A \ B \ C \ D \ E \ F \ G \ H \ I \ J \ K \ L \ M \ N \ O \ P \ R \ S \ T \ U \ V \ W \Z

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






67

"Sanjaya said, 'Hearing these words of the righteous king who had been
filled with anger, that high-souled atiratha, Jishnu of infinite energy,
replied unto the invincible Yudhishthira of great might, saying, "While
battling with the samsaptakas today, Drona's son who always proceedeth at
the head of the Kuru troops, O king, suddenly came before me, shooting
shafts that resembled snakes of virulent poison. Beholding my car, of
rattle deep as the roar of clouds, all the troops began to encompass it.
Slaying full five hundred of those, I then, O foremost of kings,
proceeded against Drona's son. Approaching me, O king, that hero with
great resolution rushed against me like a prince of elephants against a
lion, and desired to rescue, O monarch, the Kaurava car-warriors that
were being slaughtered by me. Then, in that battle, O Bharata, the
preceptor's son, that foremost of heroes among the Kurus, incapable of
being made to tremble, began to afflict me and Janardana with whetted
shafts resembling poison or fire. While engaged in battle with me, eight
carts, each drawn by eight bullocks, carried his hundreds of arrows. He
shot them all at me, but like a wind destroying the clouds I destroyed
with my shafts that arrowy shower of his. He then shot at me, with skill
and force and resolution, thousands of other arrows, all sped from his
bow-string stretched to his very ear, even like a black cloud in the
season of rains pouring in torrents the water with which it is charged.
So quickly did Drona's son career in that battle that we could not
discern from which side, the left or the right, he shot his arrows, nor
could we notice when he took up his arrows and when he let them off.
Indeed, the bow of Drona's son was seen by us to be incessantly drawn to
a circle. At last, the son of Drona pierced me with five whetted arrows
and Vasudeva also with five whetted arrows. Within the twinkling of an
eye, however, I afflicted him with the force of thunderbolts. Exceedingly
afflicted with those shafts sped by me, he soon assumed the form of a
porcupine. All his limbs became bathed in blood. Beholding his troops,
those foremost of warriors all covered with blood and overwhelmed by me,
he then entered the car-division of the Suta's son. Seeing the troops
overwhelmed by me in battle, and struck with fear, and beholding the
elephants and steeds flying away, that grinder (of hostile hosts), viz.,
Karna approached me quickly with fifty great carwarriors. Slaying them
all and avoiding Karna, I have quickly come hither for seeing thee. All
the Pancalas are afflicted with fear at sight of Karna like kine at the
scent of a lion. The Prabhadrakas also, O king, having approached Karna,
are like persons that have entered the wide open jaws of Death. Karna has
already despatched to Yama's abode full seventeen hundred of those
distressed car-warriors. Indeed, O king, the Suta's son did not become
cheerless till he had a sight of us. Thou hadst first been engaged with
Ashvatthama and exceedingly mangled by him. I heard that after that thou
wert seen by Karna. O thou of inconceivable feats, I thought that thou
must have, O king, been enjoying rest (in the camp), having come away
from the cruel Karna. I have seen, O son of Pandu, the great and
wonderful (Bhargava) weapon of Karna displayed in the van of battle.
There is now no other warrior among the Srinjayas that is able to resist
the mighty car-warrior Karna. Let Sini's grandson Satyaki and
Dhrishtadyumna, O king, be the protectors of my car-wheels. Let the
heroic princes Yudhamanyu and Uttamauja protect my rear. O thou of great
glory, encountering that heroic and invincible car-warrior, viz., the
Suta's son, staying in the hostile army, like Sakra encountering Vritra,
O foremost of kings, I will, O Bharata, fight with the Suta's son if he
can be found in this battle today. Come and behold me and the Suta's son
contending with each other in battle for victory. There, the Prabhadrakas
are rushing towards the face of a mighty bull. There, O Bharata, 6,000
princes are sacrificing themselves in battle today, for the sake of
heaven. If, putting forth my strength, I do not, O king, slay Karna today
with all his relatives while engaged in battle with him, then that end
will be mine, O lion among kings, which is his that does not accomplish a
vow taken by him. I beg of thee, bless me, saying that victory will be
mine in battle. Yonder, the Dhartarashtras are about to devour Bhima. I
will, O lion among kings, slay the Suta's son and his troops and all our
foes!"'"



68

"Sanjaya said, 'Hearing that Karna of mighty energy was still alive,
Pritha's son Yudhishthira of immeasurable energy, exceedingly angry with
Phalguna and burning with the shafts of Karna, said these words unto
Dhananjaya, "O sire, thy army is fled and hath been beaten in a way that
is scarcely honourable! Inspired with fear and deserting Bhima, thou hast
come hither since thou hast been unable to slay Karna. Thou hast, by
entering her womb, rendered the conception of Kunti abortive. Thou hast
acted improperly by deserting Bhima, because thou wert unable to slay the
Suta's son. Thou hadst, O Partha, said unto me in the Dwaita woods that
thou wouldst, on a single car, slay Karna. Why, then, through fear of
Karna hast come hither, avoiding Karna and deserting Bhima? If in the
Dwaita woods thou hadst said unto me, 'O king, I shall not be able to
fight with Karna,' we would then, O Partha, have made other arrangements
suitable to the circumstances. Having promised me the slaughter of Karna,
thou hast not, O hero, kept that promise. Bringing us into the midst of
foes, why hast thou broken us into pieces by throwing us down on a hard
soil? Expecting diverse good things and benefits from thee, O Arjuna, we
have always uttered blessings on thee. All those expectations, however, O
prince, have proved vain like those of persons expectant of fruit getting
instead of a tree burthened only with flowers! Like a fish-hook hid
within a piece of meat, or poison overlaid with food, thou didst, for
disappointing us at last, point out destruction in the shape of kingdom
unto ourselves covetous of kingdom! For these thirteen years, O
Dhananjaya, we have, from hope, lived relying on thee, like seeds sown on
earth in expectation of the showers sent by the gods in season! Even
these were the words that a voice in the skies had said unto Pritha on
the seventh day after thy birth, O thou of foolish understanding! 'This
son of thine that is born will have the prowess of Vasava himself! He
will vanquish all his heroic foes! Endued with superior energy, he will
at Khandava vanquish all the celestials united together and diverse other
creatures. This one will subjugate the Madras, the Kalingas, and the
Kaikeyas. This one will, in the midst of many kings, slay the Kurus.
There will be no bowman superior to him, and no creature will ever be
able to vanquish him. With his senses under control, and having obtained
mastery over all branches of knowledge, this one, by merely desiring it,
will bring all creatures under subjection to himself. This high-souled
son that is born of thee, O Kunti, will in beauty be the rival of Soma,
in speed of the god of wind, in patience of Meru, in forgiveness of
Earth, in splendour of Surya, in prosperity of the Lord of treasures, in
courage of Sakra, and in might of Vishnu. He will be the slayer of all
foes like Vishnu, the son of Aditi. Endued with immeasurable energy, he
will be celebrated for the destruction he will deal to foes and the
success he will win for friends. He will, besides, be the founder of a
race!' Even thus, in the skies, on the summit of the Satasringa
mountains, in the hearing of many ascetics, that voice spoke. All that,
however, hath not come to pass. Alas, it shows that the gods even may
speak untruths! Hearing also the words of praise always uttered about
thee by many foremost of Rishis, I never expected that Suyodhana would
win success and prosperity or that thou thyself wouldst be afflicted with
the fear of Karna! Thou ridest upon an excellent car constructed by the
celestial artificer himself, with axles that do not creak, and with
standard that bears the ape. Thou bearest a sword attached to thy belt of
gold and silk. This thy bow Gandiva is full six cubits long. Thou hast
Keshava for thy driver. Why, then, through fear of Karna hast thou come
away from battle, O Partha? If, O thou of wicked soul, thou hadst given
this bow to Keshava and become his driver, then Keshava could have (by
this time) slain the fierce Karna like the lord of the Maruts (Sakra)
slaying with his thunder the Asura Vritra. If thou art unable to resist
the fierce son of Radha today, as he is careering in battle, give this
thy Gandiva today to some other king, that may be thy superior in (the
use and knowledge of) weapons. If that be done, the world will not then
behold us bereft of sons and wives, deprived of happiness in consequence
of the loss of kingdom, and sunk, O son of Pandu, in an unfathomable hell
of great misery. It would have been better for thee if thou hadst never
been born in the womb of Kunti, or having taken thy birth there, if thou
hadst come out on the fifth month an abortion, than to have, O prince,
thus come away from battle, O thou of wicked soul! Fie on thy Gandiva,
fie on the might of thy arms, fie on thy inexhaustible arrows! Fie on thy
banner with the gigantic ape on it, and fie on thy car given thee by the
god of fire!"'"



69

"Sanjaya said, 'Thus addressed by Yudhishthira, Kunti's son owning white
steeds, filled with rage, drew his sword for slaying that bull of
Bharata's race. Beholding his wrath, Keshava, conversant with the
workings of the (human) heart said, "Why, O Partha, dost thou draw thy
sword? I do not, O Dhananjaya, behold anyone here with whom thou hast to
fight! The Dhartarashtras have now been assailed by the intelligent
Bhimasena. Thou comest from battle, O son of Kunti, for seeing the king.
The king has been seen by thee. Indeed, Yudhishthira is well. Having seen
that tiger among kings who is endued with prowess equal to that of a
tiger, why this folly at a time when thou shouldst rejoice? I do not see
here, O son of Kunti, the person whom thou mayst slay. Why then dost thou
desire to strike? What is this delusion of thy mind? Why dost thou, with
such speed, take up that formidable sword? I ask thee this, O son, of
Kunti! What is this that thou art about, inasmuch as, O thou of
inconceivable prowess, thou graspest that sword in anger?" Thus addressed
by Krishna, Arjuna, casting his eyes on Yudhishthira, and breathing like
an angry snake, said unto Govinda, "I would cut off the head of that man
who would tell me 'Give thy Gandiva to another person." Even this is my
secret vow. Those words have been spoken by this king, O thou of
immeasurable prowess, in thy presence, O Govinda! I dare not forgive
them. I will for that slay this king who himself fears the slightest
falling from virtue. Slaying this best of men, I will keep my vow. It is
for this that I have drawn the sword, O delighter of the Yadus. Even I,
slaying Yudhishthira, will pay off my debt to truth. By that I will
dispel my grief and fever, O Janardana. I ask thee, what do you think
suitable to the circumstances that have arisen? Thou, O sire, knowest the
entire past and future of this universe. I will do what thou wilt tell
me.'"

"Sanjaya continued, 'Govinda then said, "Fie, fie," unto Partha and once
more continued to say, "I now know, O Partha, that thou hast not waited
upon the old, since, O tiger among men, thou hast yielded to wrath at a
time when thou shouldst not have done so. No one that is acquainted with
the distinctions of morality would act in the way, O Dhananjaya, in which
thou, O son of Pandu, that art unacquainted with them, art acting today!
He, O Partha, is the worst of men who committeth acts that should not be
done and doeth acts that are apparently proper but condemned by the
scriptures. Thou knowest not the decisions of those learned men who,
waited upon by pupils, declare their opinions, following the dictates of
morality. The man that is not acquainted with those rulings becomes
confounded and stupefied, O Partha, even as thou hast been stupefied, in
discriminating between what should be done and what should not. What
should be done and what should not cannot be ascertained easily.
Everything can be ascertained by the aid of the scriptures. Thou,
however, art not acquainted with the scriptures. Since (believing
thyself) conversant with morality, thou art desirous of observing
morality (in this way, it seems) thou art actuated by ignorance. Thou
believest thyself to be conversant with virtue, but thou dost not know, O
Partha, that the slaughter of living creatures is a sin. Abstention from
injury to animals is, I think, the highest virtue. One may even speak an
untruth, but one should never kill. How then, O foremost of men, couldst
thou wish, like an ordinary person, to slay thy eldest brother, the King,
who is conversant with morality? The slaughter of a person not engaged in
battle, or of a foe, O Bharata who has turned his face from battle or who
flies away or seeks protection or joins his hands or yields himself up or
is careless, is never applauded by the righteous. All these attributes
are in thy superior. This vow, O Partha, was adopted by thee before from
foolishness. In consequence of that vow thou art now, from folly,
desirous of perpetrating a sinful act. Why, O Partha, dost thou rush
towards thy reverend superior for slaying him, without having resolved
the exceedingly subtle course of morality that is, again, difficult of
being understood? I will now tell thee, O son of Pandu, this mystery
connected with morality, this mystery that was declared by Bhishma, by
the righteous Yudhishthira, by Vidura otherwise called Kshatri, and by
Kunti, of great celebrity. I will tell thee that mystery in all its
details. Listen to it, O Dhananjaya! One who speaks truth is righteous.
There is nothing higher than truth. Behold, however, truth as practised
is exceedingly difficult to be understood as regards its essential
attributes. Truth may be unutterable, and even falsehood may be utterable
where falsehood would become truth and truth would become falsehood. In a
situation of peril to life and in marriage, falsehood becomes utterable.
In a situation involving the loss of one's entire property, falsehood
becomes utterable. On an occasion of marriage, or of enjoying a woman, or
when life is in danger, or when one's entire property is about to be
taken away, or for the sake of a Brahmana, falsehood may be uttered.
These five kinds of falsehood have been declared to be sinless. On these
occasions falsehood would become truth and truth would become falsehood.
He is a fool that practises truth without knowing the difference between
truth and falsehood. One is said to be conversant with morality when one
is able to distinguish between truth and falsehood. What wonder then in
this that a man of wisdom, by perpetrating even a cruel act, may obtain
great merit like Valaka by the slaughter of the blind beast? What wonder,
again, in this that a foolish and ignorant person, from even the desire
of winning merit, earns great sin like Kausika (living) among the rivers?"

"'Arjuna said, "Tell me, O holy one, this story that I may understand it,
viz., this illustration about Valaka and about Kausika (living) among
rivers."

"'Vasudeva said, "There was a certain hunter of animals, O Bharata, of
the name of Valaka. He used, for the livelihood of his son and wives and
not from will, to slay animals. Devoted to the duties of his own order
and always speaking the truth and never harbouring malice, he used also
to support his parents and others that depended upon him. One day,
searching for animals even with perseverance and care, he found none. At
last he saw a beast of prey whose sense of smell supplied the defect of
his eyes, employed in drinking water. Although he had never seen such an
animal before, still he slew it immediately. After the slaughter of that
blind beast, a floral shower fell from the skies (upon the head of the
hunter). A celestial car also, exceedingly delightful and resounding with
the songs of Apsaras and the music of their instruments, came from heaven
for taking away that hunter of animals. That beast of prey, having
undergone ascetic austerities, had obtained a boon and had become the
cause of the destruction of all creatures. For this reason he was made
blind by the Self-born. Having slain that animal which had resolved to
slay all creatures, Valaka went to heaven. Morality is even so difficult
of being understood. There was an ascetic of the name of Kausika without
much knowledge of the scriptures. He lived in a spot much removed from a
village, at a point where many rivers met. He made a vow, saying, 'I must
always speak the truth.' He then became celebrated, O Dhananjaya, as a
speaker of truth. At that time certain persons, from fear of robbers,
entered that wood (where Kausika dwelt). Thither even, the robbers,
filled with rage, searched for them carefully. Approaching Kausika then,
that speaker of truth, they asked him saying, 'O holy one, by which path
have a multitude of men gone a little while before? Asked in the name of
Truth, answer us. If thou hast seen them, tell us this'. Thus adjured,
Kausika told them the truth, saying, 'Those men have entered this wood
crowded with many trees and creepers and plants'. Even thus, O Partha,
did Kausika give them the information. Then those cruel men, it is heard,
finding out the persons they sought, slew them all. In consequence of
that great sin consisting in the words spoken, Kausika, ignorant of the
subtilities of morality, fell into a grievous hell, even as a foolish
man, of little knowledge, and unacquainted with the distinctions of
morality, falleth into painful hell by not having asked persons of age
for the solution of his doubts. There must be some indications for
distinguishing virtue from sin. Sometimes that high and unattainable
knowledge may be had by the exercise of reason. Many persons say, on the
one hand, that the scriptures indicate morality. I do not contradict
this. The scriptures, however, do not provide for every case. For the
growth of creatures have precepts of morality been declared. That which
is connected with inoffensiveness is religion. Dharma protects and
preserves the people. So it is the conclusion of the Pandits that what
maintains is Dharma. O Partha, I have narrated to you the signs and
indications of Dharma. Hearing this, you decide whether Yudhishthira is
to be slaughtered by you or not." Arjuna said, "Krishna, your words are
fraught with great intelligence and impregnated with wisdom. Thou art to
us like our parents and our refuge. Nothing is unknown to thee in the
three worlds, so thou art conversant with the canons of morality. O
Keshava of the Vrishni clan, thou knowest my vow that whoever among men
would tell me, 'Partha, give thy Gandiva to some one braver than you,' I
shall at once put an end to his life. Bhima has also made a promise that
whoever would call him 'tularak', would be slaughtered by him there and
then. Now the King has repeatedly used those very words to me in thy
presence, O hero, viz., 'Give thy bow.' If I slay him, O Keshava, I will
not be able to live in this world for even a moment. Having intended
again the slaughter of the king through folly and the loss of my mental
faculties, I have been polluted by sin. It behoveth thee today, O
foremost of all righteous persons, to give me such counsel that my vow,
known throughout the world, may become true while at the same time both
myself and the eldest son of Pandu may live.'"

"'Vasudeva said, "The king was fatigued, and under the influence of
grief, He had been mangled in battle by Karna with numerous arrows. After
that, O hero, he was repeatedly struck by the Suta's son (with his
shafts), while he was retreating from battle. It was for this that,
labouring under a load of sorrow, he spoke those improper words unto thee
in wrath. He provoked thee by those words so that thou mightest slay
Karna in battle. The son of Pandu knows that the wretched Karna is
incapable of being borne by any one else in the world (save thee). It was
for this, O Partha, that the king in great wrath said those harsh words
to thy face. The stake in the game of today's battle has been made to lie
in the ever alert and always unbearable Karna. That Karna being slain,
the Kauravas would necessarily be vanquished. Even this is what the royal
son of Dharma had thought. For this the son of Dharma does not deserve
death. Thy vow also, O Arjuna, should be kept. Listen now to my counsels
that will be agreeable to thee, to counsels in consequence of which
Yudhishthira without being actually deprived of life may yet be dead. As
long as one that is deserving of respect continues to receive respect,
one is said to live in the world of men. When, however, such a person
meets with disrespect, he is spoken of as one that is dead though alive.
This king hath always been respected by thee and by Bhima and the twins,
as also by all heroes and all persons in the world that are venerable for
years. In some trifle then show him disrespect. Therefore, O Partha,
address this Yudhishthira as 'thou' when his usual form of address is
'your honour.' A superior, O Bharata, by being addressed as 'thou,' is
killed though not deprived of life. Bear thyself thus, O son of Kunti,
towards king Yudhishthira, the just. Adopt this censurable behaviour, O
perpetuator of Kuru's race! This best audition of all auditions, hath
been declared by both Atharvan and Angiras. Men desiring good should
always act in this way without scruples of any kind. Without being
deprived of life a superior is yet said to be killed if that venerable
one is addressed as 'thou.' Conversant with duty as thou art, address
king Yudhishthira the just, in the manner I have indicated. This death, O
son of Pandu, at thy hands, king Yudhishthira will never regard as an
offence committed by thee. Having addressed him in this way, thou mayst
then worship his feet and speak words of respect unto this son of Pritha
and soothe his wounded honour. Thy brother is wise. The royal son of
Pandu, therefore, will never be angry with thee. Freed from falsehood as
also from fratricide, thou wilt then, O Partha, cheerfully slay the
Suta's son Karna!"'"



70

"Sanjaya said, 'Thus addressed by Janardana, Pritha's son Arjuna,
applauding those counsels of his friend, then vehemently addressed king
Yudhishthira the just, in language that was harsh and the like of which
he had never used before.

"'Arjuna said, "Do thou not, O king, address these upbraidings to me,
thou that art passing thy time full two miles away from battle. Bhima,
however, who is battling with the foremost heroes of the world may
upbraid me. Having afflicted his foes at the proper time in battle, and
slain many brave lords of earth and many foremost of car-warriors and
huge elephants and many heroic horsemen and countless brave combatants,
he hath, in addition, slain a 1,000 elephants and 10,000 Kamboja
mountaineers, and is uttering loud roars in battle like a lion after
slaying innumerable smaller animals. That hero achieveth the most
difficult feats, the like of which thou canst never achieve. Jumping down
from his car, mace in hand, he hath destroyed a large number of steeds
and cars and elephants in battle. With also his foremost of swords he
hath destroyed many horsemen and cars and steeds and elephants. With the
broken limbs of cars, and with his bow also, he consumeth his foes.
Endued with the prowess of Indra, with his feet and also his bare arms he
slayeth numerous foes. Possessed of great might and resembling Kuvera and
Yama, he destroyeth the hostile army, putting forth his strength. That
Bhimasena hath the right to upbraid me, but not thou that art always
protected by friends. Agitating the foremost of car-warriors and
elephants and steeds and foot-soldiers, Bhima, single-handed, is now in
the midst of the Dhartarashtras. That chastiser of foes hath the right to
upbraid me. The chastiser of foes who is slaying the Kalingas, the
Vangas, the Angas, the Nishadas, and the Magadhas, and large numbers of
hostile elephants that are ever infuriated and that look like masses of
blue clouds, is competent to upbraid me. Riding on a suitable car,
shaking his bow at the proper time, and with shafts in his (other) hand,
that hero poureth showers of arrows in great battle like the clouds
pouring torrents of rain. Eight hundred elephants, I have seen, with
their frontal globes split open and the ends of their tusks cut off, have
today been slain by Bhima with shafts in battle. That slayer of foes is
competent to tell me harsh words. The learned say that the strength of
the foremost of Brahmanas lies in speech, and that the Kshatriya's
strength is in his arms. Thou, O Bharata, art strong in words and very
unfeeling. Thou thinkest me to be like thyself. I always strive to do
thee good with my soul, life, sons and wives. Since, not withstanding all
this, thou still piercest me with such wordy darts, it is evident that we
cannot expect any happiness from thee. Lying on Draupadi's bed thou
insultest me, though for thy sake I slay the mightiest of car-warriors.
Thou art without any anxiety, O Bharata, and thou art cruel. I have never
obtained any happiness from thee. It was for thy good, O chief of men,
that Bhishma, firmly devoted to truth, himself told thee the means of his
death in battle, and was slain by the heroic and high-souled Shikhandi,
the son of Drupada, protected by me. I do not derive any pleasure from
the thought of thy restoration to sovereignty, since thou art addicted to
the evil practice of gambling. Having thyself committed a wicked act to
which they only are addicted that are low, thou desirest now to vanquish
thy foes through our aid. Thou hadst heard of the numerous faults and the
great sinfulness of dice that Sahadeva spoke about. Yet dice, which are
worshipped by the wicked, thou couldst not abandon. It was for this that
all of us have fallen into hell. We have never derived any happiness from
thee since thou wert engaged in gambling with dice. Having, O son of
Pandu, thyself caused all this calamity, thou art, again, addressing
these harsh words to me. Slain by us, hostile troops are lying on the
field, with mangled bodies and uttering loud wails. It was thou that
didst that cruel act in consequence of which the Kauravas have become
offenders and are being destroyed. Nations from the North, the West, the
East, and the South, are being struck, wounded and slain, after the
performance of incomparable feats in battle by great warriors of both
sides. It was thou that hadst gambled. It was for thee that we lost our
kingdom. Our calamity arose from thee, O king! Striking us, again, with
the cruel goad of thy speeches, O king, do not provoke our wrath.'"

Copyright (c) 2007. bestextbooks.com. All rights reserved.

Therese Albertine Louise von Jacob Robinson - "Historical View of the Languages and Literature of the Slavic"

Various - "Punch, Or The London Charivari, Vol. 103, October 8, 1892"

Various - "Against Home Rule (1912)"

Jules Claretie - "His Excellency the Minister"

Obituary: Donald Westlake
Articles published by guardian.co.uk Books

Theatre review: Three Women, Jermyn Street, London
Obituary: Prolific crime novelist, Oscar-nominated screenwriter and man of many pseudonyms

Obama to feature in Marvel comic

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.

guardian.co.uk © Guardian News & Media Limited 2009 | Use of this content is subject to our Terms & Conditions | More Feeds