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The Mahabharata of Krishna Dwaipayana Vyasa, Volume 2 by or: Kisari Mohan Ganguli

o >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 2






SECTION XL
[(Bhagavad Gita Chapter XVI)]

"The Holy One said, 'Fearlessness, purity of heart, perseverance in (the
pursuit of) knowledge and Yoga meditation, gifts, self-restraint,
sacrifice, study of the Vedas, ascetic penances, uprightness,[288]
abstention from injury, truth, freedom from anger, renunciation,
tranquillity, freedom from reporting other's faults, compassion for all
creatures, absence of covetousness, gentleness, modesty, absence of
restlessness, vigour, forgiveness, firmness, cleanliness, absence of
quarrelsomeness, freedom from vanity,--these become his, O Bharata, who
is born to godlike possessions. Hypocrisy, pride, conceit, wrath,
rudeness and ignorance, are, O son of Pritha, his who is born to demoniac
possessions. God-like possessions are deemed to be for deliverance; the
demoniac for bondage. Grieve not, O son of Pandu, for thou art born to
god-like possessions. (There are) two kinds of created beings in this
world, viz., the god-like and the demoniac. The god-like have been
described at length. Hear now, from me, O son of Pritha, about the
demoniac. Persons of demoniac nature know not inclination or
disinclination. Neither purity, nor good conduct, nor truth exist in
them.[289] They say that the universe is void of truth, of guiding
principle, (and) of ruler; produced by the union of one another (male and
female) from lust, and nothing else. Depending on this view, these men of
lost selves, little intelligence, and fierce deeds, these enemies (of the
world), are born for the destruction of the universe.[290] Cherishing
desires that are insatiable, and endued with hypocrisy, conceit and
folly, they adopt false notions through delusion and engage in unholy
practices. Cherishing boundless thoughts limited by death (alone), and
regarding the enjoyment of (their ) desires as the highest end, they are
persuaded that that is all. Fettered by the hundred nooses of hope,
addicted to lust and wrath, they covet to obtain this wealth
to-day,--This I will obtain later,--This wealth I have,--This (wealth)
will be mine in addition,--This foe hath been slain by me,--I will slay
even others,--I am lord,--I am the enjoyer,--I am successful, powerful,
happy,--I am rich and of noble birth,--Who else is there that is like
me?--I will sacrifice,--I will make gifts,--I will be merry,--thus
deluded by ignorance,--tossed about by numerous thoughts, enveloped in
the meshes of delusion, attached to the enjoyment of objects of desire,
they sink into foul hell. Self-conceited, stubborn, filled with the pride
and intoxication of wealth, they perform sacrifices that are nominally
so, with hypocrisy and against the (prescribed) ordinance. Wedded to
vanity, power, pride, lust and wrath, these revilers hate Me in their own
bodies and those of others. These haters (of Me), cruel, the vilest among
men, and unholy, I hurl continually down into demoniac wombs. Coming into
demoniac wombs, deluded birth after birth, they, O son of Kunti, without
attaining to Me go down to the vilest state. Three-fold is the way to
hell, ruinous to the self, viz., lust, wrath, likewise avarice.
Therefore, these three, one should renounce. Freed from these three gates
of darkness, a man, O son of Kunti, works out his own welfare, and then
repairs to his highest goal. He who, abandoning the ordinances of the
scriptures, acts only under the impulses of desire, never attains to
perfection, nor happiness, nor the highest goal. Therefore, the
scriptures should be thy authority in determining what should be done and
what should not be done. It behoveth thee to do work here, having
ascertained what hath been declared by the ordinances of the scriptures.'"



SECTION XLI
[(Bhagavad Gita, Chapter XVII)]

"Arjuna said, 'What is the state, O Krishna, of those who abandoning the
ordinance of the scriptures, perform sacrifices endued with faith? It is
one of Goodness, or Passion, or Darkness?'

"The Holy One said, 'The faith of embodied (creatures) is of three kinds.
It is (also) born of their (individual) natures. It is good, passionate,
and dark. Hear now these. The faith of one, O Bharata, is conformable to
his own nature. A being here is full of faith; and whatever is one's
faith, one is even that. They that are of the quality of goodness worship
the gods; they that are of the quality of passion (worship) the Yakshas
and the Rakshasas; other people that are of the quality of darkness
worship departed spirits and hosts of Bhutas. Those people who practise
severe ascetic austerities not ordained by the scriptures, are given up
to hypocrisy and pride, and endued with desire of attachment, and
violence,--those persons possessed of no discernment, torturing the
groups of organs in (their) bodies and Me also seated within (those)
bodies,--should be known to be of demoniac resolves. Food which is dear
to all is of three kinds. Sacrifice, penance, and gifts are likewise (of
three kinds). Listen to their distinctions as follows. Those kinds of
food that increase life's period, energy, strength, health, well-being,
and joy, which are savoury, oleaginous, nutritive, and agreeable, are
liked by God. Those kinds of food which are bitter, sour, salted,
over-hot, pungent, dry, and burning, and which produce pain, grief and
disease, are desired by the passionate. The food which is cold, without
savour, stinking and corrupt, and which is even refuse, and filthy, is
dear to men of darkness. That sacrifice is good which, being prescribed
by the ordinance, is performed by persons, without any longing for the
fruit (thereof) and the mind being determined (to it under the belief)
that its performance is a duty. But that which is performed in
expectation of fruit and even for the sake of ostentation, know that
sacrifice, O chief of the sons of Bharata, to be of the quality of
passion. That sacrifice which is against the ordinance, in which no food
is dealt out, which is devoid of mantras (sacred verse), in which no fees
are paid to the brahmanas assisting to it, and which is void of faith, is
said to be of the quality of darkness. Reverence to the gods, regenerate
ones, preceptors, and men of knowledge, purity, uprightness, the
practices of a Brahmacharin, and abstention from injury, are said to
constitute the penance of the body. The speech which causeth no
agitation, which is true, which is agreeable and beneficial, and the
diligent study of the Vedas, are said to be the penance of speech.
Serenity of the mind, gentleness, taciturnity, self-restraint, and purity
of the disposition,--these are said to be the penance of the mind. This
three-fold penance performed with perfect faith, by men without desire of
fruit, and with devotion, is said to be of the quality of goodness. That
penance which is performed for the sake of (gaining) respect, honour, and
reverence, with hypocrisy, (and) which is unstable and transient is said
to be of the quality of passion. That penance which is performed under a
deluded conviction, with torture of one's self, and for the destruction
of another, is said to be of the quality of darkness. That gift which is
given because it ought to be given, to one who cannot return any service
for it, in a proper time, and to a proper person, is said to be of the
quality of goodness. That, however, which is given reluctantly, for
return of services (past or expected), or even with an eye to
fruit,--that gift is said to be of the quality of passion. In an unfit
place and at an unfit time, the gift that is made to an unworthy object,
without respect, and with contempt, is said to be of the quality of
darkness. OM, TAT, SAT, this is said to be the three-fold designation of
Brahma. By that (Brahma), the Brahmanas and the Vedas, and the
Sacrifices, were ordained of old. Therefore, uttering the syllable OM,
the sacrifices, gifts, and penances, prescribed by the ordinance, of all
utterers of Brahma begin. Uttering TAT, the various rites of sacrifice,
penance, and gifts, without expectation of fruit, are performed by those
that are desirous of deliverance. SAT is employed to denote existence and
goodness. Likewise, O son of Pritha, the word SAT is used in any
auspicious act. Constancy in sacrifices, in penances and in gifts, is
also called SAT, and an act, too, for the sake of That is called
SAT.[291] Whatever oblation is offered (to the fire), whatever is given
away, whatever penance is performed, whatever is done, without faith, is,
O son of Pritha, said to be the opposite of SAT; and that is nought both
here and hereafter.[292]'



SECTION XLII
[(Bhagavad Gita, Chapter XVIII)]

"Arjuna said, 'Of renunciation, O thou of mighty arms, I desire to know
the true nature, and also of abandonment, O lord of the senses
distinctly, O slayer of Kesi.'[293]

"The Holy One said, 'The rejection of the works with desire is known by
the learned as renunciation. The abandonment of the fruit of all work,
the discerning call abandonment. Some wise men say that work (itself)
should be abandoned as evil; others (say) that the works of sacrifice,
gifts, and penance, should not be abandoned. As to that abandonment,
listen to my decision, O best of the sons of Bharata, for abandonment, O
tiger among men, hath been declared to be of three kinds. The works of
sacrifice, gifts, and penance should not be abandoned. They should,
indeed, be done. Sacrifice, gift, and penance, are the purifications of
the wise. But even those works should be done, abandoning attachment and
fruit. This, O son of Pritha, is my excellent and decided opinion. The
renunciation of an act prescribed (in the scriptures) is not proper. Its
abandonment (is) from delusion, (and) is (therefore,) declared to be of
the quality of darkness.[294] (Regarding it) as (a source of) sorrow,
when work is abandoned from (fear of) bodily pain, one making such an
abandonment which is of the quality of passion never obtaineth the fruit
of abandonment. (Regarding it) as one that should be done, when[295] work
that is prescribed (in the scriptures) is done, O Arjuna, abandoning
attachment and fruit also, that abandonment is deemed to be of the
quality of goodness. Possessed of intelligence and with doubts dispelled,
an abandoner that is endowed with the quality of goodness hath no
aversion for an unpleasant action and no attachment to pleasant
(ones).[296] Since actions cannot be absolutely abandoned by an embodied
person, (therefore) he who abandons the fruit of actions is truly said to
be an abandoner. Evil, good and mixed-action hath (this) three-fold fruit
hereafter for those that do not abandon. But there is none whatever for
the renouncer.[297] Listen from me, O thou of mighty arms, to those five
causes for the completion of all actions, declared in the Sankhya
treating of the annihilation of actions.[298] (They are) substratum,
agent, the diverse kinds of organs, the diverse efforts severally, and
with them the deities as the fifth.[299] With body, speech, or mind,
whatever work, just or the reverse, a man undertakes, these five are its
causes. That being so, he that, owing to an unrefined understanding,
beholdeth his own self as solely the agent, he, dull in mind, beholdeth
not. He that hath no feeling of egoism, whose mind is not sullied, he,
even killing all these people, killeth not, nor is fettered (by
action).[300]--Knowledge, the object of knowledge, and the knower, form
the three-fold impulse of action. Instrument, action, and the agent, form
the three-fold complement of action.[301] Knowledge, action, and agent,
are declared in the enumeration of qualities to be three-fold, according
to the difference of qualities. Listen to those also duly.[302] That by
which One Eternal Essence is viewed in all things, undivided in the
divided, know that to be knowledge having the quality of goodness. That
knowledge which discerneth all things as diverse essences of different
kinds in consequence of their separateness, know that that knowledge hath
the quality of passion. But that which is attached to (each) single
object as if it were the whole, which is without reason, without truth,
and mean, that knowledge hath been said to be of the quality of darkness.
The action which is prescribed (by the scriptures), (done) without
attachment, performed without desires and aversion, by one who longeth
not for (its) fruit, is said to be of the quality of goodness. But that
action which is done by one seeking objects of desire, or by one filled
with egoism, and which is attended with great trouble, is said to be of
the quality of passion. That action which is undertaken from delusion,
without regard to consequences, loss, injury (to others), and (one's own)
power also, is said to be of the quality of passion. The agent who is
free from attachment, who never speaketh of himself, who is endued with
constancy and energy, and is unmoved by success and defeat, is said to be
of the quality of goodness. The agent who is full of affections, who
wisheth for the fruit of actions, who is covetous, endued with cruelty,
and impure, and who feeleth joy and sorrow, is declared to be of the
quality of passion.[303] The agent who is void of application, without
discernment, obstinate, deceitful, malicious, slothful, desponding, and
procrastinating, is said to be of the quality of darkness.[304] Hear now,
O Dhananjaya, the three-fold division of intellect and constancy,
according to their qualities, which I am about to declare exhaustively
and distinctly. The intellect which knoweth action and inaction, what
ought to be done and what ought not to be done, fear and fearlessness,
bondage and deliverance, is, O son of Pritha, of the quality of goodness.
The intellect by which one imperfectly discerneth right and wrong, that
which ought to be done and that which ought not to be done, is, O son of
Pritha, of the quality of passion. That intellect which, shrouded by
darkness, regardeth wrong to be right, and all things as reversed, is, O
son of Pritha, of the quality of darkness. That unswerving constancy by
which one controls the functions of the mind, the life-breaths, and the
senses, through devotion, that constancy, is, O son of Pritha, of the
quality of goodness.[305] But that constancy, O Arjuna, by which one
holds to religion, desire, and profit, through attachment, desiring
fruit, that constancy, O son of Pritha, is of the quality of passion.
That through which an undiscerning person abandons not sleep, fear,
sorrow, despondency, and folly, that constancy is deemed to be of the
quality of darkness. Hear now from me, O bull of Bharata's race, of the
three kinds of happiness. That in which one findeth pleasure from
repetition (of enjoyment), which bringeth an end to pain, which is like
poison first but resembleth nectar in the end, that happiness born of the
serenity produced by a knowledge of self, is said to be of the quality of
goodness.[306] That which is from the contact of the senses with their
objects which resembleth nectar first but is like poison in the end, that
happiness is held to be of the quality of passion. That happiness which
in the beginning and its consequences deludeth the soul, and springeth
from sleep, indolence, and stupidity, that is described to be of the
quality of darkness. There is not, either on earth or heaven among the
gods, the entity that is free from these three qualities born of nature.
The duties of Brahmanas, Kshatriyas, and Vaisyas, and of Sudras also, O
chastiser of foes, are distinguished by (these three) qualities born of
nature. Tranquillity, self-restraint, ascetic austerities, purity,
forgiveness, rectitude, knowledge, experience, and belief (in an
existence hereafter),--these are the duties of Brahmanas, born of (their
proper) nature. Bravery, energy, firmness, skill, not flying away from
battle, liberality, the bearing of a ruler,--these are the duties of
Kshatriyas, born of (their proper) nature. Agriculture, tending of
cattle, and trade, are the natural duties of Vaisyas. Of Sudras also, the
natural duty consists in servitude. Every man, engaged in his own duties,
attains to perfection. Hear now how one obtains perfection by application
to his duties. Him from whom are the movements of all beings, Him by whom
all this is pervaded, worshipping him by (the performance of) one's own
duty, one obtaineth perfection. Better is one's own duty though performed
faultily than another's duty well-performed. Performing the duty
prescribed by (one's own) nature, one incurreth no sin. One must not
abandon, O son of Kunti, one's natural duty though tainted with evil, for
all actions are enveloped by evil like fire by smoke. He whose mind is
unattached everywhere, who hath subdued his self, and whose desire hath
departed, obtaineth, through renunciation, the supreme perfection of
freedom from work. Learn from me, only in brief, O son of Kunti, how one,
having obtained (this kind of) perfection, attaineth to Brahma which is
the supreme end of knowledge. Endued with a pure mind, and restraining
his self by constancy, renouncing sound and other objects of sense, and
casting off affection and aversion, he who resideth in a lonely place,
eateth little, and restraineth speech, body, and mind, who is ever intent
on meditation and abstraction, who hath recourse to indifference, who,
abandoning egoism, violence, pride, lust, wrath, and (all) surroundings,
hath been freed from selfishness and is tranquil (in mind), becometh fit
for assimilation with Brahma. Becoming one with Brahma, tranquil in
spirit, (such a) one grieveth not, desireth not; alike to all beings, he
obtaineth the highest devotion to Me. By (that) devotion he truly
understandeth Me. What I am, and who I am; then understanding Me truly,
he entereth into Me forthwith. Even performing all actions at all times
having refuge in Me, he obtaineth, through my favour, the seat that is
eternal and imperishable. Dedicating in thy heart all actions to Me,
being devoted to Me, resorting to mental abstraction, fix thy thoughts
constantly on Me. Fixing thy thoughts on Me, thou wilt surmount all
difficulties through my grace. But if from self-conceit thou wilt not
listen, thou wilt (then) utterly perish. If, having recourse to
self-conceit, thou thinkest--I will not fight,--that resolution of thine
would be vain, (for) Nature will constrain thee. That which, from
delusion, thou dost not wish to do, thou wilt do involuntarily, bound by
thy own duty springing from (thy own) nature. The Lord, O Arjuna,
dwelleth in the region of the heart of beings, turning all beings as if
mounted on a machine, by his illusive power. Seek shelter with Him in
every way, O Bharata. Through his grace thou wilt obtain supreme
tranquillity, the eternal seat. Thus hath been declared to thee by Me the
knowledge that is more mysterious than any (other) matter. Reflecting on
it fully, act as thou likest. Once more, listen to my supernal words, the
most mysterious of all. Exceedingly dear art thou to Me, therefore, I
will declare what is for thy benefit. Set thy heart on Me, become My
devotee, sacrifice to Me, bow down to Me. Then shalt thou come to Me. I
declare to thee truly, (for) thou art dear to Me. Forsaking all
(religious) duties, come to Me as thy sole refuge. I will deliver thee
from all sins. Do not grieve. This is not to be ever declared by thee to
one who practiseth no austerities, to one who is not a devotee, to one
who never waiteth on a preceptor, nor yet to one who calumniateth Me. He
who shall inculcate this supreme mystery to those that are devoted to Me,
offering Me the highest devotion, will come to Me, freed from (all his)
doubts.[307] Amongst men there is none who can do Me a dearer service
than he, nor shall any other on earth be dearer to Me than he. And he who
will study this holy converse between us, by him will have been offered
to Me the sacrifice of knowledge. Such is my opinion. Even the man who,
with faith and without cavil, will hear it (read), even he freed (from
re-birth), will obtain of the blessed regions of those that perform pious
acts. Hath this, O son of Pritha, been heard by thee with mind undirected
to any other objects? Hath thy delusion, (caused) by ignorance, been
destroyed, O Dhananjaya?'

"Arjuna said, 'My delusion hath been destroyed, and the recollection (of
what I am) hath been gained by me, O Undeteriorating one, through thy
favour. I am now firm. My doubts have been dispelled. I will do thy
bidding.'"

Sanjaya continued, "Thus I heard this converse between Vasudeva and the
high-souled son of Pritha, (that is) wonderful and causeth the hair to
stand on end. Through Vyasa's favour heard I this supreme mystery, this
(doctrine of) Yoga, from Krishna himself, the Lord of Yoga, who declared
it in person. O King recollecting and (again) recollecting this wonderful
(and) holy converse of Kesava and Arjuna, I rejoice over and over again.
Recollecting again and again that wonderful form also of Hari, great is
my amazement, O king, and I rejoice ever more. Thither where Krishna, the
Lord of Yoga (is), thither where the great bowman (Partha) is, thither,
in my opinion, are prosperity, and victory, and greatness, and eternal
justice[308]'"

[End of the Bhagavad Gita]



SECTION XLIII

Sanjaya said,--"Beholding Dhananjaya then to take up once again (his)
arrows and Gandiva, the mighty car-warriors (of the Pandava party)
uttered a tremendous shout. And those heroes, viz., the Pandavas and the
Somakas, and those who followed them, filled with joy, blew their
sea-born conches. And drums, and Pesis, and Karkachas, and cow-horns were
beaten and blown together, and the uproar made was very loud. And then, O
ruler of men, there came the gods, with Gandharvas and the Pitris, and
the hosts of Siddhas and Charanas, from desire of witnessing (the sight).
And Rishis highly blessed came there in a body with him (Indra) of a
hundred sacrifices at their head, for beholding that great slaughter.
Then, O king, beholding the two armies, that looked like two oceans,
ready for the encounter and continuously moving, the heroic king
Yudhishthira, the Just, putting off his coat of mail and casting aside
his excellent weapon and quickly descending from his car, with joined
hands, proceeded on foot, eyeing the grandsire, with restrained speech,
facing the east, towards the direction where the hostile host was
(standing).[309] And seeing him proceed (thus), Dhananjaya, the son of
Kunti, speedily alighting from his car, followed him, accompanied by his
(other) brothers. And the Lord Vasudeva also followed him behind. And the
principal kings too (of his army), filled with anxiety, followed in the
same path.

"Arjuna said, 'What is this act of thine, O king, that abandoning thy
brothers, thou proceedest on foot, face eastwards, to the hostile host?'

"Bhimasena said, 'Where wilt thou go, O king of kings, having cast off
thy coat of mail and weapons, towards the warriors of the foe cased in
mail, and leaving thy brothers, O ruler of earth?'

"Nakula said, 'Thou art my eldest brother, O Bharata, (beholding) thee
proceeding in this way, fear troubleth my bosom. Tell (us), whither wilt
thou go?'

"Sahadeva said, 'When these hostile divisions, terrible and numerous, are
here with whom we are to fight, whither dost thou go, O king, in the
direction of our foes?'

Sanjaya continued, "Though thus addressed by his brothers, O son of
Kuru's race, Yudhishthira of restrained speech said nothing but continued
to proceed. Unto them (then), the high-souled Vasudeva of great wisdom
smilingly said,--His object is known to me. Having paid his respects to
all his superiors (such as) Bhishma, Drona, and Kripa, and Salya also, he
will fight the foe. It is heard in histories of olden times that he who,
having paid his respects according to the ordinance unto his preceptors,
revered in years and his kinsmen, fighteth with those that are his
superiors, is sure to obtain victory in battle. Even that is my
opinion.--When Krishna was saying this, among the ranks of
Dhritarashtra's son, a loud uproar of Alas, and Oh arose, but the other
(army) remained perfectly still. Beholding Yudhishthira, the heroic
warriors of Dhritarashtra's Son conversed with one another saying,--'This
one is an infamous wretch of his race. It is plain that this king is
coming in terror towards Bhishma's side. Yudhishthira, with his brothers,
hath become a seeker after (Bhishma's) shelter. When Dhananjaya, however,
is (his) protector, and Pandu's son Vrikodara, and Nakula, and Sahadeva
also, why doth the (eldest) son of Pandu come (hither) in fear? Though
celebrated in the world, this one, however, could never have been born in
the Kshatriya order, since he is weak and his bosom is filled with fear
(at the prospect) of battle.' Then those warriors all praised the
Kauravas. And all of them, becoming rejoiced, with cheerful hearts waved
their garments. And, O monarch, all the warriors there (then) censured
Yudhishthira with all his brothers and along with Kesava too. Then the
Kaurava army, having said Fie to Yudhishthira, soon again, O monarch,
became perfectly still,--What will this king say? What will Bhishma say
in reply? What will Bhima boastful of his powers in battle, (say), and
what Krishna and Arjuna? What, indeed, hath (Yudhishthira) to say?--Great
was the curiosity then, O king, of both the armies in respect of
Yudhishthira. The king (meanwhile), penetrating the hostile array
bristling with arrows and darts, proceeded quickly towards Bhishma,
surrounded by his brothers. Seizing his feet with his two hands, the
royal son of Pandu then said unto Santanu's son Bhishma who was there
ready for battle, (these words).

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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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