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The Mahabharata of Krishna Dwaipayana Vyasa, Volume 3 by or: Kisari Mohan Ganguli

o >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 3




"'"The Grandsire said, 'There is nothing of untruth in all this that ye
have said, ye denizens of heaven. I will hold the reins of the steeds for
Kapaddin while he will be engaged in fight.' Then that illustrious god,
that Creator of the worlds, the Grandsire, was appointed by the gods as
the driver of the high-souled Ishana. And when he was about to ascend
quickly upon that car worshipped by all, those steeds, endued with the
speed of the wind, bowed themselves with their heads to the Earth. Having
ascended the car the illustrious Deity, viz., the Grandsire resplendent
with his own energy, took the reins and the goad. Then the illustrious
god, raising those steeds addressed that foremost one among the gods,
viz., Sthanu, saying, 'Ascend.' Then, taking that arrow composed of
Vishnu and Soma and Agni, Sthanu ascended the car, causing the foe to
tremble by means of his bow. The great Rishis, the Gandharvas, the
throngs of gods, and the diverse tribes of Apsaras, then praised that
Lord of the gods after he had ascended the car. Resplendent with beauty,
the boon-giving Lord, armed with scimitar, shaft, and bow, stayed on the
car causing the three worlds to blaze forth with his own energy. The
great Deity once more said unto the gods headed by Indra, 'Ye should
never grieve, doubting my ability to destroy the Asura. Know that the
Asuras have already been slain by means of this arrow'. The gods then
answered, saying, 'It is true! The Asuras have already been slain.'
Indeed, the gods thinking that the words which the divine Lord had said
could not be untrue, became exceedingly gratified. Then that Lord of the
gods proceeded surrounded by all the gods, upon that large car, O king,
which had nothing to compare with it. And the illustrious Deity was
adored, all the while by the attendants that always wait upon him, and by
others that subsisted on meat, that were invincible in battle, and that
danced in joy on the present occasion, running wildly on all sides and
shouting at one another, Rishis also, of great good fortune, possessed of
ascetic merit and endued with high qualities, as also the gods, wished
for Mahadeva's success. When that boon-giving Lord, that dispeller of the
fears of the three worlds, thus proceeded, the entire universe, all the
gods, O best of men, became exceedingly gratified. And the Rishis there
adored the Lord of the gods with diverse hymns, and enhancing his energy,
O king, took up their station there. And millions upon millions of
Gandharvas played upon diverse kinds of musical instruments at the hour
of his setting out. When the boon-giving Brahman, having ascended the
car, set out for the Asuras, the Lord of the Universe, smiling the while,
said, 'Excellent, Excellent! Proceed, O god, to the spot where the
Daityas are. Urge the steeds wakefully. Behold today the might of arms
while I slay the foe in battle.' Thus addressed, Brahman urged those
steeds endued with the fleetness of the wind or thought towards that spot
where the triple city, O king, stood, protected by the Daityas and the
Danavas. With those steeds worshipped by all the worlds, and which
coursed with such speed that they seemed to devour the skies, the
illustrious god quickly proceeded for the victory of the denizens of
heaven. Indeed, when Bhava, riding on the car, set out towards the triple
city, his bull uttered tremendous roars, filling all the points of the
compass. Hearing that loud and terrible roar of the bull, many of the
descendants and followers of Taraka, those enemies of the gods, breathed
their last. Others amongst them stood facing the foe for battle. Then
Sthanu, O king, armed with trident became deprived of his senses in
wrath. All creatures became frightened, and the three worlds began to
tremble. Frightful portents appeared when he was on the point of aiming
that shaft. In consequence, however, of the pressure caused by the weight
of Soma, Agni, and Vishnu that were in that shaft, as also of the
pressure caused by the weight of Brahman and Rudra and the latter's bow,
that car seemed to sink. Then Narayana, issuing out of the point of that
shaft, assumed the form of a bull and raised that large car. During the
time the car had sunk and the foe had began to roar, the illustrious
Deity, endued with great might began, from rage, to utter loud shouts,
standing, O giver of honours, on the head of his bull and the back of his
steeds. At that time the illustrious Rudra was employed in eyeing the
Danava city. While in that posture, O best of men, Rudra cut off the
teats of the horses and clove the hoofs of the bull. Blessed be thou,
from the date the hoofs of all animals of the bovine species came to be
cloven. And from that time, O king, horses, afflicted by the mighty Rudra
of wonderful deeds, came to be without teats. Then Sarva, having stringed
his bow and aimed that shaft with which he had united the Pasupata
weapon, waited thinking of the triple city. And O king, as Rudra thus
stood, holding his bow, the three cities during that time became united.
When the three cities, losing their separate characters became united,
tumultuous became the joy of the high-souled gods. Then all the gods, the
Siddhas, and the great Rishis, uttered the word Jaya, adoring Maheshwara.
The triple city then appeared immediately before that god of unbearable
energy, that Deity of fierce and indescribable form, that warrior who was
desirous of slaying the Asuras. The illustrious deity, that Lord of the
universe, then drawing that celestial bow, sped that shaft which
represented the might of the whole universe, at the triple city. Upon
that foremost of shafts, O thou of great good fortune, being shot, loud
wails of woe were heard from those cities as they began to fall down
towards the Earth. Burning those Asuras, he threw them down into the
Western ocean. Thus was the triple city burnt and thus were the Danavas
exterminated by Maheswara in wrath, from desire of doing good to the
three worlds. The fire born of his own wrath, the three-eyed god
quenched, saying, 'Do not reduce the three worlds to ashes.' After this,
the gods, the Rishis, and the three worlds became all restored to their
natural dispositions, and gratified Sthanu of unrivalled energy with
words of high import. Receiving then the permission of the great god, the
gods with the Creator at their head went away to the places they came
from, their object being accomplished after such effort. Thus that
illustrious Deity, that Creator of the worlds, that Lord of both the Gods
and the Asuras, viz., Maheswara, did that which was for the good of all
the worlds. As the illustrious Brahman, the Creator of the worlds, the
Grandsire, the Supreme Deity of unfading glory, acted as the driver of
Rudra, so do thou restrain the steeds of the high-souled son of Radha
like Grandsire restraining those of Rudra. There is not the slightest
doubt, O tiger among kings, that thou art superior to Krishna, to Karna,
and to Phalguna. In battle, Karna is like Rudra, and thou art like
Brahman in policy. United, ye two, therefore, are competent to vanquish
my foes that are even like the Asuras. Let, O Shalya, that be done
speedily today by which this Karna, grinding the Pandava troops, may be
able to slay Kunti's son owning white steeds and having Krishna for the
driver of his car. Upon thee depend Karna, ourselves, our kingdom, and
(our) victory in battle. Hold the reins, therefore, of the excellent
steeds (of Karna). There is another story which I will narrate. Listen
once more to it. A virtuous brahmana had recited it in the presence of my
father. Hearing these delightful words fraught with the reasons and
purposes of acts, do, O Shalya, what thou mayst settle, without
entertaining any scruples. In the race of the Bhrigus was Jamadagni of
severe ascetic penances. He had a son endued with energy and every
virtue, who became celebrated by the name of Rama. Practising the
austerest penances, of cheerful soul, bound to observances and vows, and
keeping his senses under control, he gratified the god Bhava for
obtaining weapons. In consequence of his devotion and tranquillity of
heart. Mahadeva became gratified with him. Sankara, understanding the
desire cherished in his heart, showed himself unto Rama. And Mahadeva
said, 'O Rama, I am gratified with thee. Blessed be thou, thy desire is
known to me. Make thy soul pure. Thou wilt then have all that thou
desirest. I will give thee all weapons when thou wilt become pure. Those
weapons, O son, of Bhrigu, burn a person that is incompetent and that is
not deserving of them.' Thus addressed by that god of gods, that deity
bearing the trident, the son of Jamadagni, bending his head unto that
puissant high-souled one, said, 'O god of gods, it behoveth thee to give
those weapons unto me that am always devoted to thy service, when, indeed
thou wilt regard me fit for holding them.'"

"'Duryodhana continued. "With penances then, and restraining his senses,
and observances of vows, and worship and offerings and with sacrifices
and Homa performed with mantras, Rama adored Sarva for many long years.
At last Mahadeva, pleased with the high-souled son of Bhrigu's race,
described him, in the presence of his divine spouse, as possessed of many
virtues: 'This Rama, of firm vows is ever devoted to me.' Gratified with
him, the Lord Sankara thus repeatedly proclaimed his virtues in the
presence of gods and the Rishis, O slayer of foes. Meanwhile, the Daityas
became very mighty. Blinded by pride and folly, they afflicted the
denizens of heaven. The gods then, uniting together, and firmly resolved
to slay them, strove earnestly for the destruction of those foes. They,
however, failed to vanquish them. The gods then, repairing to Maheswara,
the Lord of Uma, began to gratify him with devotion, saying, 'Slay our
foes.' That god, having promised the destruction of their foes unto the
celestials, summoned Rama the descendant of Bhrigu. And Sankara addressed
Rama, saying, 'O descendant of Bhrigu, slay all the assembled foes of the
gods, from desire of doing good unto all the worlds as also for my
satisfaction.' Thus addressed, Rama replied unto that boon-giving Lord of
Three-eyes, saying, 'What strength have I, O chief of the gods destitute
as I am of weapons, to slay in battle the assembled Danavas that are
accomplished in weapons and invincible in fight? Maheswara said, 'Go thou
at my command. Thou shalt slay those foes. Having vanquished all those
enemies, thou shalt acquire numerous merits.' Hearing these words and
accepting them all, Rama, causing propitiatory rites to be performed for
his success, proceeded against the Danavas. Addressing those enemies of
the gods that were endued with might and possessed with folly and pride,
he said, 'Ye Daityas that are fierce in battle, give me battle. I have
been sent by the God of gods to vanquish you.' Thus addressed by the
descendant of Bhrigu, the Daityas began to fight. The delighter of the
Bhargavas, however, slaying the Daityas in battle, with strokes whose
touch resembled that of Indra's thunder, came back to Mahadeva.
Jamadagni's son, that foremost of brahmanas returned with many wounds on
his person inflicted by the Danavas. Touched, however by Sthanu, his
wounds were immediately healed. Gratified also with that feat of his, the
illustrious god gave diverse kinds of boons unto the high-souled son of
Bhrigu. With satisfaction in his heart, the trident-wielding God of gods
said, 'The pain thou hast suffered in consequence of the fall of weapons
upon thy body evidences the super-human feat that thou hast achieved, O
delighter of the Bhrigus. As desired by thee, accept from me these
celestial weapons.'"

"'Duryodhana continued, "Having obtained all the celestial weapons and
the boons that had been desired by him, Rama bowed unto Siva with his
head. Obtaining the leave also of the gods that great ascetic went away.
This is the old story that the rishi had recited. The descendant of
Bhrigu gave the whole science of weapons unto the high-souled Karna, O
tiger among kings with delighted heart. If Karna had any fault, O lord of
Earth, the delighter of Bhrigu's race would never have given him his
celestial weapons. I do not think that Karna could have been born in the
Suta order. I think him to be the son of a god, born in the kshatriya
order. I think that he was abandoned (in infancy) in order that the race
in which he was born might be ascertained (by his features and feats). By
no means, O Shalya, could this Karna have been born in the Suta order.
With his (natural) earring and (natural) coat of mail, this mighty
car-warrior of long arms, resembling Surya himself, could not be borne by
a common woman even as a she-deer can never bear a tiger. His arms are
massive, each resembling the trunk of a prince of elephants. Behold his
chest that is so broad and capable of resisting every foe. Karna
otherwise called Vaikartana, O king, cannot be an ordinary person. Endued
with great valour, this disciple of Rama, O king of kings, is a
high-souled personage.'"



35

"'Duryodhana said, "Even thus did that illustrious Deity, that Grandsire
of all the worlds, viz., Brahman, act as driver on that occasion and even
thus did Rudra become the warrior. The driver of the car, O hero, should
be superior to the warrior on it. Therefore, O tiger among men, do thou
hold the reins of the steeds in this battle. As on that occasion the
Grandsire had been selected with care by all the celestials, indeed, O
great king, as one greater than Sankara, so thou that art superior to
Karna art now selected by us with care. Like the Grandsire holding the
reins of Rudra's steeds, do thou hold, without delay, the reins of
Karna's steeds in battle, O thou of great splendour."

"'Shalya said, "O foremost of men, many a time have I heard this
excellent and celestial history, recited to me, of those two lions among
gods. Indeed, I have heard how the Grandsire acted as the driver of Bhava
and how the Asuras also, O Bharata, were all destroyed with one shaft.
Krishna also had knowledge of all this before, the knowledge, viz., of
how the illustrious Grandsire had become the driver on that occasion of
yore. Indeed, Krishna knoweth the past and the future with all their
details. Knowing this fact, he became the driver, O Bharata, of Partha
like the Self-create becoming the driver of Rudra. If the Suta's son, by
some means, succeeds in slaying the son of Kunti, Keshava, beholding
Partha slain, will fight himself. That bearer of the conch, the discus,
and the mace, will then consume thy army. There is no king here that will
stay in the ranks in front of that illustrious one of Vrishni's race when
he will be excited with wrath.'"

"Sanjaya said, 'Unto the ruler of the Madras who was speaking in that
strain, that chastiser of foes, viz., thy mighty-armed son of cheerful
soul replied, saying, "Do not, O mighty-armed one, think disparagingly of
Karna, otherwise called Vaikartana, in battle,--that warrior who is the
foremost of all wielders of arms and who is acquainted with the meaning
of the whole body of our scriptures. Hearing the terrible and loud twang
of his bow and the sound of his palms, the Pandava troops fly away on all
sides. Thou hast witnessed it with thy own eyes, O mighty-armed one, how
Ghatotkaca, screened by his illusions and displaying hundreds of still
slain that night (by Karna). Feeling a great fear all these days Vibhatsu
could never stand, fronting Karna. The mighty Bhimasena also, moved
hither and thither by the horn of Karna's bow, was, O king, addressed in
very harsh words such as 'Fool' and 'Glutton.' The two brave sons of
Madri also were defeated by Karna in great battle, though, from some
object he had in view, he did not, O sire, slay them then. That foremost
one of Vrishni's race, viz., the heroic Satyaki, the chief of the Satwata
clan, was vanquished by Karna and made carless. Others, such as all the
Srinjayas headed by Dhrishtadyumna, have been repeatedly defeated in
battle by Karna the great car-warrior who has achieved all these feats
and who excited with wrath, is competent to slay Purandara himself armed
with the thunderbolt in fight. Thyself also, O hero, art acquainted with
every weapon. Thou art, again, the master of all branches of learning.
There is none on Earth who is thy equal in might of arms. Irresistible in
prowess, thou art like a dart (Shalya) unto thy enemies. It is for this,
O king, that thou O slayer of foes, art called 'Shalya.' Encountering the
might of thy arms, all the Satwatas were unable to get the better of it.
Is Krishna superior to thee in might of arms, O king? Indeed, as Krishna
is to bear the burthen of the Pandava troops upon the slaughter of
Partha, even so art thou to bear the burthen of this vast (Kaurava) force
if Karna lays down his life. Why should he be able to resist my troops
and why shouldst not thou be able to slay the hostile troops, O sire? For
thy sake, O sire, I would willingly follow the footsteps of my (slain)
brothers and the other heroic kings of the Earth."

"'Shalya said, "O son of Gandhari, when thou, O giver of honours,
describest me before thy troops to be superior to the son of Devaki, I am
exceedingly gratified with thee. I accept the drivership of the
celebrated son of Radha when he will fight with that foremost of the sons
of Pandu, as thou desirest. I have, however, O hero, a compact to make
with Vaikartana, and that is this: I will utter whatever words I may
wish, in this one's presence.'"

"Sanjaya continued, 'Thy son then, O king, with Karna, O sire, answered
the ruler of the Madras, saying, "Let it be so" in the presence of all
the kshatriyas. Assured by Shalya's acceptance of the drivership,
Duryodhana, filled with joy, embraced Karna. Eulogised (by bards and
panegyrists around), thy son then once more addressed Karna, saying,
"Slay all the Parthas in battle, like the great Indra slaying the
Danavas." Shalya having accepted the office of holding the reins of his
steeds, Karna, with a cheerful heart, once more addressed Duryodhana,
saying, "The ruler of the Madras does not say very cheerfully what he
says. O king, solicit him once more in sweet words." Thus addressed, the
mighty king Duryodhana, possessed of great wisdom and accomplished in
everything, once more spoke unto that lord of Earth, viz., Shalya, the
ruler of Madras, in a voice deep as that of the clouds and filling the
whole region there with the sound of that voice: "O Shalya, Karna thinks
that he should fight with Arjuna today. O tiger among men hold the reins
of Karna's steeds in battle. Having slain all the other warriors Karna
desires to slay Phalguna. I solicit thee, O king, repeatedly, in the
matter of holding the reins of his steeds. As Krishna, that foremost of
all drivers, is the counsellor of Partha, even so do thou protect the son
of Radha today from every danger.'"

"Sanjaya continued, 'Embracing thy son then, Shalya the ruler of the
Madras, joyfully answered that slayer of foes, viz., Duryodhana, saying,
"If this is what is thou thinkest, O royal son of Gandhari, O thou of
handsome features, I shall, for that, accomplish everything that may be
agreeable to thee. O chief of the Bharatas, for whatever acts I may be
fit, employing myself therein with my whole heart, I will bear the
burthen of those acts of thine. Let Karna, however, and thyself pardon me
all those words, agreeable or disagreeable, that I may speak unto Karna
from desire of his good.'"

"'Karna said, "O ruler of the Madras, be thou ever engaged in our good as
Brahman in that of Ishana, as Keshava in that of Partha."

"'Shalya said, "These four kinds of conduct--self-rebuke and self-praise,
speaking ill of others, and adulation of others, are never practised by
those that are respectable. That, however, O learned one, which I shall
say, for inspiring thy confidence is fraught with self-adulation. For all
that, listen to it duly. O puissant one, like Matali himself, I am fit to
act as the driver of even Indra in watchfulness, in managing the steeds,
in knowledge of coming danger and of the means of avoiding it, and in
competence to avoid it in practice. When thou wilt be engaged in battle
with Partha, I will hold the reins of thy steeds. Let thy anxiety be
dispelled, O Suta's son."'"



36

"'Duryodhana said, "This one, O Karna, will act as thy driver, this ruler
of the Madras, who is superior to Krishna, like Matali the driver of the
chief of the celestials. Indeed, as Matali taketh the management of the
car unto which the steeds of Indra are attached, even so will Shalya be
the driver of the steeds of thy car today. With thyself as warrior on
that vehicle and the ruler of the Madras as its driver, that foremost of
car will certainly vanquish the Parthas in battle.'"

"Sanjaya continued, 'When the morning came, O monarch, Duryodhana once
more addressed the ruler of the Madras endued with great activity,
saying, "O ruler of the Madras, hold the reins in battle of Karna's
foremost of steeds. Protected by thee, the son of Radha will vanquish
Dhananjaya." Thus addressed, Shalya, answering, "So be it" ascended the
car, O Bharata. When Shalya approached that car, Karna with a cheerful
heart addressed his driver, saying, "O charioteer, quickly equip the car
for me." Having duly equipped that triumphal car, the foremost of its
kind, which resembled the vapoury mansions in the sky, Shalya presented
it to Karna, saying, "Blessed be thou, victory to thee." Then Karna, that
foremost of car-warriors, duly worshipping that car which had in days of
old been sanctified by a priest conversant with Brahma, and
circumambulating it and carefully adoring the god Surya addressed the
ruler of the Madras standing near, saying, "Ascend the vehicle."
Thereupon Shalya of mighty energy ascended that large, invincible, and
foremost of cars, belonging to Karna like a lion ascending a mountain
summit. Beholding Shalya stationed, Karna ascended his excellent car like
the Sun riding on a mass of clouds charged with lightning. Mounted on the
same car, those two heroes endued with the splendour or the Sun of fire
looked resplendent like Surya and Agni sitting together on a cloud in the
firmament. Eulogised then (by bards and panegyrists), those two heroes of
great effulgence looked like Indra and Agni adored with hymns in a
sacrifice by Ritwiks and Sadasyas. Karna stood on that car, the reins of
whose steeds were held by Shalya, stretching his formidable bow, like the
Sun himself within a halo of circular light. Stationed on that foremost
of cars, that tiger among men, Karna, with his shafts constituting his
rays, looked beautiful like the Sun on the Mandara mountains. Unto the
mighty-armed son of Radha that warrior of immeasurable energy, stationed
on his car for battle. Duryodhana said these words, "O son of Adhiratha,
O hero, do thou achieve that feat difficult of accomplishment which Drona
and Bhishma have not achieved in the very sight of all the bowmen. I had
always believed that those two mighty car-warriors, viz., Bhishma and
Drona, would without doubt slay Arjuna and Bhimasena in battle. Like a
second wielder of the thunderbolt, O son of Radha, do thou in great
battle achieve that feat worthy of a hero which was not achieved by those
two. Either seize king Yudhishthira the just or slay Dhananjaya and
Bhimasena, O son of Radha, and the twin sons of Madri. Blessed be thou,
let victory be thine. Set out for battle, O tiger among men. Reduce to
ashes all the troops of Pandu's son." Then thousands of trumpets and tens
of thousands of drums, sounded together, produced a noise like that of
the clouds in the welkin. Accepting those words (of Duryodhana), the
foremost of car-warriors stationed on his car, viz., the son of Radha,
addressed Shalya, that warrior accomplished in battle, saying, "Urge the
steeds, O mighty-armed one, so that I may slay Dhananjaya and Bhimasena
and both the twins and king Yudhishthira. O Shalya, let Dhananjaya behold
today the might of my arms, when I will be engaged in shooting shafts
winged with Kanka feathers in hundreds and thousands. Today, O Shalya, I
will shoot shafts with great energy for the destruction of the Pandavas
and the victory of Duryodhana."

"'"Shalya said, "O Suta's son, why dost thou think so low of the sons of
Pandu, all of whom are endued with great might, all of whom are great
bowmen, and all of whom are acquainted with every weapon? They are
unretreating, of great good fortune, invincible, and of prowess incapable
of being baffled. They are capable of inspiring fear in the heart of
Indra himself. When, son of Radha thou wilt hear the twang of Gandiva in
battle, resembling the peal of the thunder itself, thou wilt not then
utter such speeches. When thou wilt behold Dharma's son and the twins
causing a canopy, like that of the clouds in the welkin, with their sharp
arrows, and the other invincible kings (of the Pandava army), endued with
great lightness of hands and shooting (showers of shafts) and weakening
their foes, then thou wilt not utter such 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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