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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






41

"Sanjaya said, 'Hearing, O sire, these words of Radha's son who delighted
in battle, Shalya once more addressed Karna, citing an example, "I am
born in the race of men who performed great sacrifices, who never
retreated from battle, who were kings whose coronal locks underwent the
sacred bath. I am also myself devoted to the practice of virtue. Thou, O
Vrisha, seemest to be like one that is intoxicated with spirits. For all
that, I will, from friendship, seek to cure thy erring and intoxicated
self. Listen, O Karna, to this simile of a crow that I am about to
narrate. Having heard it, thou mayest do what thou choosest, O thou that
art destitute of intelligence and that art a wretch of thy race. I do
not, O Karna, remember the slightest fault in me for which, O thou of
mighty arms, thou mayst desire to slay my innocent self. I must tell thee
what is for thy good and what is for thy ill, acquainted as I am with
both, especially as I am the driver of thy car and desirous of the good
of king Duryodhana. What land is level and what not, the strength or
weakness of the warrior (on my vehicle), the fatigue and faintness, at
all times, of the steeds and the warrior (I am driving), a knowledge of
the weapons that are available, the cries of animals and birds, what
would be heavy for the steeds and what exceedingly heavy for them, the
extraction of arrows and the curing of wounds which weapons counteract
which, the several methods of battle, and all kinds of omens and
indications, I who am so nearly connected with this car, being none else
than its driver, should be familiar with. For this, O Karna, I narrate
this instance to thee once more. There lived on the other side of the
ocean a Vaishya who had abundance of wealth and corn. He performed
sacrifices, made liberal gifts, was peaceful, devoted to the duties of
his own order, and pure in habits and mind. He had many sons whom he
loved, and was kind unto all creatures. He lived fearlessly in the
dominions of a king that was guided by virtue. There was a crow that
lived on the refuse of the dishes set before those well-behaved young
children of the Vaishya. Those Vaishya children always gave the crow meat
and curds, and milk, and sugared milk with rice, and honey, and butter.
Thus fed with the refuse of their dishes by the young children of that
Vaishya, the crow became arrogant and came to disregard all birds that
were equal to him or even superior. It chanced that once certain swans of
cheerful hearts, of great speed and capable of going everywhere at will
and equal unto Garuda himself in range and speed of flight, came to that
side of the ocean. The Vaishya boys, beholding those swans, addressed the
crow and said, 'O ranger of the skies, thou art superior to all winged
creatures.' Deceived by those children of little understanding, that
oviparous creature from folly and pride, regarded their words to be true.
Proud of the refuse of the children's dishes upon which he fed, the crow
then, alighting in the midst of those swans capable of traversing great
distances, desired to enquire as to who amongst them was their leader.
The foolish crow at last challenged him amongst those birds of tireless
wings whom he regarded their leader, saying, 'Let us compete in flight.'
Hearing those words of the raving crow, the swans that had assembled
there, those foremost of birds endued with great strength, began to
laugh. The swans then, that were capable of going everywhere at will,
addressed the crow, saying. 'We are swans, having our abode in the Manasa
lake. We traverse the whole Earth, and amongst winged creatures we are
always applauded for the length of the distances we traverse. Being, as
thou art, only a crow, how canst thou, O fool, challenge a swan endued
with might, capable of going everywhere at will, and doing large
distances in course of his flight? Tell us, O crow, how thou shalt fly
with us.' The boastful crow, in consequence of the foolishness of his
species, repeatedly finding fault with the words of that swan, at last
gave this answer. The crow said, 'I shall without doubt fly displaying a
hundred and one different kinds of motion. Doing every hundred Yojanas in
a separate and beautiful kind of motion, I shall display all those
motions. Rising up, and swooping down, and whirling around, and coursing
straight, and proceeding gently, and advancing steadily, and performing
the diverse courses up and receding back, and soaring high, and darting
forward and soaring upwards with fiercer velocity, and once more
proceeding gently and then proceeding with great impetuosity, and once
again swooping down and whirling around and advancing steadily, and
rising up by the jerks, and soaring straight, and once more falling down
and wheeling in a circle and rushing proudly, and diverse other kinds of
motion, these all I shall display in the sight of all you. Ye shall then
witness my strength. With one of these different kinds of motion I shall
presently rise into the sky. Point out duly, ye swans, by which of these
motions I shall course through space. Settling the kind of motion amongst
yourselves, you will have to course with me. Adopting all those different
motion, ye shall have to course with me through supportless space.' The
crow having said these words, one of the swans addressed him, 'Listen, O
son of Radha, to the words that the swan said. The swan spoke, 'Thou, O
crow, wilt doubtless fly the hundred and one different kinds of flight. I
shall, however, fly in that one kind of motion that all (other) birds
know, for I do not, O crow, know any other. As regards thee, O thou of
red eyes, fly thou in any kind of course that thou likest.' At these
words, those crows that had been assembled there laughed aloud, saying,
'How will the swan with only one kind of flight get the better of a
hundred different kinds of flight?'

"'"Then those two, viz., the swan and the crow, rose into the sky,
challenging each other. Capable of going everywhere at will, the swan
proceeded in one kind of motion, while the crow coursed in a hundred
different kinds. And the swan flew and the crow also flew, causing each
other to wonder (at his skill) and each speaking highly of his own
achievements. Beholding the diverse kinds of flight at successive
instants of time, the crows that were there were filled with great joy
and began to caw more loudly. The swans also laughed in mockery, uttering
many remarks disagreeable (to the crows). And they began to soar and
alight repeatedly, here and there. And they began to come down and rise
up from tree-tops and the surface of the earth. And they uttered diverse
cries indicative of their victory. The swan, however, with that one kind
of slow motion (with which he was familiar) began to traverse the skies.
For a moment, therefore, O sire, he seemed to yield to the crow. The
crows, at this, disregarding the swans, said these words: 'That swan
amongst you which has soared into the sky, is evidently yielding'.
Hearing these words, the (soaring) swan flew westwards with great
velocity to the ocean, that abode of Makaras. Then fear entered the heart
of the crow who became almost senseless at not seeing any island or trees
whereon to perch when tired. And the crow thought within his heart as to
where he should alight when tired, upon that vast expanse of water. The
ocean, being as it is the abode of countless creatures, is irresistible.
Dwelt in by hundreds of monsters, it is grander than space. Nothing can
exceed it in depth, O Suta's son. Men know, O Karna, that the waters of
the ocean are as limitless as space. For the extent of its waters, O
Karna, what is a crow to it? The swan, having traversed a great distance
in a moment, looked back at the crow, and (though capable) could not
leave him behind. Having transgressed the crow, the swan cast his eyes on
him and waited, thinking, 'Let the crow come up.' The crow then,
exceedingly tired, came up to the swan. Beholding him succumbing, and
about to sink, and desirous of rescuing him in remembrance of the
practices of good folks, the swan addressed him in these words, 'Thou
hadst repeatedly spoken of many kinds of flight while speaking on the
subject. Thou wouldst not speak of this (thy present motion) because of
its having been a mystery to us? What is the name of this kind of flight,
O crow, that thou hast now adopted? Thou touchest the waters with thy
wings and beak repeatedly. Which amongst those diverse kinds of flight is
this, O crow, that thou art now practising? Come, come, quickly, O crow,
for I am waiting for thee.''"

"'Shalya continued, "Exceedingly afflicted, and touching the water with
his wings and beak, O thou of wicked soul, the crow, beheld in that state
by the swan, addressed the latter. Indeed, not seeing the limit of that
watery expanse and sinking down in fatigue, and exhausted with the effort
of his flight the crow said unto the swan, 'We are crows, we wander
hither and thither, crying-caw, caw. 'O swan, I seek thy protection,
placing my life-breaths at thy hands. Oh, take me to the shores of the
ocean with the wings and beak.' The crow, very much fatigued, suddenly
fell down. Beholding him fallen upon the waters of the ocean with a
melancholy heart, the swan, addressing the crow who was on the point of
death, said these words, 'Remember, O crow, what thou hadst said in
praise of thyself. The words even were that thou wouldst course through
the sky in a hundred and one different kinds of flight. Thou, therefore
that wouldst fly a hundred different kinds of flight, thou that art
superior to me, alas, why then art thou tired and fallen down on the
ocean?' Overcome with weakness, the crow then, casting his eyes upwards
at the swan, and seeking to gratify him, replied, saying, 'Proud of the
remains of others' dishes upon which I fed, I had, O swan, regarded
myself as the equal of Garuda and disregarded all crows and many other
birds. I now, however, seek thy protection and place my life-breaths at
thy hands. Oh, take me to the shores of some island. If, O swan, I can, O
lord, return in safety to my own country, I will never again disregard
anybody. Oh rescue me now from this calamity.' Him that said so and was
so melancholy and weeping and deprived of senses, him that was sinking in
the ocean, uttering cries 'caw, caw,' him so drenched by the water and so
disgusting to look at and trembling with fear, the swan, without a word,
took up with his feet, and slowly caused him to ride on his back. Having
caused the crow whose senses had deserted him to ride upon his back, the
swan quickly returned to that island whence they had both flown,
challenging each other. Placing down that ranger of the sky on dry land
and comforting him, the swan, fleet as the mind, proceeded to the region
he desired. Thus was that crow, fed on the remains of others' dinners,
vanquished by the swan. The crow, then, casting off the pride of might
and energy, adopted a life of peace and quiet. Indeed, even, as that
crow, fed upon the remains of the dinners of the Vaishya children,
disregarded his equals and superiors, so dost thou, O Karna, that art fed
by the sons of Dhritarashtra upon the remains of their dishes, disregard
all thy equals and superiors. Why didst thou not slay Partha at Virata's
city when thou hadst the advantage of being protected by Drona and
Drona's son and Kripa and Bhishma and the other Kauravas? There where,
like a pack of jackals defeated by a lion, ye all were defeated with
great slaughter by the diadem-decked Arjuna, what became of your prowess?
Beholding also thy brother slain by Savyasaci, in the very sight of the
Kuru heroes, it was thou that didst fly away first. By the skirts also of
the dvaitya lake, O Karna, when thou wert assailed by the Gandharvas, it
was thou that, deserting all the Kurus, didst first run away. Having
vanquished in battle the Gandharvas headed by Citrasena, with great
slaughter, it was Partha, O Karna, that liberated Duryodhana with his
wife. Rama himself, O Karna, before the kings in the (Kuru) assembly
spake of the great prowess of both Partha and Keshava. Thou didst
frequently hear the words of Drona and Bhishma, speaking in the presence
of all the kings, that the two Krishnas are unslayable. I have told thee
a little only regarding those matters in which Dhananjaya is superior to
thee like the brahmana who is superior to all created beings. Soon wilt
thou see, stationed on that foremost of cars, the son of Vasudeva and the
son of Kunti and Pandu. As the crow (in the story), acting with
intelligence, had sought the protection of the swan, so do thou seek the
protection of him of Vrishni's race, and of Pandu's son Dhananjaya. When
thou shalt in battle behold Vasudeva and Dhananjaya, those two endued
with great prowess, stationed together on the same car, thou shalt not
then, O Karna, utter such speeches. When Partha will, with hundreds of
arrows, quell thy pride, then wilt thou behold the difference between
thyself and Dhananjaya. Those two best of persons are celebrated among
the gods, the Asuras and human beings. Thou that art a firefly, do not,
from folly, think disrespectfully of those two resplendent luminaries.
Like the Sun and moon, Keshava and Arjuna are celebrated for their
resplendence. Thou, however, art like a fire-fly among men. O learned
one, O son of a Suta, do not think disrespectfully of Acyuta and Arjuna.
Those two high-souled persons are lions among men. Forbear indulging in
such boasts."'"



42

"Sanjaya said, 'The high-souled son of Adhiratha, having listened
unconvinced to these words of the ruler of the Madras, addressed Shalya,
saying, "That which Vasudeva and Arjuna are is well-known to me. The
skill of Saurin in the management of cars, and the might and the high
weapons of Arjuna, the son of Pandu are well known to me at this hour.
Thou however, O Shalya, hast no ocular proof of those matters. I shall
fearlessly fight with the two Krishnas, those two foremost of all
wielders of weapons. The curse, however, of Rama that best of regenerate
persons, paineth me greatly today. I dwelt, in the disguise of a
brahmana, with Rama in former days, desirous of obtaining celestial
weapons from him. On that occasion, O Shalya, the chief of the gods,
wishing to benefit Phalguna, caused an obstacle, by approaching my thigh
and piercing it, having assumed the dire form of a worm. When my
preceptor slept, having laid his head thereon, that worm, approaching my
thigh, began to pierce it through. In consequence of the piercing of my
thigh, a pool of thick blood flowed from my body. For fear of (disturbing
the slumber of) my preceptor I did not move my limb. Awaking, the
brahmana, however, beheld what had taken place. Witnessing my patience he
addressed me, saying, 'Thou art never a brahmana. Tell me truly who thou
art.' I then, O Shalya, truly informed him of myself, saying that I was a
Suta. Hearing my words, the great ascetic, his heart filled with rage,
cursed me, saying, 'In consequence of the deception, O Suta, by which
thou hast obtained this weapon, it will never, at the time of need, when
the hour of thy death comes, occur to thy memory. Brahma cannot certainly
reside in one that is not a brahmana.' I have forgotten that great weapon
in this fierce and terrible battle. He amongst the Bharatas, O Shalya,
who is accomplished, who is an effectual smiter, who is universal
destroyer, and who is exceedingly terrible, (viz., Arjuna),--that mighty
crusher,--I think, will burn many foremost of kshatriyas. Know, however,
O Shalya, that I will slay in battle that fierce bowman, that foremost of
warriors, that hero endued with activity, that terrible person whose
energy is unbearable, that warrior whose promises are accomplished, that
son of Pandu, viz., Dhananjaya. I have that weapon (at least) under my
control today with which I will be able to destroy large numbers of foes.
I will slay in battle that scorcher of enemies, that mighty warrior
accomplished in weapons, that fierce bowman of immeasurable energy, that
cruel and terrible hero, that great resister of enemies, viz.,
Dhananjaya. The immeasurable Ocean, that lord of all waters, rusheth with
fierce impetuosity for overwhelming innumerable creatures. The continent,
however, holds and checks him. Today, in this world, I will resist in
fight the son of Kunti, that foremost of all drawers of the bow-string,
while he will be engaged in ceaselessly shooting his countless shafts
equipped with goodly wings, destructive of heroes, capable of penetrating
into every limb and none of which becomes futile. Like the continent
resisting the Ocean, I will today resist that mightiest of the mighty,
that great warrior possessing the highest weapons, that hero like unto
the Ocean's self of far-reaching arrows, fierce, and having shafts for
his waves, while he will be engaged in overwhelming (hostile) kings.
Behold today the fierce battle I fight with him that hath no equal, I
think, among men wielding the bow, and that would vanquish the very gods
united with the Asuras. Exceedingly proud is that son of Pandu. Desirous
of battle he will approach me with his mighty and super-human weapons.
Baffling his weapons with my own weapons in battle, I shall today
overthrow that Partha with my own excellent shafts. Scorching his foes
like the Sun endued with fiery rays, and blazing with flame like that
dispeller of the darkness, I shall, like a mass of clouds, completely
shroud Dhananjaya today with my shafts. Like the clouds extinguishing a
blazing fire of great energy and smoke-mixed flames, that seems ready to
consume the whole Earth, I shall, with my showers of arrows, extinguish
the son of Kunti in battle. With my broad-headed shafts I shall still the
son of Kunti, that terrible snake of virulent poison, that is exceedingly
difficult of being captured, that is endued with keen fangs, that is even
like a blazing fire that flames up in wrath, and that always consumes his
foes. Like Himavat bearing the mighty, all-crushing, fierce and smiting
god of wind, I shall, without moving, bear the angry and vindictive
Dhananjaya. I shall resist in battle Dhananjaya, that foremost of all
wielders of bows in the world, that hero in fight, that warrior who is
always in the van and who is competent to meet all foes, that car-warrior
who is conversant with all car-tracks. Today I shall fight in battle with
that person who hath, I think, no equal among men wielding the bow and
who conquered the entire Earth. What other man desirous of saving his
life, except myself, will fight with that Savyasaci, who vanquished all
creatures including the very gods in the country called Khandava? Arjuna
is proud; his weapons strike deep; he is endued with great lightness of
hands; he is conversant with steeds; he agitates vast hosts; he is
regarded an Atiratha. Though such, I shall yet, with my sharp shafts,
strike his head from off his trunk today. O Shalya, ever keeping Death or
victory in battle before me, I shall today fight with Dhananjaya. There
is none else save myself that would on a single car fight with that
Pandava who resembles the destroyer himself. I myself will gladly speak
of the prowess of Phalguna in the midst of an assembly of kshatriyas. Why
however, dost thou, a fool as thou art and of foolish understanding,
speak to me of Phalguna's prowess? Thou art a doer of disagreeable deeds.
Thou art cruel and mean and being thyself unforgiving, thou art a
detractor of one that is forgiving. I can slay a hundred persons like
thee, but I forgive thee in consequence of my forgiving disposition,
owing to the exigency of the times. Thou art of sinful deeds. Like a fool
thou hast, for the sake of Pandu's son, rebuked me and told me many
disagreeable things. Crooked-hearted as thou art, thou hast said all
these words unto me, that am of a sincere heart. Cursed art thou for thou
art an injurer of friends,--of friends, because friendship is
seven-paced. Terrible is the hour that is now passing. Duryodhana hath
himself come to battle. I am solicitous of seeing his purposes achieved.
Thou, however, art acting in such a way that it shows thee to have no
friendship (for the Kuru king)! He is a friend who shows affection for
another, who gladdens another, who makes himself agreeable to another,
who protects another, who honours another, and who rejoices in the joys
of another. I tell thee that I have all those attributes, and the king
himself knows all this. He, on the other hand, that destroys, chastises,
sharpens his weapons, injures, causes us to sigh, makes us cheerless, and
wrongs us in diverse ways, is a foe. All these attributes are to be found
in thee and thou discoverest all of them in me. For the sake of
Duryodhana, for the sake of doing what is agreeable to thee, for the sake
of victory, for the sake of myself, and for the sake of God himself, I
will with vigorous exertion, fight with Partha and Vasudeva. Witness
today my feats. Behold today my excellent weapons, my brahmastra and
other celestial weapons, as also those that are human. I will today slay
that hero of fierce prowess, like an exceedingly infuriate elephant
slaying an infuriate compeer. I shall, by my mind alone, hurl today at
Partha, for my victory, that weapon of immeasurable energy, called the
brahmastra. Arjuna will never be able to escape that weapon, if only the
wheels of my car do not sink into the Earth in battle today. Know this, O
Shalya, that I would not take fright at Yama himself armed with his rod,
or Varuna himself armed with his noose, or Kuvera himself armed with his
mace, or Vasava himself armed with the thunderbolt, or at any other foe
whatever that may approach for slaying me. Therefore, I have no fear from
Partha, nor from Janardana. On the other hand, I shall encounter them
both in today's destructive battle. Once on a time, while wandering for
the sake of practising weapons on my bow called Vijaya, O king, I had, by
shooting many fierce shafts of terrible forms, heedlessly struck the calf
of a (brahmana's) homa cow with one of those shafts, and unwillingly
killed it white it was wandering in a solitary forest. The brahmana then
addressed me, saying, 'Since, becoming insensate, thou hast slain the
offspring of my homa cow, the wheel (of thy car) will sink into the Earth
while at the time of battle fear will enter thy heart.' From these words
of the brahmana I am experiencing great fear. These kings of the Lunar
race that are lords of (other people's) weal and woe, offered to give
that brahmana a 1,000 kine and 600 bovine bulls. With even such a gift, O
Shalya, the brahmana would not be gratified, O ruler of the Madras. I was
then for giving him seven hundred elephants of large tusks and many
hundred of slaves male and female. That foremost of brahmana would not
still be gratified. Collecting next full 14,000 kine, each black in hue
and having a white calf I was still unable to obtain the grace of that
best of brahmana. A wealthy mansion full of every object of desire, in
fact, whatever wealth I had, I wished to give him with due worship, but
he refused to accept the gift. Unto me then that had offended and that
had begged so importunately for his pardon, the brahmana said, 'That
which, O Suta, hath been uttered by me is sure to happen. It cannot be
otherwise. A false speech would destroy creatures, and sin also would be
mine. Therefore, for the preservation of virtue I do not venture to speak
what is false. Do not, again, destroy the means of a brahmana's support.
There is none in the world that would be able to falsify my speech.
Accept those words. It will be thy atonement (for the sin of having slain
a calf).' Though rebuked by thee, still for friendship's sake, I have
disclosed to thee all this. I know thee that art rebuking me thus. Be
silent now, and hear what I will presently say.'"



43

"Sanjaya said, 'That chastiser of foes, viz., the son of Radha, thus
silencing the ruler of the Madras, once more addressed him, O monarch,
saying these words, "In answer to that which, O Shalya, thou hast said
unto me by way of instance, I tell thee that I am incapable of being
frightened by thee in battle with thy words. If all the gods themselves
with Vasava would fight with me, I would not still feel any fear, what
need be said then of my fears from Pritha and Keshava? I am incapable of
being frightened by means of words alone. He, O Shalya, whom thou wouldst
be able to frighten in battle is some other person (and not myself)! Thou
hast spoken many bitter words to me. Therein lieth the strength of a
person that is low. Incapable of speaking of my merits, thou sayst many
bitter things, O thou of wicked heart; Karna was never born, O Madraka,
for fear in battle. On the other hand, I was born for displaying valour
as also for achieving glory for my own self. For the sake of my
friendship for thee, for my affection, and for thy being an ally,--for
these three reasons thou still livest, O Shalya. Important is the task
that has now to be done for king Dhritarashtra. That task, O Shalya,
depends on me. For this, thou livest a moment. Before this, I made a
compact with thee that any disagreeable speeches thou mightest utter
would be pardoned by me. That compact should be observed. It is for this
that thou livest, O Madraka. Without a 1,000 Salyas I would vanquish my
foes. He that injureth a friend is sinful. It is for this that thou
livest for the present.'"

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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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