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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




"Arjuna said,--What, O Kesava, are the indications of one whose mind is
fixed on contemplation? How should one of steady mind speak, how sit, how
move?"

"The Holy One said,--'When one casts off all the desires of his heart and
is pleased within (his) self with self, then is one said to be of steady
mind. He whose mind is not agitated amid calamities, whose craving for
pleasure is gone, who is freed from attachment (to worldly objects), fear
and wrath, is said to be a Muni of steady mind. His is steadiness of mind
who is without affection everywhere, and who feeleth no exultation and no
aversion on obtaining diverse objects that are agreeable and
disagreeable. When one withdraws his senses from the objects of (those)
senses as the tortoise its limbs from all sides, even his is steadiness
of mind. Objects of senses fall back from an abstinent person, but not so
the passion (for those objects). Even the passion recedes from one who
has beheld the Supreme (being).[146] The agitating senses, O son of
Kunti, forcibly draw away the mind of even a wise man striving hard to
keep himself aloof from them. Restraining them all, one should stay in
contemplation, making me his sole refuge. For his is steadiness of mind
whose senses are under control. Thinking of the objects of sense, a
person's attachment is begotten towards them. From attachment springeth
wrath; from wrath ariseth want of discrimination; from want of
discrimination, loss of memory; from loss of memory, loss of
understanding; and from loss of understanding (he) is utterly ruined. But
the self-restrained man, enjoying objects (of sense) with senses freed
from attachment and aversion under his own control, attaineth to peace
(of mind). On peace (of mind) being attained, the annihilation of all his
miseries taketh place, since the mind of him whose heart is peaceful soon
becometh steady.[147] He who is not self-restrained hath no contemplation
(of self). He who hath no contemplation hath no peace (of mind).[148]
Whence can there be happiness for him who hath no peace (of mind)? For
the heart that follows in the wake of the sense moving (among their
objects) destroys his understanding like the wind destroying a boat in
the waters.[149] Therefore, O thou of mighty arms, his is steadiness of
mind whose senses are restrained on all sides from the objects of sense.
The restrained man is awake when it is night for all creatures; and when
other creatures are awake that is night to a discerning Muni.[150] He
into whom all objects of desire enter, even as the waters enter the ocean
which (though) constantly replenished still maintains its water-mark
unchanged--(he) obtains peace (of mind) and not one that longeth for
objects of desire. That man who moveth about, giving up all objects of
desire, who is free from craving (for enjoyments) and who hath no
affection and no pride, attaineth to peace (of mind). This, O Partha, is
the divine state. Attaining to it, one is never deluded. Abiding in it
one obtains, on death, absorption into the Supreme Self.'



SECTION XXVII
[(Bhagavad Gita Chapter III)]

"Arjuna said,--'If devotion, O Janardana, is regarded by thee as superior
to work, why then, O Kesava, dost thou engage me in such dreadful work?
By equivocal words thou seemest to confound my understanding. Therefore,
tell (me) one thing definitely by which I may attain to what is good.'

"The Holy One said,--'It hath already been said by me, O sinless one,
that here are, in this world, two kinds of devotion; that of the Sankhyas
through knowledge and that of the yogins through work. A man doth not
acquire freedom from work from (only) the non-performance of work. Nor
doth he acquire final emancipation from only renunciation (of work). No
one can abide even for a moment without doing work.[151] That man of
deluded soul who, curbing the organs of sense, liveth mentally cherishing
the objects of sense, is said to be a dissembler. He however, O Arjuna,
who restraining (his) senses by his mind, engageth in devotion (in the
form) of work with the organs of work, and is free from attachment, is
distinguished (above all). (Therefore), do thou always apply yourself to
work, for action is better than inaction. Even the support of thy body
cannot be accomplished without work.[152] This world is fettered by all
work other than that which is (performed) for Sacrifice. (Therefore), O
son of Kunti, perform work for the sake of that, freed from
attachment.[153] In olden times, the Lord of Creation, creating men and
sacrifice together, said,--flourish by means of this (Sacrifice). Let
this (Sacrifice) be to you (all) the dispenser of all objects cherished
by you. Rear the gods with this, and let the gods (in return) rear you.
Thus fulfilling the mutual interest you will obtain that which is
beneficial (to you).[154] Propitiated with sacrifices the gods will
bestow on you the pleasures you desire. He who enjoyeth (himself) without
giving them what they have given, is assuredly a thief. The good who eat
the remnant of sacrifices are freed from all sins. Those unrighteous ones
incur sin who dress food for their own sake.--From food are all
creatures; and sacrifice is the outcome of work.[155] Know that work
proceeds from the Vedas; Vedas have proceeded from Him who hath no decay.
Therefore, the all-pervading Supreme Being is installed in
sacrifice.[156] He who conformeth not to this wheel that is thus
revolving, that man of sinful life delighting (the indulgence of) his
senses, liveth in vain, O Partha.[157] The man, however, that is attached
to self only, that is contented with self, and that is pleased in his
self,--hath no work (to do). He hath no concern whatever with action nor
with any omission here. Nor, amongst all creatures, is there any upon
whom his interest dependeth.[158] Therefore, always do work that should
be done, without attachment. The man who performeth work without
attachment, attaineth to the Supreme. By work alone, Janaka and others,
attained the accomplishment of their objects. Having regard also to the
observance by men of their duties, it behoveth thee to work. Whatever a
great man doth, is also done by vulgar people. Ordinary men follow the
ideal set by them (the great).[159] There is nothing whatever for me, O
Partha, to do in the three worlds, (since I have) nothing for me which
hath not been acquired; still I engage in action.[160] Because if at any
time I do not, without sloth, engage in action, men would follow my path,
O Partha, on all sides. The worlds would perish if I did not perform
work, and I should cause intermixture of castes and ruin these people. As
the ignorant work, O Bharata, having attachment to the performer, so
should a wise man work without being attached, desiring to make men
observant of their duties. A wise man should not cause confusion of
understanding amongst ignorant persons, who have attachment to work
itself; (on the other hand) he should (himself) acting with devotion
engage them to all (kinds of) work. All works are, in every way, done by
the qualities of nature. He, whose mind is deluded by egoism, however,
regards himself as the actor.[161] But he, O mighty-armed one, who
knoweth the distinction (of self) from qualities and work, is not
attached to work, considering that it is his senses alone (and not his
self) that engage in their objects.[162] Those who are deluded by the
qualities of nature, become attached to the works done by the qualities.
A person of perfect knowledge should not bewilder those men of imperfect
knowledge.[163] Devoting all work to me, with (thy) mind directed to
self, engage in battle, without desire, without affection and with thy
(heart's) weakness dispelled.[164] Those men who always follow this
opinion of mine with faith and without cavil attain to final emancipation
even by work. But they who cavil at and do not follow this opinion of
mine, know, that, bereft of all knowledge and without discrimination,
they are ruined. Even a wise man acts according to his own nature. All
living beings follow (their own) nature. What then would restraint avail?
The senses have, as regards the objects of the senses, either affection
or aversion fixed. One should not submit to these, for they are obstacles
in one's way.[165] One's own duty, even if imperfectly performed, is
better than being done by other even if well performed. Death in
(performance of) one's own duty is preferable. (The adoption of) the duty
of another carries fear (with it).

"Arjuna said, 'Impelled by whom, O son of the Vrishni race, doth a man
commit sin, even though unwilling and as if constrained by force'?

"The Holy One said,--'It is desire, it is wrath, born of the attribute of
passion; it is all devouring, it is very sinful. Know this to be the foe
in this world.[166] As fire is enveloped by smoke, a mirror by dust, the
foetus by the womb, so is this enveloped by desire. Knowledge, O son of
Kunti, is enveloped by this constant foe of the wise in the form of
desire which is insatiable and like a fire. The senses, the mind and the
understanding are said to be its abode. With these it deludeth the
embodied self, enveloping (his) knowledge. Therefore, restraining (thy)
senses first, O bull of Bharata's race, cast off this wicked thing, for
it destroyeth knowledge derived from instruction and meditation.[167] It
hath been said that the senses are superior (to the body which is inert).
Superior to the senses is the mind. Superior to the mind is the
knowledge. But which is superior to knowledge is He.[168] Thus knowing
that which is superior to knowledge and restraining (thy) self by self,
slay, O mighty-armed one, the enemy in the shape of desire which is
difficult to conquer.'"



SECTION XXVIII
[(Bhagavad Gita Chapter IV)]

"The Holy One said,--'This imperishable (system of) devotion I declared
to Vivaswat: Vivaswat declared it to Manu; and Manu communicated it to
Ikshaku. Descending thus from generation, the Royal sages came to know
it. But, O chastiser of foes, by (lapse of a) long time that devotion
became lost to the world. Even the same (system of) devotion hath today
been declared by me to thee, for thou art my devotee and friend, (and)
this is a great mystery.'

"Arjuna said,--'Thy birth is posterior; Vivaswat's birth is prior. How
shall I understand then that thou hadst first declared (it)?'

"The Holy One said,--'Many births of mine have passed away, O Arjuna, as
also of thine. These all I know, but thou dost not, O chastiser of foes.
Though (I am) unborn and of essence that knoweth no deterioration, though
(I am) the lord of all creatures, still, relying on my own (material)
nature I take birth by my own (powers) of illusion. Whenever, O Bharata,
loss of piety and the rise of impiety occurreth, on those occasions do I
create myself. For the protection of the righteous and for the
destruction of the evil doers, for the sake of establishing Piety, I am
born age after age. He who truly knoweth my divine birth and work to be
such, casting off (his body) is not born again; (on the other hand) he
cometh to me, O Arjuna. Many who have been freed from attachment, fear,
wrath, who were full of me, and who relied on me, have, cleansed by
knowledge and asceticism, attained to my essence. In whatsoever manner
men come to me, in the selfsame manner do I accept them. It is my way, O
Partha, that men follow on all sides.[169] Those in this world who are
desirous of the success of action worship the gods, for in this world of
men success resulting from action is soon attained. The quadruple
division of castes was created by me according to the distinction of
qualities and duties. Though I am the author thereof, (yet) know me to be
not their author and undecaying.[170] Actions do not touch me. I have no
longing for the fruits of actions. He that knoweth me thus is not impeded
by actions. Knowing this, even men of old who were desirous of
emancipation performed work. Therefore, do thou also perform work as was
done by ancients of the remote past. What is action and what is
inaction,--even the learned are perplexed at this. Therefore, I will tell
thee about action (so that) knowing it thou mayst be freed from evil. One
should have knowledge of action, and one should have knowledge of
forbidden actions: one should also know of inaction. The course of action
is incomprehensible. He, who sees inaction in action and action in
inaction, is wise among men; he is possessed of devotion; and he is a
doer of all actions. The learned call him wise whose efforts are all free
from desire (of fruit) and (consequent) will, and whose actions have all
been consumed by the fire of knowledge.[171] Whoever, resigning all
attachment to the fruit of action, is ever contented and is dependent on
none, doth nought, indeed, although engaged in action. He who, without
desire, with mind and the senses under control, and casting off all
concerns, performeth action only for the preservation of the body,
incurreth no sin.[172] He who is contented with what is earned without
exertion, who hath risen superior to the pairs of opposites, who is
without jealousy, who is equable in success and failure, is not fettered
(by action) even though he works. All his actions perish who acts for the
sake of sacrifice,[173] who is without affections, who is free (from
attachments), and whose mind is fixed upon knowledge. Brahma is the
vessel (with which the libation is poured); Brahma is the libation (that
is offered); Brahma is the fire on which by Brahma is poured (the
libation); Brahma is the goal to which he proceedeth by fixing his mind
on Brahma itself which is the action.[174] Some devotees perform
sacrifice to the gods. Others, by means of sacrifice, offer up sacrifices
to the fire of Brahma.[175] Others offer up (as sacrificial libation) the
senses of which hearing is the first to the fire of restraint. Others
(again) offer up (as libations) the objects of sense of which sound is
the first to the fire of the senses.[176] Others (again) offer up all the
functions of the senses and the functions of the vital winds to the fire
of devotion by self-restraint kindled by knowledge.[177] Others again
perform the sacrifice of wealth, the sacrifice of ascetic austerities,
the sacrifice of meditation, the sacrifice of (Vedic) study, the
sacrifice of knowledge, and others are ascetics of rigid vows.[178] Some
offer up the upward vital wind (Prana) to the downward vital wind
(apana); and others, the downward vital wind to the upward vital wind;
some, arresting the course of (both) the upward and the downward vital
winds, are devoted to the restraint of the vital winds. Others of
restricted rations, offer the vital winds to the vital winds.[179] Even
all these who are conversant with sacrifice, whose sins have been
consumed by sacrifice, and who eat the remnants of sacrifice which are
amrita, attain to the eternal Brahma. (Even) this world is not for him
who doth not perform sacrifice. Whence then the other, O best of Kuru's
race? Thus diverse are the sacrifices occurring in the Vedas. Know that
all of them result from action, and knowing this thou wilt be
emancipated. The sacrifice of knowledge, O chastiser of foes, is superior
to every sacrifice involving (the attainment of) fruits of action, for
all action, O Partha, is wholly comprehended in knowledge.[180] Learn
that (Knowledge) by prostration, enquiry, and service. They who are
possessed of knowledge and can see the truth, will teach thee that
knowledge, knowing which, O son of Pandu, thou wilt not again come by
such delusion, and by which thou wilt see the endless creatures (of the
universe) in thyself (first) and then in me. Even if thou be the greatest
sinner among all that are sinful, thou shalt yet cross over all
transgressions by the raft of knowledge. As a blazing fire, O Arjuna,
reduceth fuel to ashes, so doth the fire of knowledge reduce all actions
to ashes. For there is nothing here that is so cleansing as knowledge.
One who hath attained to success by devotion finds it without effort
within his own self in time. He obtaineth knowledge, who hath faith and
is intent on it and who hath his senses under control; obtaining
knowledge one findeth the highest tranquillity in no length of time. One
who hath no knowledge and no faith, and whose minds is full of doubt, is
lost. Neither this world, nor the next, nor happiness, is for him whose
mind is full of doubt. Actions do not fetter him, O Dhananjaya, who hath
cast off action by devotion, whose doubts have been dispelled by
knowledge, and who is self-restrained. Therefore, destroying, by the
sword of knowledge, this doubt of thine that is born of ignorance and
that dwelleth in thy mind, betake to devotion, (and) arise, O son of
Bharata.'



SECTION XXIX
[(Bhagavad Gita Chapter V)]

"Arjuna said,--'Thou applaudest, O Krishna, the abandonment of actions,
and again the application (to them). Tell me definitely which one of
these two is superior.

"The Holy One said--'Both abandonment of actions and application to
actions lead to emancipation. But of these, application to action is
superior to abandonment. He should always be known to be an ascetic who
hath no aversion nor desire. For, being free from pairs of opposites, O
thou of mighty arms, he is easily released from the bonds (of action).
Fools say, but not those that are wise, that Sankhya and Yoga are
distinct. One who stayeth in even one (of the two) reapeth the fruit of
both[181]. Whatever seat is attained by those who profess the Sankhya
system, that too is reached by those who profess the Yoga. He seeth truly
who seeth Sankhya and Yoga as one.[182] But renunciation, O mighty-armed
one, without devotion (to action), is difficult to attain. The ascetic
who is engaged in devotion (by action) reacheth the Supreme Being without
delay. He who is engaged in devotion (by action) and is of pure soul, who
hath conquered his body and subdued his senses, and who indentifieth
himself with all creatures, is not fettered though performing
(action).[183] The man of devotion, who knoweth truth, thinking--I am
doing nothing--When seeing, hearing, touching, smelling, eating, moving,
sleeping, breathing, talking, excreting, taking, opening the eyelids or
closing them; he regardeth that it is the senses that are engaged in the
objects of senses.[184] He who renouncing attachment engageth in actions,
resigning them to Brahma, is not touched by sin as the lotus-leaf (is not
touched) by water.[185] Those who are devotees, casting off attachment,
perform actions (attaining) purity of self, with the body, the mind, the
understanding, and even the senses (free from desire). He who is
possessed of devotion, renouncing the fruit of action, attaineth to the
highest tranquillity. He, who is not possessed of devotion and is
attached to the fruit of action, is fettered by action performed from
desire. The self-restrained embodied (self), renouncing all actions by
the mind, remains at ease within the house of nine gates, neither acting
himself nor causing (anything) to act.[186] The Lord is not the cause of
the capacity for action, or of the actions of men, or of the connection
of actions and (their) fruit. It is nature that engages (in action). The
Lord receiveth no one's sin, nor also merit. By ignorance, knowledge is
shrouded. It is for this that creatures are deluded. But of whomsoever
that ignorance hath been destroyed by knowledge of self, that knowledge
(which is) like the Sun discloseth the Supreme Being. Those whose mind is
on Him, whose very soul is He, who abide in Him, and who have Him for
their goal, depart never more to return, their sins being all destroyed
by knowledge.[187] Those, who are wise cast an equal eye on a Brahmana
endued with learning and modesty, on a cow, an elephant, a dog, and a
chandala.[188] Even here has birth been conquered by them whose minds
rest on equality; and since Brahma is faultless and equable, therefore,
they (are said to) abide in Brahma.[189] He whose mind is steady, who is
not deluded, who knows Brahma, and who rests in Brahma, doth not exult on
obtaining anything that is agreeable, nor doth he grieve on obtaining
that is disagreeable. He whose mind is not attached to external objects
of sense, obtaineth that happiness which is in self; and by concentrating
his mind on the contemplation of Brahma, he enjoyeth a happiness that is
imperishable. The enjoyments born of the contact (of the senses with
their objects) are productive of sorrow. He who is wise, O son of Kunti,
never taketh pleasure in these that have a beginning and an end. That man
whoever here, before the dissolution of the body, is able to endure the
agitations resulting from desire and wrath, is fixed on contemplation,
and is happy. He who findeth happiness within himself, (and) who sporteth
within himself, he whose light (of knowledge) is deprived from within
himself, is a devotee, and becoming one with Brahma attaineth to
absorption into Brahma. Those saintly personages whose sins have been
destroyed, whose doubts have been dispelled, who are self-restrained, and
who are engaged in the good of all creatures, obtain absorption into
Brahma. For these devotees who are freed from desire and wrath, whose
minds are under control, and who have knowledge of self, absorption into
Brahma exists both here and thereafter.[190] Excluding (from his mind)
all external objects of sense, directing the visual glance between the
brows, mingling (into one) the upward and the downward life-breaths and
making them pass through the nostrils, the devotee, who has restrained
the senses, the mind, and the understanding, being intent on
emancipation, and who is freed from desire, fear, and wrath, is
emancipated, indeed. Knowing me to be enjoyer of all sacrifices and
ascetic austerities, the great Lord of all the worlds, and friend of all
creatures, such a one obtaineth tranquillity.'



SECTION XXX
[(Bhagavad Gita Chapter VI)]

"The Holy One said,--'Regardless of fruit of action, he that performs the
actions which should be performed, is a renouncer and devotee, and not
one who discards the (sacrificial) fire, nor one that abstains from
action.[191] That which has been called renunciation, know that, O son of
Pandu, to be devotion, since nobody can be a devotee who has not
renounced (all) resolves.[192] To the sage desirous of rising to
devotion, action is said to be the means; and when he has risen to
devotion, cessation of action is said to be the means. When one is no
longer attached to the objects of the senses, nor to actions, and when
one renounces all resolves, then is. One said to have risen to devotion.
One should raise (his ) self by self; one should not degrade (his) self;
for one's own self is one's friend, and one's own self is one's
enemy.[193] To him (only) who has subjugated his self by his self is self
a friend. But to him who has not subjugated his self, his self behaves
inimically like an enemy. The soul of one who has subjugated his self and
who is in the enjoyment of tranquillity, is steadily fixed (on itself)
amid cold and heat, pleasure and pain, and also honour and dishonour.
That ascetic is said to be devoted whose mind is satisfied with knowledge
and experience, who hath no affection, who hath subjugated his senses,
and to whom a sod, a stone and gold are alike. He, who views equally
well-wishers, friends, foes, strangers that are indifferent to him, those
who take part with both sides, those who are objects of aversion, those
who are related (to him), those who are good, and those who are wicked,
is distinguished (above all others). A devotee should always fix his mind
on contemplation, remaining in a secluded place alone, restraining both
mind and body, without expectations (of any kind), and without concern
(with anything).[194] Erecting his seat immovably on a clean spot, not
too high nor too low, and spreading over it a piece of cloth, a
deer-skin, or blades of Kusa grass, and there seated on that seat, with
mind fixed on one object, and restraining the functions of the heart and
the senses, one should practise contemplation for the purification of
self. Holding body, head, and neck even, unmoved and steady, and casting
his glance on the tip of his nose, and without looking about in any of
the different directions, with mind in tranquillity, freed from fear,
observant of the practices of Brahmacharins, restraining the mind, with
heart fixed on me, the devotee should sit down, regarding me as the
object of his attainment. Thus applying his soul constantly, the devotee
whose heart is restrained, attains to that tranquillity which culminates
in final absorption and assimilation with me. Devotion is not one's, O
Arjuna, who eateth much, nor one's who doth not eat at all; nor one's who
is addicted to too much sleep, nor one's who is always awake, devotion
that is destructive of misery is his who is temperate in food and
amusements, who duly exerts himself temperately in all his works, and who
is temperate in sleep and vigils. When one's heart, properly restrained,
is fixed on one's own self, then, indifferent to all objects of desire,
he is one called a devotee.[195] As a lamp in a windless spot doth not
flicker, even that is the resemblance declared of a devotee whose heart
hath been restrained and who applieth his self to abstraction. That
(condition) in which the mind, restrained by practice of abstraction,
taketh rest, in which beholding self by self, one is gratified within
self; in which one experienceth that highest felicity which is beyond the
(sphere of the) senses and which the understanding (only) can grasp, and
fixed on which one never swerveth from the truth; acquiring which one
regards no other acquisition greater than it, and abiding in which one is
never moved by even the heaviest sorrow; that (Condition) should be known
to be what is called devotion in which there is a severance of connection
with pain. That devotion should be practised with perseverance and with
an undesponding heart.[196] Renouncing all desires without exception that
are born of resolves, restraining the group of the senses on all sides by
mind alone, one should, by slow degrees, become quiescent (aided) by
(his) understanding controlled by patience, and then directing his mind
to self should think of nothing.[197] Wheresoever the mind, which is (by
nature) restless and unsteady, may run, restraining it from those, one
should direct it to self alone. Indeed, unto such a devotee whose mind is
in tranquillity, whose passions have been suppressed, who hath become one
with Brahma and who is free from sin, the highest felicity cometh (of his
own accord). Thus applying his soul constantly (to abstraction), the
devotee, freed from sin, easily obtaineth that highest happiness, viz.,
with Brahma. He who hath devoted his self to abstraction casting an equal
eye everywhere, beholdeth his self in all creatures and all creatures in
his self. Unto him who beholdeth me in everything and beholdeth
everything in me. I am never lost and he also is never lost to me.[198]
He who worshippeth me as abiding in all creatures, holding yet that all
is one, is a devotee, and whatever mode of life he may lead, he liveth in
me. That devotee, O Arjuna, who casteth an equal eye everywhere,
regarding all things as his own self and the happiness and misery of
others as his own, is deemed to be the best.'

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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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