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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 LXIV

Sanjaya said, "Then, O king, Bhurisravas, excited with great wrath,
pierced Satyaki with nine arrows like the conductor of an elephant
piercing an elephant with the iron hook. Satyaki also, of immeasurable
soul, in the very sight of all the troops, pierced the Kaurava warrior
with nine shafts. Then king Duryodhana, accompanied by his uterine
brothers, surrounded Somadatta's son thus striving in battle. Similarly
the Pandavas also, of great energy, quickly surrounding Satyaki in that
battle took up their positions around him. And Bhimasena, excited with
wrath, and with mace upraised, O Bharata, encountered all thy sons headed
by Duryodhana. With many thousands of cars, and excited with wrath and
vindictiveness, thy son Nandaka pierced Bhimasena of great might with
keen-edged and sharp-pointed shafts whetted on stone and winged with the
feathers of the kanka bird. Then Duryodhana, O king, in that great
battle, excited with wrath, struck Bhimasena in the breast with nine
shafts. Then the mighty-armed Bhima of great strength mounted on his own
excellent car and addressing (his charioteer) Visoka, said, 'These heroic
and mighty sons of Dhritarashtra, all great car-warriors, are exceedingly
angry with me and desirous of slaying me in battle. I will slay all these
today in thy sight, without doubt. Therefore, O charioteer, guide my
steed in battle with care.' Having said this, O monarch, Pritha's son
pierced thy son with sharp-pointed arrows decked with gold. And he
pierced Nandaka in return with three arrows between his two breasts. Then
Duryodhana having pierced the mighty Bhima with six arrows pierced Visoka
in return with three other sharp arrows. And Duryodhana, O king, as if
smiling the while, with three other sharp arrows cut off at the grasp the
resplendent bow of Bhima in that battle. Bhima then, that bull among men,
beholding his charioteer Visoka afflicted, in that conflict, with sharp
shafts by thy son armed with the bow, and unable to bear it, drew another
excellent bow, excited with wrath, for the destruction of thy son, O
monarch. And excited with great wrath, he also took up an arrow with
horse-shoe head and furnished with excellent wings. And with that (arrow)
Bhima cut off the excellent bow of the king. Then thy son, excited to the
highest pitch of fury, leaving that broken bow aside, speedily took up
another that was tougher. And aiming a terrible shaft blazing as Death's
rod, the Kuru king, excited with rage struck Bhimasena between his two
breasts. Deeply pierced therewith, and greatly pained, he sat down on the
terrace of his car. And while seated on the terrace of his car, he
swooned away. Beholding Bhima thus unmanned, the illustrious and mighty
car-warriors of the Pandava army, headed by Abhimanyu could not bear it.
And those warriors then, with great steadiness, showered on thy sons'
head a thick down-pour of fierce shafts. Then the mighty Bhimasena,
regaining consciousness, pierced Duryodhana at first with those shafts
and then with five. And that mighty bowman the son of Pandu then pierced
Salya with five and twenty shafts furnished with golden wings. And
pierced therewith, Salya was borne away from the battle. Then thy
fourteen sons, viz., Senapati, Sushena, Jalasandha, Sulochana, Ugra,
Bhimaratha, Bhima, Viravahu, Aolupa, Durmukha, Dushpradarsha, Vivitsu,
Vikata, and Sama, then encountered Bhimasena in battle. United together
they rushed against Bhimasena, and with eyes red in wrath, showering
countless arrows, they pierced him deeply. Then the heroic and mighty
Bhimasena of strong arms, beholding thy sons, licking the corners of his
mouth like a wolf in the midst of smaller creatures, fell upon them with
the impetuosity of Garuda. And the son of Pandu then cut off the head of
Senapati with a shaft having a horse-shoe head. And with delighted soul
and laughing the while, that mighty-armed warrior, piercing Jalasandha
with three arrows, despatched him to Yama's abode. And next, smiting
Sushena, he sent him to the presence of Death's self. And with a single
broad-headed shaft he felled on the ground the head, handsome as the
moon, of Ugra, decked with turban and adorned with ear-rings. And in that
battle, Pandu's son Bhima, with seventy shafts, despatched Viravahu to
the other world with his steeds and standard and charioteer. And smiling
the while, O king, Bhimasena quickly despatched both the brothers Bhima
and Bhimaratha also to Yama's abode. And then in that great battle in the
very sight of all the troops, with an arrow of horse-shoe head Bhima
despatched Sulochana also to Death's domain. Then the rest of thy sons
that were there, O king, beholding the prowess of Bhimasena and while
thus being struck by that illustrious warrior, all fled from battle from
fear of Bhima. Then Santanu's son, addressing all the mighty car-warriors
(of his army) said, 'That fierce bowman, Bhima, excited with wrath in
battle, is slaying the mighty sons of Dhritarashtra and other heroic
car-warriors united together, whatever their knowledge of weapons, and
whatever their bravery. Therefore, seize ye all that son of Pandu'. Thus
addressed, all the troops of the Dhritarashtra army, excited with rage,
rushed towards Bhimasena endued with great might, And Bhagadatta, O king,
on his elephant of rent temples, suddenly rushed thither where Bhimasena
was stationed. And thither to the combat, he shrouded Bhima with his
shafts whetted on stone so as to make him completely invisible, like the
clouds covering the sun. Those mighty car-warriors, however, (of the
Pandava army), relying on the prowess of their own arms, could not bear
that shrouding of Bhima (with the arrowy showers of Bhagadatta). They,
therefore, surrounding Bhagadatta on all sides, poured on him their
arrowy down-pours. And they pierced his elephant also with showers of
shafts. And struck by all those mighty car-warriors with showers of
fierce shafts of diverse kinds that elephant, O king, of the ruler of the
Pragjyotishas with blood trickling down his body, became beautiful to
behold on the field of battle like a mass of clouds tinged with the rays
of the sun. And that elephant with temporal juice trickling down urged by
Bhagadatta, like the Destroyer, ran with double his former speed, shaking
the very earth with his tread. Then all those mighty car-warriors,
beholding that terrible mien of the animal, and regarding it
irresistible, became cheerless. Then king Bhagadatta, that tiger among
men, excited with rage, struck Bhimasena between his two breasts with a
straight shaft. Deeply pierced by the king with that shaft, that great
bowman and mighty car-warrior, with limbs deprived of sensation in
consequence of a swoon, sat down on his car, holding his flagstaff. And
beholding those mighty car-warriors terrified and Bhimasena in a swoon,
Bhagadatta of great prowess uttered a loud roar. Then, O king, that
terrible Rakshasa Ghatotkacha, beholding Bhima in that state, became
excited with rage and there and then disappeared from the view. And
creating a terrible illusion enhancing the fears of the timid, he
reappeared in a moment assuming a fierce form. Himself riding on an
Airavata created by his powers of illusion, the other Dik-elephants,
viz., Anjana, Vamana, and Mahapadma of blazing glory, followed him. And
those three mighty elephants, ridden by Rakshasas, were of huge form,
with juice profusely trickling down in three lines, and endued with great
speed and prowess. Then Ghatotkacha urged his own elephant to battle,
desirous, O chastiser of foes, of slaying Bhagadatta with his elephant.
And those other elephants, excited with fury and each endued with four
tusks, urged by Rakshasas of great strength, fell from all sides upon
Bhagadatta's elephant and afflicted him with their tusks. And the
elephant of Bhagadatta, thus afflicted by those elephants, (already)
struck with arrows and feeling great pain, uttered loud cries that
resembled the thunder of Indra. And hearing those terrible and loud cries
of that roaring elephant, Bhishma, addressing Drona, Suyodhana and all
the kings, said, 'The mighty bowman Bhagadatta is battling with the
wicked-souled son of Hidimva, and hath fallen into great distress. That
Rakshasa is of huge form, and the king also is very wrathful. Engaged in
battle, they would certainly prove each other's death. Loud shouts were
also heard of the rejoicing Pandavas, and the cries of agony of (king
Bhagadatta's) terrified elephant. Blessed be ye, let us all go there for
rescuing the king, for, if left unprotected, in battle, he will soon give
up his life. Ye warriors of great energy, do, as I bid, even now. Ye
sinless ones, make no delay. The combat deepens and becometh fierce,
making the hair to stand on end. That commander of a division is
high-born, endued with great bravery, and devoted to us. Ye warriors of
unfading glory, it is meet that his rescue should be effected by us.'
Hearing these words of Bhishma, all the kings (of the Kuru army), headed
by Bharadwaja's son, desirous of rescuing Bhagadatta, proceeded with
great speed to where the ruler of the Pragjyotishas was. And beholding
the enemy advancing, the Panchalas with the Pandavas, headed by
Yudhishthira, pursued them behind. Then that prince of Rakshasas, endued
with great prowess, beholding that division (of the enemy) advance,
uttered a fierce roar, deep as that of thunder. Hearing that roar of his
and beholding those battling elephants, Santanu's son Bhishma once again
addressed Bharadwaja's son and said, 'I do not like to fight (to-day)
with the wicked-souled son of Hidimva. Endued with great might and
energy, he is at present well-supported. He is incapable of being
vanquished now by the wielder of the thunder-bolt himself. Of sureness of
aim, he is a great smiter. As regards ourselves, our animals are tired
(today). We have also been greatly mangled by Panchalas and the Pandavas.
I do not like fresh encounter with the victorious Pandavas. Let the
withdrawal of our army, therefore, be proclaimed today. Tomorrow we will
fight with the foe.' Hearing these words of the grandsire, the Kauravas,
afflicted with the fear of Ghatotkacha, and availing of the advent of
night as a pretext, gladly did what the grandsire said. And after the
Kauravas had withdrawn, the Pandavas, crowned with victory uttered
leonine roars, mingling them with the blare of conches and the notes of
pipes. Thus did the battle take place that day, O Bharata, between the
Kurus and the Pandavas headed by Ghatotkacha. And the Kauravas also,
vanquished by the Pandavas and overcome with shame, retired to their own
tents when night came. And those mighty car-warriors, the sons of Pandu,
their bodies mangled with shafts and themselves filled with (the result
of) the battle, proceeded, O king, towards their encampment, with
Bhimasena and Ghatotkacha, O monarch, at their head. And filled with
great joy, O king, they worshipped those heroes. And they uttered diverse
kinds of shouts which were mingled with the notes of trumpets. And those
high-souled warriors shouted making the very earth tremble therewith, and
grinding as it were, O sire, the hearts of thy sons. And it was thus that
those chastisers of foes, when night came, proceeded towards their tents.
And king Duryodhana, cheerless at the death of his brothers, passed some
time in thoughtfulness, overcome with grief and tears. Then making all
the arrangements for his camp according to the rules (of military
science), he began to pass the hours in meditation, scorched with grief
and afflicted with sorrow on account of his (slain) brothers."



SECTION LXV

Dhritarashtra said, 'Hearing of those feats of the sons of Pandu which
are incapable of being achieved by the gods themselves, my heart, O
Sanjaya, is filled with fear and wonder. Hearing also of the humiliation
of my sons in every way, great hath been my anxiety as to the consequence
that will ensue. The words uttered by Vidura will, no doubt, consume my
heart. Everything that hath happened seemeth to be due to Destiny, O
Sanjaya. The combatants of the Pandava army are encountering and smiting
those best of warriors having Bhishma for their head, those heroes
conversant with every weapon. What ascetic penances have been performed
by the high-souled and mighty sons of Pandu, what boon hath they
obtained, O son, or what science is known to them, in consequence of
which, like the stars in the firmament, they are undergoing no
diminution? I cannot bear it that my army should be repeatedly
slaughtered by the Pandavas. The divine chastisement, highly severe, both
fallen on me alone. Tell me everything truly, O Sanjaya, about that for
which the sons of Pandu have become unslayable and mine slayable. I do
not see the other shore of this (sea of) distress.[383] I am like a man
desirous of crossing the vastly deep ocean with my two arms alone. I
certainly think that a great calamity hath overtaken my sons. Without
doubt, Bhima will slay all my sons. I do not see that hero who is able to
protect my sons in battle. The death of my sons in this battle, O
Sanjaya, is certain. It behoveth thee, therefore, O Suta, to tell me, who
asketh thee, everything about the true cause of all these. Beholding his
own troops retreating from battle, what did Duryodhana do? And what old
Bhishma and Drona, and Kripa, and Suvala's son, and Jayadratha, and that
mighty bowman, viz., Drona's son and Vikarna of great strength do? When
also, O thou of great wisdom, my sons turned back from the fight, what O
Sanjaya, became the resolve of those high-souled warriors?"

Sanjaya said, "Listen, O king, with attention, and having listened, let
it go to thy heart. Nothing (in this) is the result of incantation,
nothing the result of illusion of any king. Nor have the sons of Pandu
created any new terrors. They are endued with might; and they are
fighting by fair means in this battle. Desirous of high fame, the sons of
Pritha always do every act, including even the support of their lives,
agreeably to the way of morality. Endued with every kind of prosperity,
and possessed of great strength, they never desist from battle, keeping
their eyes on righteousness. And victory is there where righteousness is.
It is for this, O king, that the sons of Pritha are unslayable in battle
and always victorious. Thy sons are of wicked souls and are addicted to
sinfulness. They are cruel and wedded to mean acts. It is for this that
they are being weakened in battle. Thy sons, O king, like despicable men,
did many cruel and deceitful acts to the sons of Pandu. Disregarding,
however, all those offences of thy sons, the sons of Pandu always
concealed those acts, O elder brother of Pandu. Thy sons also, O king, on
numerous occasions humiliated the Pandavas. Let them now reap the
terrible fruit, like poison, of that persistent course of
sinfulness.[384] That fruit should be enjoyed by thee also, O king, with
thy sons and kinsmen, since thou, O king, could not be awakened even
though counselled by thy well-wishers. Repeatedly forbidden by Vidura, by
Bhishma, by the high-souled Drona, and by myself also thou didst not
understand, rejecting our words intended for thy good and worthy of thy
acceptance, like a sick man rejecting the medicine prescribed. Accepting
the views of thy sons thou hadst regarded the Pandavas as already
vanquished. Listen again, O king, to what thou hast asked me, viz., the
true cause, O chief of the Bharatas, of the victory of the Pandavas. I
will tell thee whit I have heard, O chastiser of foes. Duryodhana had
asked the grandsire this very question. Beholding his brothers, all
mighty car-warriors, vanquished in battle, thy son Duryodhana, O Kaurava,
with heart confounded with grief, repairing with humility during the
night to the grandsire possessed of great wisdom, asked him this
question. Listen to me, O monarch, about it all.

"Duryodhana said, 'Drona and thou, and Salya, and Kripa, and Drona's son,
and Kritavarman the son of Hridika, and Sudakshina the ruler of the
Kamvojas, and Bhurisravas, and Vikarna, and Bhagadatta of exceeding
prowess, are all regarded as mighty car-warriors. All of these, again,
are high-born, and prepared to throw away their lives in battle. It is my
opinion that these are a match for even the three worlds (united
together). Even all the warriors of the Pandava army (united together)
cannot bear your prowess. A doubt has arisen in my mind. Explain it to me
who enquireth of thee. Who it is, relying on whom the Pandavas are
vanquishing us repeatedly.'

"Bhishma said, 'Listen, O king, to the words that I will speak unto thee,
O thou of Kuru's race. Frequently wert thou addressed by me to the same
effect but thou didst not do what I said. Let peace be made with the
Pandavas, O best of the Bharatas. I regard this to be beneficial both to
the world and thee, O lord. Enjoy this earth, O king, with thy brothers
and be happy, gratifying all thy well-wishers and delighting thy
kinsfolk. Although I cried myself hoarse before this, thou didst not yet
listen to me, O sire. Thou hadst always disregarded the sons of Pandu.
The effect of all that hath now overtaken thee. Listen also, O king, from
me as I speak of it, O Lord, to the reason why the Pandavas, whose
achievements tire them not, are unslayable.[385] There is not, was not,
will not be, the being in all the worlds who would or will be able to
vanquish the sons of Pandu who are all protected by the wielder of
Saranga. Listen truly, O thou that art conversant with morality, to that
ancient history which was recited to me by sages of souls under control.
In days of yore, all the celestials and the Rishis, united together,
waited reverentially on the Grandsire upon the mountains of Gandhamadana.
And the Lord of all creatures, seated at his case in their midst, beheld
an excellent car stationed in the firmament, blazing with effulgence.
Having ascertained (everything about it) by meditation, joining his hands
with restrained heart, Brahman, with delighted soul, made his salutations
to the highest Divine Being. And the Rishis and the celestials, beholding
in the firmament (the form thus) displayed, all stood up with joined
hands, their eyes fixed on that wonder of wonders. Worshipping him duly,
Brahma, the foremost of all conversant with Brahman, the Creator of the
universe, acquainted with the highest morality, uttered these high words:
Thou art the Glory of the Universe for thy form. Thou art the Lord of the
Universe. O thou whose protection extendeth through the whole Universe, O
thou that hath the Universe for thy work, O thou that hath thy soul under
control, Thou art the Supreme Master of the Universe. Thou art Vasudeva.
Therefore, I seek refuge in Thee that art the soul of Yoga and the
highest Divinity. Victory to Thee that art the Supreme God of the
Universe. Victory to Thee that art ever employed in the good of the
worlds. Victory to Thee that art the Lord of Yoga. Thee that art
all-powerful. Victory to Thee that art prior, and subsequent to Yoga.
Having the lotus springing from thy navel, and having large expansive
eyes, victory to Thee that art Lord of Lords of the Universe. O Lord of
the Past, the Present, and the Future, victory to Thee that art the
embodiment of gentleness. Thee that art the sun of suns. O thou that art
the receptacle of untold attributes, victory to Thee that art the refuge
of all things. Thou art Narayana, thou art incapable of being understood,
victory to Thee that art the wielder of the bow called Saranga. Victory
to Thee that art endued with every attribute, O thou that hast the
Universe for thy form, O thou that art ever hale. O Lord of the Universe,
O thou of mighty arms, victory to Thee that art always ready for
benefitting the worlds. O great Snake, O huge Boar, O first Cause, O thou
of tawny locks, victory to Thee that art Almighty. O thou of yellow
robes, O Lord of the cardinal and the subsidiary points of the compass, O
thou that hast the Universe for thy abode, O thou that art Infinite, O
thou that hast no decay, O thou that art the Manifest, O thou that art
the Unmanifest, O thou that art the immeasurable Space, O thou that hast
all thy senses under control, O thou that always achievest what is good,
O thou that art immeasurable, O thou that alone knowest thy own nature,
victory to Thee that art deep, O thou that art the giver of all wishes, O
thou that art without end, O thou that art known as Brahma, O thou that
art Eternal, O thou that art the Creator of all creatures, O thou that
art ever successful, O thou whose acts always display wisdom, O thou that
art conversant with morality, O thou that givest victory, O thou of
mysterious Self, O thou that art the Soul of all Yoga, O thou that art
the Cause of everything that hath sprung into existence, O thou that art
the knowledge of the selves of all beings, O Lord of the worlds, victory
to thee that art the Creator of all beings. O thou that hath thyself for
thy origin, O thou that art highly blessed, O thou that art the Destroyer
of everything, O thou that art the inspirer of all mental thoughts,
victory to Thee that art dear to all conversant with Brahma. O thou that
art busy in creation and destruction, O controller of all wishes, O
Supreme Lord, O thou that art the Cause of Amrita, O thou that art
All-existent, O thou that art the first that appears at the end of the
Yuga, O thou that art the giver of victory, O Divine Lord of the Lord of
all creatures, O thou that hast the lotus springing from thy navel, O
thou of mighty strength, O thou that art sprung from Thyself, O thou that
art the great elements in their primeval state, O thou that art the soul
of all (religious) rites, victory to Thee that givest all. The goddess
Earth represents thy two feet, the cardinal and the subsidiary directions
thy arms, and the heavens thy head. I am thy form, the celestials
constitute thy limbs, and the Sun, the moon are thy two eyes. Ascetic
austerities and Truth born of morality and (religious) rites, constitute
thy strength. Fire is thy energy, the wind is thy breath, and the waters
have sprung from thy sweat. The twins Aswins constitute thy ears, and the
goddess Saraswati is thy tongue. The Vedas are thy Knowledge, and upon
thee resteth this Universe. O Lord of Yoga and Yogins, we do not know thy
extent, thy measure, thy energy, thy prowess, thy might, thy origin. O
God, O Vishnu, filled with devotion in thee, and depending upon thee with
vows and observances, we ever worship Thee as the highest Lord, the God
of gods. The Rishis, the gods, Gandharvas, the Yakshas, the Rakshasas,
the Pannagas, the Pisachas, human beings, beasts, birds, reptiles,--all
these were created by me on Earth through Thy grace. O thou having the
lotus springing from thy navel, O thou of large expansive eyes, O
Krishna, O Dispeller of all woe, Thou art the Refuge of all creatures,
and Thou art their Guide. Thou hast the Universe for thy mouth. Through
thy grace, O Lord of the gods, the gods are ever happy. Through thy grace
the Earth hath always been freed from terrors. Therefore, O thou of large
eyes, take birth in the race of Yadu.[386] For the sake of establishing
righteousness, for slaying the sons of Diti, and for upholding the
Universe, do what I have said, O Lord. O Vasudeva, that which is thy
supreme mystery, that, O Lord hath been sung by me through Thy grace.
Having created the divine Sankarshana out of thy own Self by Thyself,
thou didst then, O Krishna, create Thyself as Pradyumna born of thyself.
From Pradyumna thou didst then create Aniruddha who is known as the
eternal Vishnu. And it was Aniruddha who created me as Brahma, the
upholder of the Universe. Created out of Vasudeva's essence I have,
therefore, been created by thee. Dividing Thyself into portions, take
birth, O Lord, among human beings. And slaughtering the Asuras there for
happiness of all the worlds, and establishing righteousness, and winning
renown, Thou wilt again truly attain to Yoga. The regenerate Rishis on
Earth and the gods, O thou of infinite prowess, devoted to thee, sing of
thy wonderous Self under those names that belong to thee. O thou of
excellent arms, all classes of creatures rest on thee, having taken
refuge in Thee, thou giver of boons. The regenerate ones sing Thee as the
world's bridge, having no beginning, middle and end, and as possessed of
unlimited Yoga.'"



SECTION LXVI

"Bhishma said, 'Then that illustrious Deity, the Lord of the worlds,
replied unto Brahma in a soft deep voice, saying,--'Through Yoga, O sire,
all that is wished by thee is known to me. It will be even as thou
wishest,--And saying this, he disappeared then and there. Then the gods,
Rishis, and Gandharvas, filled with great wonder and curiosity all asked
the Grandsire, saying,--'Who is that one, O Lord, that was worshipped by
thy illustrious self with such humility and praised in such high words?
We desire to hear,--Thus addressed, the illustrious Grandsire replied
unto all the Gods, the regenerate Rishis, and the Gandharvas, in sweet
words saying,--He who is called TAT, He who is Supreme, He who is
existent at present and who will be for all time, He who is the highest
Self, He who is the Soul of beings, and who is the great Lord, I was
talking even with His ever-cheerful self, ye bulls among gods. The Lord
of the Universe was solicited by me, for the good of the Universe, to
take his birth among mankind in the family of Vasudeva. I said unto
him,--For the slaughter of the Asuras take thy birth in the world of
men!--Those Daityas and Rakshasas, of fierce form and great strength,
that were slain in battle, have been born among men. Indeed, the
illustrious and mighty Lord, taking birth in the human womb, will live on
the Earth, accompanied by Nara. Those ancient and best of Rishis, viz.,
Nara and Narayana, are incapable of defeat in battle by even all the
celestials united together. Of immeasurable effulgence, those Rishis
viz., Nara and Narayana, when born together in the world of men, will not
be known (as such) by fools. He, from whose Self, I, Brahman, the Lord of
the whole Universe, have sprung that Vasudeva, that Supreme God of all
the worlds, is worthy of your adoration. Endued with great energy, and
bearing the conch, the discus, and the mace, he should never be
disregarded as a man, ye best of deities. He is the Supreme Mystery, the
Supreme refuge, the Supreme Brahma, and the Supreme glory. He is without
decay, Unmanifest, and Eternal. He it is who hath been sung as Purusha,
though none can comprehend him. The divine Artificer hath sung of him as
the Supreme Energy, the Supreme Felicity, and the Supreme Truth.
Therefore, the Lord Vasudeva of immeasurable prowess should never be
disregarded as a man by all the Asuras and the gods with Indra at their
head. That person of foolish understanding is called a wretch, who, from
disregard, speaketh of Hrishikesa as only a man. People speak of him as
one labouring under darkness who disregardeth Vasudeva, that Yogin of
illustrious soul, for his entering into a human form. People speak of him
as one labouring under darkness who knoweth not that Divine personage,
that Soul of the mobile and the immobile creation, that one bearing the
auspicious wheel (on his breast), that one of dazzling effulgence, that
one from whose navel hath sprung the (primeval) lotus. He who
disregardeth that wearer of the diadem and the Kaustuva gem, that
dispeller of fears of his friends, that high-souled one, sinketh in thick
darkness. Having known all these truths duly, that Lord of the worlds,
viz., Vasudeva, should be adored by every one, ye best of gods.'--

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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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