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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




"After this, listen to the names of the provinces as I mention them. They
are the Kuru-Panchalas, the Salwas, the Madreyas, the Jangalas, the
Surasena, the Kalingas, the Vodhas, the Malas, the Matsyas, the
Sauvalyas, the Kuntalas, the Kasi-kosalas, the Chedis, the Karushas, the
Bhojas, the Sindhus, the Pulindakas, the Uttamas, the Dasarnas, the
Mekalas, the Utkalas; the Panchalas, the Kausijas, the Nikarprishthas,
Dhurandharas; the Sodhas, the Madrabhujingas, the Kasis, and the
further-Kasis; the Jatharas, the Kukuras, O Bharata; the Kuntis, the
Avantis, and the further-Kuntis; the Gomantas, the Mandakas, the Shandas,
the Vidarbhas, the Rupavahikas; the Aswakas, the Pansurashtras, the
Goparashtras, and the Karityas; the Adhirjayas, the Kuladyas, the
Mallarashtras, the Keralas, the Varatrasyas, the Apavahas, the Chakras,
the Vakratapas, the Sakas; the Videhas, the Magadhas, the Swakshas, the
Malayas, the Vijayas, the Angas, the Vangas, the Kalingas, the
Yakrillomans; the Mallas, the Suddellas, the Pranradas, the Mahikas, the
Sasikas; the Valhikas, the Vatadhanas, the Abhiras, the Kalajoshakas; the
Aparantas, the Parantas, the Pahnabhas, the Charmamandalas; the
Atavisikharas, the Mahabhutas, O sire; the Upavrittas, the Anupavrittas,
the Surashatras, Kekayas; the Kutas, the Maheyas, the Kakshas, the
Samudranishkutas; the Andhras, and, O king, many hilly tribes, and many
tribes residing on lands laying at the foot of the hills, and the
Angamalajas, and the Manavanjakas; the Pravisheyas, and the Bhargavas, O
king; the Pundras, the Bhargas, the Kiratas, the Sudeshnas, and the
Yamunas, the Sakas, the Nishadhas, the Anartas, the Nairitas, the
Durgalas, the Pratimasyas, the Kuntalas, and the Kusalas; the Tiragrahas,
the Ijakas, the Kanyakagunas, the Tilabharas, the Samiras, the
Madhumattas, the Sukandakas; the Kasmiras, the Sindhusauviras, the
Gandharvas, and the Darsakas; the Abhisaras, the Utulas, the Saivalas,
and the Valhikas; the Darvis, the Vanavadarvas, the Vatagas, the
Amarathas, and the Uragas; the Vahuvadhas, the Kauravyas, the Sudamanas,
the Sumalikas; the Vadhras, the Karishakas, the Kalindas, and the
Upatyakas; the Vatayanas, the Romanas, and the Kusavindas; the Kacchas,
the Gopalkacchas, the Kuruvarnakas; the Kiratas, the Varvasas, the
Siddhas, the Vaidehas, and the Tamraliptas; the Aundras, the Paundras,
the Saisikatas, and the Parvatiyas, O sire.

"'There are other kingdoms, O bull of Bharata's race, in the south. They
are the Dravidas, the Keralas, the Prachyas, the Mushikas, and the
Vanavashikas; the Karanatakas, the Mahishakas, the Vikalpas, and also the
Mushakas; the Jhillikas, the Kuntalas, the Saunridas, and the
Nalakananas; the Kankutakas, the Cholas, and the Malavayakas; the
Samangas, the Kanakas, the Kukkuras, and the Angara-marishas; the
Samangas, the Karakas, the Kukuras, the Angaras, the Marishas: the
Dhwajinis, the Utsavas, the Sanketas, the Trigartas, and the Salwasena;
the Vakas, the Kokarakas, the Pashtris, and the Lamavegavasas; the
Vindhyachulakas, the Pulindas, and the Valkalas; the Malavas, the
Vallavas, the further-Vallavas, the Kulindas, the Kalavas, the Kuntaukas,
and the Karatas; the Mrishakas, the Tanavalas, the Saniyas; the Alidas,
the Pasivatas, the Tanayas, and the Sulanyas; the Rishikas, the
Vidarbhas, the Kakas, the Tanganas, and the further-Tanganas. Among the
tribes of the north are the Mlecchas, and the Kruras, O best of the
Bharatas; the Yavanas, the Chinas, the Kamvojas, the Darunas, and many
Mleccha tribes; the Sukritvahas, the Kulatthas, the Hunas, and the
Parasikas; the Ramanas, and the Dasamalikas. These countries are,
besides, the abodes of many Kshatriya, Vaisya, and Sudra tribes. Then
again there are the Sudra-abhiras, the Dardas, the Kasmiras, and the
Pattis; the Khasiras; the Atreyas, the Bharadwajas, the Stanaposhikas,
the Poshakas, the Kalingas, and diverse tribes of Kiratas; the Tomaras,
the Hansamargas, and the Karamanjakas. These and other kingdoms are on
the east and on the north. O lord, alluding to them briefly I have told
thee all. Earth, if its resources are properly developed according to its
qualities and prowess, is like an ever-yielding[63] cow, from which the
three-fold fruits of virtue, profit and pleasure, may be milked. Brave
kings conversant with virtue and profit have become covetous of Earth.
Endued with activity, they would even cast away their lives in battle,
from hunger of wealth. Earth is certainly the refuge of creatures endued
with celestial bodies as also of creatures endued with human bodies.[64]
Desirous of enjoying Earth, the kings, O chief of the Bharatas, have
become like dogs that snatch meat from one another. Their ambition is
unbounded, knowing no gratification.[65] It is for this that the Kurus
and the Pandavas are striving for possession of Earth, by negotiation,
disunion, gift, and battle, O Bharata. If Earth be well looked after, it
becometh the father, mother, children, firmament and heaven, of all
creatures, O bull among men.'"



SECTION X

"Dhritarashtra said,--'Tell me, O Sanjaya, of the period of life, the
strength, the good and bad things, the future, past and present, of the
residents, O Suta, of this Varsha of Bharata, and of the Himavat-varsha,
as also of Hari-varsha, in detail."

"Sanjaya said,--'O bull of Bharata's race, four Yugas set in Bharata's
Varsha, viz., Krita, Treta, Dwapara, and Kali. The Yuga that sets in
first is Krita. O Lord; after the expiry of Krita comes Treta; after
expiry of Treta comes Dwapara; and after that last of all, sets in Kali.
Four thousand years, O best of the Kurus, are reckoned as the measure of
life, O best of kings, in the Krita epoch. Three thousand years is the
period in Treta, O ruler of men. At present in Dwapara, persons live on
Earth for two thousand years. In Kali, however, O bull of Bharata's race,
there is no fixed limit of life's measure, in so much that men die while
in the womb, as also soon after birth. In the Krita age, O king, men are
born and beget children, by hundreds and thousands, that are of great
strength and great power, endued with the attribute of great wisdom, and
possessed of wealth and handsome features. In that age are born and
begotten Munis endued with wealth of asceticism, capable of great
exertion, possessed of high souls, and virtuous, and truthful in speech.
The Kshatriyas also, born in that age are of agreeable features,
able-bodied, possessed of great energy, accomplished in the use of the
bow, highly skilled in battle and exceedingly brave. In the Treta age, O
king, all the Kshatriya kings were emperors ruling from sea to sea. In
Treta are begotten brave Kshatriyas not subject to any one, endued with
long lives, possessed of heroism, and wielding the bow in battle with
great skill. When Dwapara sets in, O king, all the (four) orders born
become capable of great exertion, endued with great energy, and desirous
of conquering one another. The men born in Kali, O king, are endued with
little energy, highly wrathful, covetous, and untruthful. Jealousy,
pride, anger, deception, malice and covetousness, O Bharata, are the
attributes of creatures in the Kali age. The portion that remains, O
king, of this the Dwapara age, is small, O ruler of men. The Varsha known
as Haimavat is superior to Bharatavarsha, while Harivarsha is superior to
Hainavatvarsha, in respect of all qualities.'



SECTION XI

(Bhumi Parva)

"Dhritarashtra said,--'Thou hast, O Sanjaya, duly described Jamvukhanda
to me. Tell me now its dimensions and extent truly. Tell me also, O
Sanjaya, of the extent of the ocean of Sakadwipa, and Kusadwipa, of
Salmalidwipa and Kraunchadwipa, truly and without leaving anything and
tell me also, O son of Gavalgani, of Rahu and Soma and Surya.'

"Sanjaya said,--'There are, O king, many islands, over which the Earth
extended. I will describe to thee, however, only seven islands, and the
moon, and the sun, and the planet (Rahu), also. The Jamvu mountain, O
king, extends over full eighteen thousand and six hundred Yojanas. The
extent of the salt ocean is said to be twice this. That ocean is covered
with many kingdoms, and is adorned with gems and corals. It is, besides,
decked with many mountains that are variegated with metals of diverse
kinds. Thickly peopled by Siddhas and Charanas, the ocean is circular in
form.

"I will now tell thee truly of Sakadwipa, O Bharata. Listen to me, O son
of Kuru's race, as I describe it to thee duly. That island, O ruler of
men, is of twice the extent of Jamvudwipa. And the ocean also, O great
king, is of twice the extent of that island. Indeed, O best of the
Bharatas, Sakadwipa is surrounded on all sides by the ocean. The kingdoms
there are full of righteousness, and the men there never die. How can
famine take place there? The people are all endued with forgiveness and
great energy. I have now, O bull of Bharata's race, given thee duly a
brief description of Sakadwipa. What else, O king, dost thou wish to
hear?'"[66]

"Dhritarashtra said,--'Thou hast given me, O Sanjaya, a description of
Sakadwipa in brief. O thou that art possessed of great wisdom, tell me
now everything in detail truly.'

"Sanjaya said,--'In that island, O king, there are seven mountains that
are decked with jewels and that are mines of gems, precious stones. There
are many rivers also in that island. Listen to me as I recount their
names. Everything there, O king, is excellent and delightful, The first
of these mountains is called Meru. It is the abode of the gods, Rishis,
and Gandharvas. The next mountain, O king, is called Malaya stretching
towards the east. It is there that the clouds are generated and it is
thence that they disperse on all sides. The next, O thou of Kuru's race,
is the large mountain called Jaladhara.[67] Thence Indra daily taketh
water of the best quality. It is from that water that we get showers in
the season of rains, O ruler of men. Next cometh the high mountain called
Raivataka, over which, in the firmament, hath been permanently placed the
constellation called Revati. This arrangement hath been made by the
Grandsire himself. On the north of this, O great king, is the large
mountain called Syama. It hath the splendour of newly-risen clouds, is
very high, beautiful and of bright body. And since the hue of those
mountains is dark, the people residing there are all dark in complexion,
O king.'

"Dhritarashtra said,--'A great doubt ariseth in my mind, O Sanjaya, from
what thou hast said. Why, O Suta's son, would the people there be of dark
complexion?'

"Sanjaya said,--'O great king, in all islands, O son of Kuru's race, men
may be found that are fair, and those that are dark, and those also that
are produced by a union of the fair and the dark races. But because the
people there are all dark, therefore is that mountain called the Dark
Mountain. After this, O chief of the Kurus, is the large mountain called
Durgasaila. And then cometh the mountain called Kesari. The breezes that
blow from that mountain are all charged with (odoriferous) effluvia. The
measure of each of these mountains is double that of the one mentioned
immediately before. O thou of Kuru's race, it hath been said by the wise
that there are seven Varshas in that island. The Varsha of Meru is called
Mahakasa; that of the water-giving (Malaya) is called Kumudottara. The
Varsha of Jaladhara is called Sukumara: while that of Raivatak is called
Kaumara; and of Syama, Manikanchana. The Varsha of Kesara is called
Mandaki, and that called after the next mountain is called Mahapuman. In
the midst of that island is a large tree called Saka. In height and
breadth the measure of that tree is equal to that of the Jamvu tree in
Jamvudwipa. And the people there always adore that tree. There in that
island are, many delightful provinces where Siva is worshipped, and
thither repair the Siddhas, the Charanas, and the celestials. The people
there, O king, are virtuous, and all the four orders, O Bharata, are
devoted to their respective occupation. No instance of theft can be seen
there. Freed from decrepitude and death and gifted with long life, the
people there, O king, grow like rivers during the season of rains. The
rivers there are full of sacred water, and Ganga herself, distributed as
she hath been into various currents, is there, Sukumari, and Kumari, and
Seta, and Keveraka, and Mahanadi, O Kauravya, and the river Manijala, and
Chakshus, and the river Vardhanika, O thou best of the Bharatas,--these
and many other rivers by thousands and hundreds, all full of sacred
water, are there, O perpetuator of Kuru's race, from which Vasava draweth
water for showering it as rain. It is impossible to recount the names and
lengths of rivers. All of them are foremost of rivers and sin-cleansing.
As heard by all men there, in that island of Saka, are four sacred
provinces. They are the Mrigas, the Masakas, the Manasas, and the
Mandagas. The Mrigas for the most part are Brahmanas devoted to the
occupations of their order. Amongst the Masakas are virtuous Kshatriyas
granting (unto Brahmanas) every wish (entertained by them). The Manasas,
O king, live by following the duties of the Vaisya order. Having every
wish of theirs gratified, they are also brave and firmly devoted to
virtue and profit. The Mandagas are all brave Sudras of virtuous
behaviour. In these provinces, O monarch, there is no king, no
punishment, no person that deserves to be punished. Conversant with the
dictates of duty they are all engaged in the practice of their respective
duties and protect one another. This much is capable of being said of the
island called Saka. This much also should be listened to about that
island endued with great energy."[68]



SECTION XII

"Sanjaya said, 'O Kauravya, that which is heard about the islands in the
north, I will recount to thee, O Great king. Listen to me now. (Thither
in the north) is the ocean whose waters are clarified butter. Then is the
ocean whose waters are curds. Next cometh the ocean whose waters are
wine, and then is another ocean of water. The islands, O king, are double
in area of one another as they proceed further and further towards the
north. And they are surrounded, O king, by these oceans.[69] In the
island that is in the middle, there is a large mountain called Goura made
of red arsenic; on the western island, O king, is the mountain Krishna
that is the favourite (abode) of Narayana. There Kesava guardeth
celestial gems (in profusion), and thence, inclined to grace, he
bestoweth happiness on creatures. Along with the kingdoms there, O king,
the (celestial) clump of Kusa grass in Kusadwipa, and the Salmali tree in
the island of Salmalika, are adored. In the Krauncha island also, the
mountain called Maha-krauncha that is a mine of all kinds of gems is, O
king, always adored by all the four orders of men. (There), O monarch, is
the mountain called Gomanta that is huge and consists of all kinds of
metals, and whereon always resideth, mingling with those that have been
emancipated, the puissant Narayana, otherwise called Hari, graced with
prosperity and possessed of eyes like lotus leaves. In Kusadwipa, O king
of kings, there is another mountain variegated with corals and called
after the name of that island itself. This mountain is inaccessible and
made of gold. Possessed of great splendour, O Kauravya, there is a third
mountain there that is called Sumida. The sixth is called Harigiri. These
are the six principal mountains. The intervening spaces between one
another of these six mountains increaseth in the ratio of one to two as
they proceed further and further towards the north. The first Varsha is
called Audhido; the second is Venumandala; the third is called Suratha;
the fourth is known by the name of Kamvala; the fifth Varsha is called
Dhritimat; and the sixth is named Prabhakara; the seventh Varsha is
called Kapila. These are the seven successive Varshas. In these, gods and
Gandharvas, and other creatures of the universe, sport and take delight.
In these Varshas the inhabitants never die. There, O king, are no
robbers, nor any tribes of Mlecchas. All the residents are almost white
in complexion, and very delicate, O king.

"'As regards the rest of the islands, O ruler of men, I will recount all
that hath been heard by me. Listen, O monarch, with an attentive mind. In
the Krauncha island, O great king, there is a large mountain called
Krauncha. Next to Krauncha is Vamanaka; and next to Vamanaka is
Andhakara. And next to Andhakara,[70] O king, is that excellent of
mountains called Mainaka. After Mainaka, O monarch, is that best of
mountains called Govinda; and after Govinda, O king, is the mountain
called Nivida. O multiplier of thy race, the intervening spaces between
one another of these mountains increaseth in the ratio of one to two. I
will now tell thee the countries that lie there. Listen to me as I speak
of them. The region near Krauncha is called Kusala; that near Vamanaka is
Manonuga. The region next to Manonuga, O perpetuator of Kuru's race, is
called Ushna. After Ushna is Pravaraka; and after Pravaraka is
Andhakaraka. The country after Andhakaraka is named Munidesa. After
Munidesa the region is called Dundubhiswana teeming with Siddhas and
Charanas. The people are almost white in complexion, O king. All these
countries, O monarch, are the habitations of gods and Gandharvas. In (the
island of) Pushkara is a mountain called Pushkara that abounds with
jewels and gems. There always dwelleth the divine Prajapati himself. Him
all the gods and great Rishis always adore with gratifying words and
worship reverently, O king. Diverse gems from Jamvudwipa are used there.
In all these islands, O king, Brahmacharyya, truth, and self-control of
the dwellers, as also their health and periods of life, are in the ratio
of one to two as the islands are more and more remote (northwards). O
king, the land in those islands, O Bharata, comprises but one country,
for that is said to be one country in which one religion is met with. The
Supreme Prajapati himself, upraising the rod of chastisement, always
dwelleth there, protecting those islands. He, O monarch, is the king. He
is their source of bliss. He is the father, and he is the grand-father.
He it is, O best of men, that protecteth all creatures there, mobile or
immobile. Cooked food, O Kauravya, cometh there of itself and the
creatures eat it daily. O mighty-armed one. After these regions is seen a
habitation of the name of Sama. It is of a starry-shape having four
corners, and it hath, O king, thirty-three mandalas. There dwell, O
Kauravya, four princely elephants adored by all.[71] They are, O best of
the Bharatas, Vamana, and Airavata, and another, and also Supratika.[72]
O king, with rent cheeks and mouth, I do not venture to calculate the
proportions of these four elephants.[73] Their length, breadth and
thickness have for ever remained unascertained. There in those regions, O
king, winds blow irregularly from all directions.[74] These are seized by
those elephants with the tips of their trunks which are of the complexion
of the lotus and endued with great splendour and capable of drawing up
everything in their way. And soon enough after seizing them they then
always let them out. The winds, O king, thus let out by those respiring
elephants, come over the Earth and in consequence thereof creatures draw
breath and live.'

"Dhritarashtra said,--'Thou hast, O Sanjaya, told me everything about the
first subject very elaborately. Thou hast also indicated the positions of
the islands. 'Tell now, O Sanjaya, about what remains.'

"Sanjaya said,--'Indeed, O great king, the islands have all been
described to thee. Listen now to what I truly say about the heavenly
bodies and about Swarbhanu, O chief of the Kauravas, as regards its
dimensions. It is heard, O king, that the planet Swarbhanu is globular.
Its diameter is twelve thousand Yojanas, and its circumference, because
it is very large, is forty-two thousand Yojanas, O sinless one,[75] as
said by the learned of olden times. The diameter of the moon, O king, is
stated to be eleven thousand Yojanas. Its circumference, O chief of the
Kurus, is stated to be thirty-eight thousand nine hundred Yojanas of the
illustrious planet of cool rays. It hath been heard that the diameter of
the beneficent, fast going and light-giving Sun, O thou of Kuru's race,
is ten thousand Yojanas, and his circumference, O king, is thirty-five
thousand eight hundred miles, in consequence of his largeness, O sinless
one. These are the dimensions reckoned here, O Bharata, of Arka. The
planet Rahu, in consequence of his greater bulk, envelops both the Sun
and the Moon in due times. I tell thee this in brief. With the eye of
science, O great king, I have now told thee all that thou hadst asked.
Let peace be thine. I have now told thee about the construction of the
universe as indicated in the Shastras. Therefore, O Kauravya, pacify thy
son Duryodhana.[76]'

"Having listened to this charming Bhumi Parva, O chief of the Bharatas, a
Kshatriya becometh endued with prosperity, obtaineth fruition of all his
desires, and winneth the approbation of the righteous.[77] The king who
listeneth to this on days of the full-moon or the new-moon, carefully
observing vows all the while, hath the period of his life, his fame and
energy, all enhanced. His (deceased) sires and grandsires become
gratified. Thou hast now heard of all the merits that flow from this
Varsha of Bharata where we now are!'"



SECTION XIII

(Bhagavat-Gita Parva)

Vaisampayana said,--"Possessing a knowledge of the past, the present and
the future, and seeing all things as if present before his eyes, the
learned son of Gavalgana, O Bharata, coming quickly from the field of
battle, and rushing with grief (into the court) represented unto
Dhritarashtra who was plunged in thought that Bhishma the grandsire of
the Bharatas had been slain."

"Sanjaya said,--'I am Sanjaya, O great king. I bow to thee, O bull of
Bharata's race. Bhishma, the son of Santanu and the grandsire of the
Bharatas, hath been slain. That foremost of all warriors, that grandsire
of the Bharatas, hath been slain. That foremost of all warriors, that
embodied energy of all bowmen, that grandsire of the Kurus lieth to-day
on a bed of arrows. That Bhishma. O king, relying on whose energy thy son
had been engaged in that match at dice, now lieth on the field of battle
slain by Sikhandin. That mighty car-warrior who on a single car had
vanquished in terrific combat at the city of Kasi all the kings of the
Earth mustered together, he who had fearlessly fought in battle with
Rama, the son of Jamadagni, he whom Jamadagni's son could not slay, oh,
even hath he been to-day slain by Sikhandin. Resembling the great Indra
himself in bravery, and Himavat in firmness, like unto the ocean itself
in gravity, and the Earth herself in patience, that invincible warrior
having arrows for his teeth, that bow for his mouth, and the sword for
his tongue, that lion among men, hath to-day been slain by the prince of
Panchala. That slayer of heroes, beholding whom when addrest for battle
the mighty army of the Pandavas, unmanned by fear, used to tremble like a
herd of kine when beholding a lion, alas, having protected that army (of
thine) for ten nights and having achieved feats exceedingly difficult of
accomplishment, hath set like the Sun.[78] He who like Sakra himself,
scattering arrows in thousands with the utmost composure, daily slew ten
thousand warriors for ten days, even he slain (by the enemy), lieth,
though he deserveth it not, on the bare ground like a (mighty) tree
broken by the wind, in consequence, O king, of thy evil counsels, O
Bharata.'"



SECTION XIV

"Dhritarashtra said,--'How hath Bhishma, that bull among the Kurus, been
slain by Sikhandin? How did my father, who resembled Vasava himself, fall
down from his car? What became of my sons, O Sanjaya, when they were
deprived of the mighty Bhishma who was like unto a celestial, and who led
life of Brahmacharyya for the sake of his father?[79] Upon the fall of
that tiger among men who was endued with great wisdom, great capacity for
exertion, great might and great energy, how did our warriors feel?
Hearing that bull amongst the Kurus, that foremost of men, that
unwavering hero is slain, great is the grief that pierceth my heart.
While advancing (against the foe), who followed him and who proceeded
ahead? Who stayed by his side? Who proceeded with him? What brave
combatants followed behind (protecting his rear) that tiger among
car-warriors, that wonderful archer, that bull among Kshatriyas, while he
penetrated into the divisions of the foe?[80] While seizing the hostile
ranks, what warriors opposed that slayer of foes resembling the luminary
of thousand rays, who spreading terror among the foe destroyed their
ranks like the Sun destroying darkness, and who achieved in battle
amongst the ranks of Pandu's sons feats exceedingly difficult of
accomplishment? How, indeed, O Sanjaya, did the Pandavas oppose in battle
the son of Santanu, that accomplished and invincible warrior when he
approached them smiting? Slaughtering the (hostile) ranks, having arrows
for his teeth, and full of energy, with the bow for his wide-open mouth,
and with the terrible sword for his tongue, and invincible, a very tiger
among men, endued with modesty, and never before vanquished, alas, how
did Kunti's son overthrow in battle that unconquered one, undeserving as
he was of such a fate,[81]--that fierce bowman shooting fierce shafts,
stationed on his excellent car, and plucking off the heads of foes (from
their bodies)--that warrior, irresistible as the Yuga-fire, beholding
whom addrest for battle the great army of the Pandavas always used to
waver? Mangling the hostile troops for ten nights, alas, that slayer of
ranks hath set like the Sun, having achieved feats difficult of
achievement. He who, scattering like Sakra himself and inexhaustible
shower of arrows, slew in battle a hundred millions of warriors in ten
days, that scion of Bharata's race, now lieth, although he deserveth it
not, on the bare ground, in the field of battle, deprived of life, a
mighty tree uprooted by the winds, as a result of my evil counsels!
Beholding Santanu's son Bhishma of terrible prowess, how indeed, could
the army of the Pandavas[82] succeed in smiting him there? How did the
sons of Pandu battle with Bhishma? How is it, O Sanjaya, that Bhishma
could not conquer when Drona liveth? When Kripa, again, was near him, and
Drona's son (Aswatthaman) also, how could Bhishma, that foremost of
smiters be slain? How could Bhishma who was reckoned as an Atiratha and
who could not be resisted by the very gods, be slain in battle by
Sikhandin, the prince of Panchala? He, who always regarded himself as the
equal of the mighty son of Jamadagni in battle, he whom Jamadagni's son
himself could not vanquish, he who resembled Indra himself in
prowess,--alas, O Sanjaya, tell me how that hero, Bhishma, born in the
race of Maharathas, was slain in battle, for without knowing all the
particulars I cannot regain my equanimity. What great bowmen of my army,
O Sanjaya, did not desert that hero of unfading glory? What heroic
warriors, again, at Duryodhana's command, stood around that hero (for
protecting him)? When all the Pandavas placing Sikhandin in their van
advanced against Bhishma, did not all the Kurus,[83] O Sanjaya, stay by
the side of that hero of unfading prowess? Hard as my heart is, surely it
must be made of adamant, for it breaketh not on hearing the death of that
tiger among men, viz., Bhishma! In that irresistible bull of Bharata's
race, were truth, and intelligence, and policy, to an immeasurable
extent. Alas, how was he slain in battle? Like unto a mighty cloud of
high altitude, having the twang of his bowstring for its roar, his arrows
for its rain-drops, and the sound of his bow for its thunder, that hero
showering his shafts on Kunti's sons with the Panchalas and the Srinjayas
on their side, smote hostile car-warriors like the slayer of Vala smiting
the Danavas. Who were the heroes that resisted, like the bank resisting
the surging sea, that chastiser of foes, who was a terrible ocean of
arrows and weapons, an ocean in which shafts were the irresistible
crocodiles and bows were the waves, an ocean that was inexhaustible,
without an island, agitated and without a raft to cross it, in which
maces and swords were like sharks and steeds and elephants like eddies,
and foot-soldiers like fishes in abundance, and the sound of conches and
drums like its roar, and ocean that swallowed horses and elephants and
foot-soldiers quickly, an ocean that devoured hostile heroes and that
seethed with wrath and energy which constituted its Yadava-fire?[84] When
for Duryodhana's good, that slayer of foes, Bhishma, achieved (terrible)
feats in battle, who were then in his van? Who were they that protected
the right wheel of that warrior of immeasurable energy? Who were they
that, mustering patience and energy, resisted hostile heroes from his
rear? Who stationed themselves in his near front for protecting him? Who
were those heroes that protected the fore-wheel of that brave warrior
while he battled (with the foe)? Who were they that stationing themselves
by his left wheel smote the Srinjayas? Who were they that protected the
irresistible advance ranks of his van? Who protected the wings of that
warrior who hath made the last painful journey? And who, O Sanjaya,
fought with hostile heroes in the general engagement? If he was protected
by (our) heroes, and if they were protected by. him, why could he not
then speedily vanquish in battle the army of the Pandavas, invincible
though it be? Indeed, O Sanjaya, how could the Pandavas succeed even in
striking Bhishma who was like Parameshti himself, that Lord and creator
of all creatures?[85] Thou tellest me, O Sanjaya, if the disappearance of
that Bhishma, that tiger among men, who was our refuge and relying upon
whom the Kurus were fighting with their foes, that warrior of mighty
strength relying on whose energy my son had never reckoned the Pandavas,
alas, how hath he been slain by the enemy?[86] In days of yore, all the
gods while engaged in slaying the Danavas, sought the aid of that
invincible warrior, viz., my father of high vows. That foremost of sons
endued with great energy, on whose birth the world-renowned Santanu
abandoned all grief, melancholy, and sorrows, how canst thou tell me, O
Sanjaya, that that celebrated hero, that great refuge of all, that wise
and holy personage who was devoted to the duties of his order and
conversant with the truths of the Vedas and their branches, hath been
slain? Accomplished in every weapon and endued with humility, gentle and
with passions under full control, and possessed of great energy as he
was, alas, hearing that son of Santanu slain I regard the rest of my army
as already slain. In my judgment, unrighteousness hath now become
stronger than righteousness, for the sons of Pandu desire sovereignty
even by killing their venerable superior! In days of yore, Jamadagni's
son Rama, who was acquainted with every weapon and whom none excelled,
when addrest for battle on behalf of Amvya, was vanquished by Bhishma in
combat. Thou tellest me that that Bhishma, who was the foremost of all
warriors and who resembled Indra himself in the feats he achieved, hath
been slain. What can be a greater grief to me than this? Endued with
great intelligence, he that was not slain even by that slayer of hostile
heroes, that Rama, the son of Jamadagni, who defeated in battle crowds of
Kshatriyas repeatedly, he hath now been slain by Sikhandin. Without
doubt, Drupada's son Sikhandin, therefore who hath slain in battle that
bull of Bharata's race, that hero acquainted with the highest weapons,
that brave and accomplished warrior conversant with every weapon, is
superior in energy, prowess, and might to the invincible Vargava endued
with the highest energy. In that encounter of arms who were the heroes
that followed that slayer of foes? Tell me how the battle was fought
between Bhishma and the Pandavas. The army of my son, O Sanjaya, reft of
its hero, is like an unprotected woman. Indeed, that army of mine is like
a panic-struck herd of kine reft of its herdsman. He in whom resided
prowess superior to that of every one, when he was laid low on the field
of battle, what was the state of mind of my army? What power is there, O
Sanjaya, in our life, when we have caused our father of mighty energy,
that foremost of righteous men in the world, to be slain? Like a person
desirous of crossing the sea when he beholds the boat sunk in fathomless
waters, alas, my sons, I ween, are bitterly weeping from grief on
Bhishma's death. My heart, O Sanjaya, is surely made of adamant, for it
rendeth not even after hearing the death of Bhishma, that tiger among
men. That bull among men in whom were weapons, intelligence, and policy,
to an immeasurable extent, how, alas, hath that invincible warrior been
slain in battle? Neither in consequence of weapons nor of courage, nor of
ascetic merit, nor of intelligence, nor of firmness, nor of gift, can a
man free himself from death. Indeed, time, endued with great energy, is
incapable of being transgressed by anything in the world, when thou
tellest me, O Sanjaya, that Santanu's son Bhishma is dead. Burning with
grief on account of my sons, in fact, overwhelmed with great sorrow, I
had hoped for relief from Bhishma, the son of Santanu. When he beheld
Santanu's son, O Sanjaya, lying on earth like the Sun (dropped from the
firmament), what else was made by Duryodhana as his refuge? O Sanjaya,
reflecting with the aid of my understanding, I do not see what the end
will be of the kings belonging to my side and that of the enemy and now
mustered in the opposing ranks of battle. Alas, cruel are the duties of
the Kshatriya order as laid down by the Rishis, since the Pandavas are
desirous of sovereignty by even compassing the death of Santanu's son,
and we also are desirous of sovereignty by offering up that hero of high
vows as a sacrifice.[87] The sons of Pritha, as also my sons, are all in
the observance of Kshatriya duties. They, therefore, incur no sin (by
doing) this. Even a righteous person should do this, O Sanjaya, when
direful calamities come. The display of prowess and the exhibition of the
utmost might have been laid down among the duties of the Kshatriyas.

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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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