bhishma! He took
me away by force, having routed all the kings, and I was weeping all the
while. An innocent girl that I am and attached to thee, accept me, O lord
of the Salwas! The abandonment (by one) of those that are attached (to
him) is never applauded in the scriptures. Having solicited Ganga's son
who never retreats from battle, and having at last obtained his
permission, I come to thee! Indeed, the mighty-armed Bhishma, O king,
desireth me not! It hath been heard by me that his action (in this
matter) hath been for the sake of his brother. My two sisters Amvika and
Amvalika, who were abducted with me at the same time, have, O king, been
bestowed by Ganga's son on his younger brother Vichitravirya! O lord of
the Salwas, I swear, O tiger among men, by touching my own head that I
have never thought of any other husband than thee! I do not, O great
king, come to thee as one who was to have been wedded to another! I tell
thee the truth, O Salwa, truly swearing by my soul! Take me, O thou of
large eyes, me--a maiden come to thee of her own accord--one unbetrothed
to another, one desirous of thy grace!' Although she spoke in this
strain, Salwa, however, O chief of the Bharatas, rejected that daughter
of the ruler of Kasi, like a snake casting off his slough. Indeed,
although that king was earnestly solicited with diverse expressions such
as these, the lord of the Salwas still did not, O bull of the Bharata
race, manifest any inclination for accepting the girl. Then the eldest
daughter of the ruler of Kasi, filled with anger, and her eyes bathed in
tears, said these words with a voice choked with tears and grief, 'Cast
off, O king, by thee, whithersoever I may go, the righteous will be my
protectors, for truth is indestructible!'

"It thus, O thou of Kuru's race, that the lord of the Salwas rejected
that maiden who addressed him in language such as this and who was
sobbing in grief so tenderly. Go, go,--were the words that Salwa said
unto her repeatedly. I am in terror of Bhishma, O thou of fair hips, thou
art Bhishma's capture! Thus addressed by Salwa destitute of foresight,
that maiden issued out of his city sorrowfully and wailing like a
she-osprey.'"



SECTION CLXXVII

"Bhishma said, 'Issuing out of the city, Amva reflected sorrowfully in
this strain. 'There is not in the whole world a young woman in such a
miserable plight as I! Alas, destitute of friends, I am rejected by Salwa
also! I cannot go back to the city named after an elephant, for I was
permitted by Bhishma to leave that city, expectant of Salwa! Whom then
shall I blame? Myself? Or, the invincible Bhishma? Or, that foolish
father of mine who made arrangements for my self-choice? Perhaps, it is
my own fault! Why did I not leap down before from Bhishma's car, when
that fierce battle took place, for coming to Salwa? That I am so
afflicted now, as if deprived of my senses, is the fruit of that omission
of mine! Cursed be Bhishma! Cursed be my own wretched father of foolish
understanding, who had arranged prowess to be my dower, sending me out as
if I were a woman (disposed) for a consideration! Cursed be myself!
Cursed be king Salwa himself and cursed be my creator too! Cursed be they
through whose fault such great misery hath been mine! Human beings always
suffer what is destined for them. The cause, however, of my present
affliction is Bhishma, the son of Santanu; I, therefore, see that at
present my vengeance should fall upon him, either through ascetic
austerities or by battle, for he is the cause of my woe! But what king is
there that would venture to vanquish Bhishma in battle? Having settled
this, she issued out of the city for repairing to an asylum of the
high-souled ascetics of virtuous deeds. The night she stayed there,
surrounded by those ascetics. And that lady of sweet smiles told those
ascetics, O Bharata, all that had happened to herself with the minutest
details, O mighty-armed one, about her abduction, and her rejection by
Salwa.'

"There lived in that asylum an eminent Brahmana of rigid vows, and his
name was Saikhavatya. Endued with ascetic merit of a high order, he was a
preceptor of the scriptures and the Aranyakas. And the sage Saikhavatya,
of great ascetic merit, addressed that afflicted maiden, that chaste girl
sighing heavily in grief, and said, 'If it hath been so, O blessed lady,
what can high-souled ascetics residing in their (woody) retreats and
engaged in penances do?' That maiden, however, O king, answered him,
saying, 'Let mercy be shown to me; I desire a life in the woods, having
renounced the world. I will practise the severest of ascetic austerities.
All that I now suffer is certainly the fruit of those sins that I had
committed from ignorance in my former life. I do not venture to go back
to my relatives, ye ascetics, rejected and cheerless that I am knowing
that I have been humiliated by Salwa! Ye that have washed away your sins,
godlike as ye are, I desire that ye should instruct me in ascetic
penance! Oh, let mercy be shown to me!' Thus addressed, that sage then
comforted the maiden by examples and reasons borrowed from the
scriptures. And having consoled her thus, he promised, with the other
Brahmanas, to do what she desired.'"



SECTION CLXXVIII

"Bhishma said, 'Those virtuous ascetics then set themselves about their
usual avocations, thinking all the while as to what they should do for
that maiden. And some amongst them said, 'Let her be taken to her
father's abode.' And some amongst them set their hearts upon reproaching
ourselves. And some thought that repairing to the ruler of the Salwas, he
should be solicited to accept the maiden. And some said, 'No, that should
not be done, for she hath been rejected by him.' And after some time had
passed thus, those ascetics of rigid vows once more said unto her, 'What,
O blessed lady, can ascetics with senses under control do? Do not devote
thyself to a life in the woods, renouncing the world! O blessed lady,
listen to these words that are beneficial to thee! Depart hence, blessed
be thou, to thy father's mansion! The king, thy father, will do what
should next be done. O auspicious one, surrounded by every comfort, thou
mayest live there in happiness. Thou art a woman! At present, therefore,
O blessed one, thou hast no other protector save thy father. O thou of
the fairest complexion, as regards a woman, she hath her father for her
protector or her husband. Her husband is her protector when she is in
comfortable circumstances, but when plunged in misery, she hath her
father for her protector. A life in the woods is exceedingly painful,
especially to one that is delicate. Thou art a princess by birth; over
this, thou art, again, very delicate, O beautiful dame! O blessed lady,
there are numerous discomforts and difficulties attaching to a life in a
(woody) retreat, none of which, O thou of the fairest complexion, shalt
thou have to bear in thy father's abode!' Other ascetics, beholding that
helpless girl said to her, 'Seeing thee alone in deep and solitary woods,
kings may court thee! Therefore, set not thy heart upon such a course!'

"Hearing these words, Amva said, 'I am incapable of going back to my
father's abode in the city of Kasi, for without doubt I shalt then be
disregarded by all my relatives. Ye ascetics, I lived there, in my
father's abode, during my childhood. I cannot, however, now go to thither
where my father is. Protected by the ascetics, I desire to practise
ascetic austerities, so that in even future life of mine such sore
afflictions may not be mine! Ye best of ascetics, I desire, therefore, to
practise ascetic austerities!'

"Bhishma continued, 'When those Brahmanas were thinking thus about her,
there came into that forest that best of ascetics, the royal sage
Hotravahana. Then those ascetics reverenced the king with worship,
enquiries of welcome and courtesy, a seat, and water. And after he was
seated and had rested for a while, those denizens of the forest once more
began to address that maiden in the hearing of that royal sage. Hearing
the story of Amva and the king of Kasi, that royal sage of great energy
became very anxious at heart. Hearing her speak in that strain, and
beholding her (distressed), that royal sage of rigid austerities, viz.,
the high-souled Hotravahana, was filled with pity. Then, O lord, that
maternal grandsire of her rose up with trembling frame and causing that
maiden to sit on his lap, began to comfort her. He then acquired of her
in details about that distress of hers from its beginning. And she,
thereupon, represented to him minutely all that had happened. Hearing all
she said, the royal sage was filled with pity and grief. And that great
sage settled in mind what she would do. Trembling from agitation he
addressed the afflicted maiden sunk in woe, saying, 'Do not go back to
thy father's abode, O blessed lady! I am the father of thy mother. I will
dispel thy grief. Rely on me, O daughter! Great, indeed, must thy
affliction he when thou art so emaciated! At my advice, go unto the
ascetic Rama, the son of Jamadagni. Rama will dispel this great
affliction and grief of thine. He will slay Bhishma in battle if the
latter obeyeth not his behest. Go, therefore, unto that foremost one of
Bhrigu's race who resembleth the Yuga-fire itself in energy! That great
ascetic will place thee once more on the right track!' Hearing this, that
maiden, shedding tears all the while, saluted her maternal grandsire,
Hotravahana, with a bend of her head and addressed him, saying, 'Go I
will at thy command! But shall I succeed in obtaining a sight of that
reverend sire celebrated over the world? How will he dispel this poignant
grief of mine? And how shall I go to that descendant of Bhrigu? I desire
to know all this.'

"Hotravahana said, 'O blessed maiden, thou wilt behold Jamadagni's son,
Rama, who is devoted to truth and endued with great might and engaged in
austere penances in the great forest. Rama always dwelleth in that
foremost of the mountains called Mahendra. Many Rishis, learned in the
Vedas, and many Gandharvas and Apsaras also dwell there. Go, blessed be
thou, and tell him these words of mine, having saluted with thy bent head
that sage of rigid vows and great ascetic merit. Tell him also, O blessed
girl, all that thou seekest. If thou namest me, Rama will do everything
for thee, for Rama, the heroic son of Jamadagni, that foremost of all
bearers of arms, is a friend of mine highly pleased with me, and always
wisheth me well!' And while king Hotravahana, was saying all this unto
that maiden, thither appeared Akritavrana, a dear companion of Rama. And
on his advent those Munis by hundreds, and the Srinjaya king Hotravahana,
old in years, all stood up. And those denizens of the forest, uniting
with one another, did him all the rites of hospitality. And they all took
their seats surrounding him. And filled, O monarch, with gratification
and joy, they then started various delightful, laudable, and charming
subjects of discourse. And after their discourse was over, that royal
sage, the high-souled Hotravahana enquired of Akritavrana about Rama that
foremost of great sages, saying, 'O thou of mighty arms, where, O
Akritavrana, may that foremost of persons acquainted with the Vedas,
viz., Jamadagni's son of great prowess be seen?' Akritavrana answered him
saying, 'O lord, Rama always speaketh of thee, O king, saying,--That
royal sage of the Srinjayas is my dear friend,--I believe, Rama will be
here tomorrow morning. Thou wilt see him even here when he cometh to
behold thee. As regards this maiden, for what, O royal sage, hath she
come to the wood? Whose is she, and what is she to thee? I desire to know
all this.' Hotravahana. said, 'The favourite daughter of the ruler of
Kasi, she is, O lord, my daughter's child! The eldest daughter of the
king of Kasi, she is known by the name of Amva. Along with her two
younger sisters, O sinless one, she was in the midst of her Swayamvara
ceremonies. The names of her two younger sisters are Amvika and Amvalika,
O thou endued with wealth of asceticism! All the Kshatriya kings of the
earth were assembled together at the city of Kasi. And, O regenerate
Rishi, great festivities were going on there on account of (the
self-choice of) these maidens. In the midst of these, Santanu's son,
Bhishma, of mighty valour, disregarding all the kings, abducted the
girls. Vanquishing all the monarchs, the pure-souled prince Bhishma of
Bharata's race then reached Hastinapura, and representing everything unto
Satyavati, ordered his brother Vichitravirya's marriage to take place
with the girls he had brought. Beholding the arrangements for those
nuptials complete, this maiden, O bull among Brahmanas, then addressed
Ganga's son in the presence of his ministers and said,--I have, O hero,
within my heart chosen the lord of the Salwas to be my husband.
Conversant as thou art with morality, it behoveth thee not to bestow me
on thy brother, whose heart is given away to another!--Hearing these
words of hers, Bhishma took counsel with his ministers. Deliberating on
the matter, he, at last, with Satyavati's consent, dismissed this maiden,
Permitted thus by Bhishma, this girl gladly repaired to Salwa, the lord
of Saubha, and approaching him said,--Dismissed I have been by Bhishma.
See that I do not fall off from righteousness! In my heart, I have chosen
thee for my lord, O bull among kings. Salwa, however, rejected her,
suspecting the purity of her conduct. Even she hath come to these woods,
sacred for asceticism, being ardently inclined to devote herself to
ascetic penances! She was recognised by me from the account that she gave
of her parentage. As regards her sorrow, Bhishma is considered by her to
be its root!' After Hotravahana had ceased, Amva herself said, 'O holy
one, it is even so as this lord of earth, this author of my mother's
body, Hotravahana of the Srinjaya race hath said. I cannot venture to go
back to my own city, O thou that art endued with wealth of asceticism,
for shame and fear of disgrace, O great Muni! At present, O holy one,
even this is what hath been my determination, viz., that that would be my
highest duty which the holy Rama, O best of Brahmanas, might point out to
me!'"

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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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