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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, 'This devotion by means of equanimity which thou hast
declared, O slayer of Madhu,--on account of restlessness of the mind I do
not see its stable presence.[199] O Krishna, the mind is restless,
boisterous, perverse, and obstinate. Its restraint I regard to be as
difficult of accomplishment as the restraint of the wind.'

"The Holy One said, 'Without doubt, O thou of mighty arms the mind is
difficult of subjugation and is restless. With practice, however, O son
of Kunti, and with the abandonment of desire, it can be controlled. It is
my belief that by him whose mind is not restrained, devotion is difficult
of acquisition. But by one whose mind is restrained and who is assiduous,
it is capable of acquisition with the aid of means.'

"Arjuna said, 'Without assiduity, though endued with faith, and with mind
shaken off from devotion, what is the end of him, O Krishna, who hath not
earned success in devotion? Fallen off from both,[200] is he lost like a
separated cloud or not, being as he is without refuge, O thou of mighty
arms, and deluded on the path leading to Brahma? This my doubt, O
Krishna, it behoveth thee to remove without leaving anything. Besides
thee, no dispeller of this doubt is to be had.[201]

"The Holy One said, 'O son of Pritha, neither here, nor hereafter, doth
ruin exist for him, since none, O sire, who performs good (acts) comes by
an evil end. Attaining to the regions reserved for those that perform
meritorious acts and living there for many many years, he that hath
fallen off from devotion taketh birth in the abode of those that art
pious and endued with prosperity, or, he is born even in the family of
devotees endued with intelligence. Indeed, a birth such as this is more
difficult of acquisition in this world. There in those births he
obtaineth contact with that Brahmic knowledge which was his in his former
life; and from that point he striveth again, O descendant of Kuru,
towards perfection. And although unwilling, he still worketh on in
consequence of that same former practice of his. Even one that enquireth
of devotion riseth above (the fruits of) the Divine Word.-[202] Striving
with great efforts, the devotee, cleaned of all his sins, attaineth to
perfection after many births, and then reacheth the supreme goal. The
devotee is superior to ascetics engaged in austerities; he is esteemed to
be superior to even the man of knowledge. The devotee is superior to
those that are engaged in action. Therefore, become a devotee, O Arjuna.
Even amongst all the devotees, he who, full of faith and with inner self
resting on me, worshippeth me, is regarded by me to be the most devout."



SECTION XXXI
[(Bhagavad Gita Chapter VII)]

"The Holy One said, 'Listen, O son of Pritha, how, without doubt, thou
mayst know me fully, fixing thy mind on me, practising devotion, and
taking refuge in me. I will now, without leaving anything speak to thee
about knowledge and experience, knowing which there would be left nothing
in this world (for thee) to know. One among thousands of men striveth for
perfection. Of those even that are assiduous and have attained to
perfection, only some one knoweth me truly.[203] Earth, water, fire, air,
space, mind, also understanding, and consciousness,--thus hath my nature
been divided eight-fold. This is a lower (form of my) nature. Different
from this, know there is a higher (form of my) nature which is animate, O
thou of mighty arms, and by which this universe is held.[204] Know that
all creatures have these for their source. I am the source of evolution
and also of the dissolution of the entire universe. There is nothing
else, O Dhananjaya, that is higher than myself. Upon me is all this like
a row of pearls on a string. Taste I am in the waters, O soil of Kunti,
(and) I am the splendour of both the moon and the sun, I am the Om in all
the Vedas, the sound in space, and the manliness in men. I am the
fragrant odour in earth, the splendour in fire, the life in all (living)
creatures, and penance in ascetics. Know me, O son of Pritha, to be the
eternal seed of all beings. I am the intelligence of all creatures endued
with intelligence, the glory of all glorious objects. I am also the
strength of all that are endued with strength, (myself) freed from desire
and thirst, and, O bull of Bharata's race, am the desire, consistent with
duty, in all creatures.[205] And all existences which are of the quality
of goodness, and which are of the quality of passion and quality of
darkness, know that they are, indeed, from me. I am, however, not in
them, but they are in me. This entire universe, deluded by these three
entities consisting of (these) three qualities knoweth not me that am
beyond them and undecaying; since this illusion of mine, depending on the
(three) qualities, is exceedingly marvellous and highly difficult of
being transcended. They that resort to me alone cross this illusion.[206]
Doers of evil, ignorant men, the worst of their species, robbed of their
knowledge by (my) illusion and wedded to the state of demons, do not
resort to me. Four classes of doers of good deeds worship me, O Arjuna,
viz., he that is distressed, that is possessed of knowledge, being always
devoted and having his faith in only One, is superior to the rest, for
unto the man of knowledge I am dear above everything, and he also is dear
to me. All these are noble. But the man of knowledge is regarded (by me)
to be my very self, since he, with soul fixed on abstraction, taketh
refuge in me as the highest goal. At the end of many births, the man
possessed of knowledge attaineth to me, (thinking) that Vasudeva is all
this. Such a high-souled person, however, is exceedingly rare. They who
have been robbed of knowledge by desire, resort to their godheads,
observant of diverse regulations and controlled by their own nature.[207]
Whatever form, (of godhead or myself) any worshipper desireth to worship
with faith, that faith of his unto that (form) I render steady. Endued
with that faith, he payeth his adorations to that (form), and obtaineth
from that all his desire, since all those are ordained by me.[208] The
fruits, however, of those persons endued with little intelligence are
perishable. They that worship the divinities, go to the divinities,
(while) they that worship me come even to me.[209] They that have no
discernment, regard me who am (really) unmanifest to have become
manifest, because they do not know the transcendent and undecaying state
of mine than which there is nothing higher.[210] Shrouded by the illusion
of my inconceivable power, I am not manifest to all. This deluded world
knoweth not me that I am unborn and undecaying. I know, O Arjuna, all
things that have been past, and all things that are present, and all
things that are to be. But there is nobody that knoweth me. All
creatures, O chastiser of foes, are deluded at the time of their birth by
the delusion, O Bharata, of pairs of opposites arising from desire and
aversion. But those persons of meritorious deeds whose sins have attained
their end, being freed from the delusion of pairs of opposites, worship
me, firm in their vow (of that worship). Those who, taking refuge in me,
strive for release from decay and death, know Brahman, the entire
Adhyatma, and action.[211] And they who know me with the Adhibhuta, the
Adhidaiva, and the Adhiyajna, having minds fixed on abstraction, know me
at the time of their departure (from this world).[212]



SECTION XXXII
[(Bhagavad Gita Chapter VIII)]

"Arjuna said, 'What is that Brahman, what is Adhyatma, what is action, O
best of male beings? What also has been said to be Adhibhuta, and what is
called Adhidaiva? Who is here Adhiyajna, and how, in this body, O slayer
of Madhu? And how at the time of departure art thou to be known by those
that have restrained their self'?--

"The Holy One said, 'Brahman is the Supreme and indestructible. Adhyatma
is said to be its own manifestation. The offering (to any godhead in a
sacrifice) which causeth the production and development of all--this is
called action.[213] Remembering me alone in (his) last moments, he that,
casting off his body, departeth (hence), cometh into my essence. There is
no doubt in this. Whichever form (of godhead) one remembereth when one
casteth off, at the end, (his) body, unto that one he goeth, O son of
Kunti, having habitually meditated on it always. Therefore, think of me
at all times, and engage in battle. Fixing thy mind and understanding on
me, thou wilt, without doubt, come even to me. Thinking (of the Supreme)
with a mind not running to other objects and endued with abstraction in
the form of uninterrupted application, one goeth, O son of Pritha, unto
the Divine and Supreme male Being. He who at the time of his departure,
with a steady mind, endued with reverence, with power of abstraction, and
directing the life-breath called Prana between the eye-brows, thinketh of
that ancient seer, who is the ruler (of all), who is minuter than the
minutest atom, who is the ordainer of all, who is inconceivable in form,
and who is beyond all darkness, cometh unto that Divine and Supreme Male
Being, I will tell thee in brief about that seat which persons conversant
with the Vedas declare to be indestructible, which is entered by ascetics
freed from all longings, and in expectation of which (people) practise
the vows of Brahmacharins. Casting off (this) body, he who departeth,
stopping up all the doors, confining the mind within the heart, placing
his own life-breath called Prana between the eye-brows, resting on
continued meditation, uttering this one syllable Om which is Brahman, and
thinking of me, attaineth to the highest goal.[214] He who always
thinketh of me with mind ever withdrawn from all other objects, unto that
devotee always engaged on meditation, I am, O Partha, easy of access.
High-souled persons who have achieved the highest perfection, attaining
to me, do not incur re-birth which is the abode of sorrow and which is
transient, All the worlds, O Arjuna, from the abode of Brahman downwards
have to go through a round of births, on attaining to me, however, O son
of Kunti, there is no re-birth.[215] They who know a day of Brahman to
end after a thousand Yugas, and a night (of his) to terminate after a
thousand Yugas are persons that know day and night.[216] On the advent of
(Brahman's) day everything that is manifest springeth from the
unmanifest; and when (his) night cometh, into that same which is called
unmanifest all things disappear. That same assemblage of creatures,
springing forth again and again, dissolveth on the advent of night, and
springeth forth (again), O son of Pritha, when day cometh, constrained
(by the force of action, etc.)[217]. There is, however, another entity,
unmanifest and eternal, which is beyond that unmanifest, and which is not
destroyed when all the entities are destroyed. It is said to be
unmanifest and indestructible. They call it the highest goal, attaining
which no one hath to come back. That is my Supreme seat. That Supreme
Being, O son of Pritha, He within whom are all entities, and by whom all
this is permeated, is to be attained by reverence undirected to any other
object. I will tell thee the times, O bull of Bharata's race, in which
devotees departing (from this life) go, never to return, or to return.
The fire, the Light, the day, the lighted fortnight, the six months of
the northern solstice, departing from here, the persons knowing Brahma go
through this path to Brahma.[218] Smoke, night, also the dark-fortnight
(and) the six months of the southern solstice, (departing) through this
path, devotee, attaining to the lunar light, returneth. The bright and
the dark, these two paths, are regarded to be the eternal (two paths) of
the universe. By the one, (one) goeth never to return; by the other, one
(going) cometh back. Knowing these two paths, O son of Pritha, no devotee
is deluded. Therefore, at all times, be endued with devotion, O Arjuna.
The meritorious fruit that is prescribed for the (study of the) Vedas,
for sacrifices, for ascetic austerities and for gifts, a devotee knowing
all this (that hath been said here), attaineth to it all, and (also)
attaineth the Supreme and Primeval seat.'



SECTION XXXIII
[(Bhagavad Gita Chapter IX)]

"The Holy One said, 'Now I will tell thee that art without envy that most
mysterious knowledge along with experience, knowing which thou wilt be
freed from evil. This is royal science, a royal mystery, highly
cleansing, directly apprehensible, consistent with the sacred laws, easy
to practise, (and) imperishable. Those persons, O chastiser of foes, who
have no faith in this sacred doctrine, not attaining to me, return to the
path of this world that is subject to destruction. This entire universe
is pervaded by me in my unmanifest form. All entities are in me, but I do
not reside in them. Nor yet are all entities in me. Behold my divine
power. Supporting all entities and producing all entities, myself doth
not (yet) reside in (those) entities. As the great and obiquitious
atmosphere always occupieth space, understand that all entities reside in
me in the same way.[219] All entities, O son of Kunti, attain to my
nature at the close of a Kalpa. I create them again at the beginning of a
Kalpa.[220] Regulating my own (independent) nature I create again and in
this whole assemblage of entities which is plastic in consequence of its
subjection to nature.[221] Those acts, however, O Dhananjaya, do not
fetter me who sitteth as one unconcerned, being unattached to those acts
(of creation). Through me, the overlooker, primal nature produceth the
(universe of) mobiles and immobiles. For the reason, O son of Kunti, the
universe passeth through its rounds (of birth and destruction).[222] Not
knowing my supreme nature of the great lord of all entities, ignorant
people of vain hopes, vain acts, vain knowledge, confounded minds, wedded
to the delusive nature of Asuras and Rakshasas, disregard me (as one)
that hath assumed a human body. But high-souled ones, O son of Pritha,
possessed of divine nature, and with minds directed to nothing else,
worship me, knowing (me) to be the origin of all entities and
undestructible. Always glorifying me, (or) striving with firm vows, (or)
bowing down to me, with reverence and ever devoted, (they) worship
me.[223] Others again, performing the sacrifice of knowledge, worship me,
(some) as one, (some) as distinct, (some) as pervading the universe, in
many forms.[224] I am the Vedic sacrifice, I am the sacrifice enjoined in
the Smritis, I am Swadha, I am the medicament produced from herbs; I am
the mantra, I am the sacrificial libation, I am the fire, and I am the
(sacrificial) offering.[225] I am the father of this universe, the
mother, the creator, grandsire; (I am) the thing to be known, the means
by which everything is cleaned, the syllable Om, the Rik, the Saman and
the Yajus, (I am) the goal, the supporter, the lord, the on-looker, the
abode, the refuge, the friend, the source, the destruction, the support,
the receptacle; and the undestructible seed. I give heat, I produce and
suspend rain; I am immortality, and also death; and I am the existent and
the non-existent, O Arjuna. They who know the three branches of
knowledge, also drink the Soma juice, and whose sins have been cleansed
worshipping me by sacrifices, seek admission into heaven; and these
attaining to the sacred region of the chief of the gods, enjoy in heaven
the celestial pleasure of the gods. Having enjoyed that celestial world
of vast extent, upon exhaustion of their merit they re-enter the mortal
world. It is thus that they who accept the doctrines of the three Vedas
and wish for objects of desires, obtain going and coming. Those persons
who, thinking (of me) without directing their minds to anything else,
worship me, of those who are (thus) always devoted (to me)--I make them
gifts and preserve what they have. Even those devotees who, endued with
faith worship other godheads even they, O son of Kunti, worship me alone,
(though) irregularly.[226] I am the enjoyer, as also the lord, of all
sacrifices. They, however, do not know me truly; hence they fall off
(from heaven). They whose vows are directed to the Pitris attain to the
Pitris; who direct (their) worship to the inferior spirits called Bhutas
attain to Bhutas; they who worship me, attain even to myself. They who
offer me with reverence, leaf, flower, fruit, water--that offered with
reverence, I accept from him whose self is pure.[227] Whatever thou dost,
whatever eatest, whatever drinkest, whatever givest, whatever austerities
thou performest, manage it in such a way, O son of Kunti, that it may be
an offering to me. Thus mayst thou be freed from the fetters of action
having good and evil fruits. With self endued with renunciation and
devotion, thou wilt be released and will come to me. I am alike to all
creatures; there is none hateful to me, none dear. They, however, who
worship me with reverence are in me and I also am in them. If even a
person of exceedingly wicked conduct worshippeth me, without worshipping
any one else, he should certainly be regard as good, for his efforts are
well-directed. (Such a person) soon becometh of virtuous soul, and
attaineth to eternal tranquillity. Know, O son of Kunti, that none
devoted to me is ever lost. For, O son of Pritha, even they who may be of
sinful birth, women, Vaisyas, and also Sudras, even they, resorting to
me, attain to the supreme goal. What then (shall I say) of holy Brahmanas
and saints who are my devotees? Having come to this transient and
miserable world, be engaged in my worship.[228] Fix thy mind on me; be my
devotee, my worshipper; bow to me; and thus making me thy refuge and
applying thy self to abstraction, thou wilt certainly come to me.'



SECTION XXXIV
[(Bhagavad Gita Chapter X)]

"The Holy One said, 'Once more still, O mighty-armed one, listen to my
supernal words which, from desire of (thy) good, I say unto thee that
wouldst be pleased (therewith).[229] The hosts of gods know not my
origin, nor the great Rishis, since I am, in every way, the source of the
gods and the great Rishis.[230] He that knoweth me as the Supreme Lord of
the worlds, without birth and beginning, (he), undeluded among mortals,
is free from all sins. Intelligence, knowledge, the absence of delusion,
forgiveness, truth, self-restraint, and tranquillity, pleasure, pain,
birth, death, fear, and also security, abstention from harm, evenness of
mind, contentment, ascetic austerities, gift, fame, infamy, these several
attributes of creatures arise from me. The Seven great Rishis, the four
Maharishis before (them), and the Manus, partaking of my nature, were
born from my mind, of whom in this world are these offsprings.[231] He
that knoweth truly this pre-eminence and mystic power of mine, becometh
possessed of unswerving devotion. Of this (there is) no doubt. I am the
origin of all things, from me all things proceed. Thinking thus, the
wise, endued with my nature, worship me.[232] Their hearts on me, their
lives devoted to me, instructing one another, and gloryfying me they are
ever contented and happy.[233] Unto them always devoted, and worshipping
(me) with love, I give that devotion in the form of knowledge by which
they come to me.[234] Of them, for compassion's sake. I destroy the
darkness born of ignorance, by the brilliant lamp of knowledge, (myself)
dwelling in their souls.'

"Arjuna said, 'Thou art the Supreme Brahma, the Supreme Abode, the
Holiest of the Holy, the eternal Male Being Divine, the First of gods
Unborn, the Lord. All the Rishis proclaim thee thus, and also the
celestial Rishi Narada; and Asita, Devala, (and) Vyasa; thyself also
tellest me (so). All this that thou tellest me, O Kesava, I regard as
true since, O Holy One, neither the gods nor the Danavas understand thy
manifestation. Thou only knowest thyself by thyself. O Best of Male
Beings. O Creator of all things; O Lord of all things, O God of gods, O
Lord of the Universe, it behoveth thee to declare without any
reservation, those divine perfections of thine by which perfections
pervading these worlds thou abidest. How shall I, ever meditating, know
thee, O thou of mystic powers, in what particular states mayst thou, O
Holy One, be meditated upon by me?[235] Do thou again, O Janardana,
copiously declare thy mystic powers and (thy) perfections, for I am never
satiated with hearing thy nectar-like words."

"The Holy One said,--'Well, unto thee I will declare my divine
perfections, by means of the principal ones (among them), O chief of the
Kurus, for there is no end to the extent of my (perfections).[236] I am
the soul, O thou of curly hair, seated in the heart of every being, I am
the beginning, and the middle, and the end also of all beings. I am
Vishnu among the Adityas, the resplendent Sun among all luminous bodies;
I am Marichi among the Maruts, and the Moon among constellations.[237] I
am the Sama Veda among the Vedas; I am Vasava among the gods; I am the
mind among the senses; I am the intellect in (living) beings. I am
Sankara among the Rudras, the Lord of treasures among the Yakshas and the
Rakshasas; I am Pavaka among the Vasus, and Meru among the peaked
(mountains). [238] Know me, O son of Pritha, to be Vrihaspati, the chief
of household priests. I am Skanda among commanders of forces. I am Ocean
among receptacles of water. I am Bhrigu among the great Rishis, I am the
One, undestructible (syllable Om) among words. Of sacrifices I am the
Japa-sacrifice.[239] Of immobiles I am the Himavat. I am the figtree
among all trees, I am Narada among the celestial Rishis. I am Chitraratha
among the Gandharvas and the ascetic Kapila among ascetics crowned with
Yoga success. Know me to be Uchchaisravas among horses, brought forth by
(the churning for) nectar, Airavata among princely elephants, and the
king among men. Among weapons I am the thunderbolt, among cows I am (she
called) Kamadhuk. I am Kandarpa the cause of reproduction, I am Vasuki
among serpents.[240] I am Ananta among Nagas, I am Varuna among acquatic
beings, I am Aryaman among the Pitris, and Yama among those that judge
and punish.[241] I am Prahlada among the Daityas, and Time among things
that count. I am the lion among the beasts, and Vinata's son among winged
creatures. Of purifiers I am the wind. I am Rama among wielders of
weapons. I am the Makara among fishes, and I am Jahnavi (Ganga) among
streams.[242] Of created things I am the beginning and the end and also
the middle, O Arjuna. I am the knowledge of Supreme Spirit among all
kinds of knowledge, and the disputation among disputants.[243] Among all
letters I am the letter A, and (the compound called) Dwanda among all
compounds. I am also Time Eternal, and I am the Ordainer with face turned
on every side.[244] I am Death that seizeth all, and the source of all,
that is to be. Among females, I am Fame, Fortune, Speech, Memory,
Intelligence, Constancy, Forgiveness. Of the Sama hymns, I am the
Vrihat-sama and Gayatri among metres. Of the months, I am Margasirsha, of
the seasons (I am) that which is productive of flowers.[245] I am the
game of dice of them that cheat, and the splendour of those that are
splendid. I am Victory, I am Exertion, I am the goodness of the good. I
am Vasudeva among the Vrishnis, I am Dhananjaya among the sons of Pandu.
I am even Vyasa among the ascetics, and Usanas among seers. I am the Rod
of those that chastise, I am the Policy of those that seek victory. I am
silence among those that are secret. I am the Knowledge of those that are
possessed of Knowledge. That which is the Seed of all things, I am that,
O Arjuna. There is nothing mobile or immobile, which can exist without
me. There is no end, O chastiser of foes, of my divine perfections. This
recital of the extent of (those) perfections hath been uttered by me by
way (only) of instancing them. Whatever of exalted things (there is) or
glorious, or strong, understand thou that everything is born of a portion
of my energy. Or rather, what hast thou to do, by knowing all this in
detail, O Arjuna? Supporting this entire universe with only a portion (of
myself), I stand.[246]"



SECTION XXXV
[(Bhagavad Gita Chapter XI)]

"Arjuna said,--'This discourse about the supreme mystery, called
Adhyatman, which thou hast uttered for my welfare, hath dispelled my
delusion.[247] For I have heard at large from thee of the creation and
dissolution of beings, O thou of eyes like lotus petals, and also of thy
greatness that knoweth no deterioration. What thou hast said about
thyself, O great Lord, is even so. O best of Male Beings, I desire to
behold thy sovereign form. If, O Lord, thou thinkest that I am competent
to behold that (form), then, O Lord of mystic power, show me thy eternal
Self.[248]'

"The Holy One said, 'Behold, O son of Pritha, my forms by hundreds and
thousands, various, divine, diverse in hue and shape. Behold the Adityas,
the Vasus, the Rudras, the Aswins, and the Maruts. Behold, O Bharata,
innumerable marvels unseen before (by thee). Behold, O thou of curly
hair, the entire universe of mobiles and immobiles, collected together in
this body of mine, whatever else thou mayst wish to see.[249] Thou art,
however, not competent to behold me with this eye of thine. I give thee
celestial sight. Behold my sovereign mystic nature.'"

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Bayard Tuckerman - "A History of English Prose Fiction"

James A. Cooper - "Sheila of Big Wreck Cove"

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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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