draupadi saraNAgathi - from srI vanamAmalai padmanabhan

[Guest guest]

dear devotees,

srI padmanabhan svAmi requested me to forward a series of mails on draupadi

saraNagathi. Attached is part 1.

 

adiyEn rAmAnuja dAsan,

varadhan

 

 

SRIMATHE RAMANUJAYA NAMAHA.

Dear Smt Subha Narayanan,

You have raised some pertinent questions, the answers for which can be many

depending upon one's understanding of scriptures. Let me attempt one based on

how I understand them. I planned to write my views in 2 parts, one on how

Draupadi was nowhere near thought of vengeance and how the concept of

'sharanagathi' is to be understood and interpreted. Meantime I read sri

Sudharshan swami's mail to you, and am sending the first part now and deferring

the 2nd part to know what he is going to say.

First of all, the original text does not speak about any display of anger,

outrage or revenge by Draupadi. She presents herself as piteous, sufficiently

humiliated and yet having full faith in the sense of morality of Yudhishtra. On

a couple of occasions, it was Bhima who shows anger against his eldest brother

and takes the kauravas to task, but never once does Draupadi display her anger

against the perpetrators of crime. Such descriptions must have been added in

later day versions. I request you to go to

http://www.ibiblio.org/sripedia/ebooks/mb/m02/m02066.htm

to read the original version. (My thanks to Sri Krishnaswamy swami who sent me this link.)

Let me highlight two instances for immediate reference for you. When the

Pandavas were leaving for the forest, after having been made to play dice once

again, after the humiliation of Panchali was over, it was the cunning words of

Dussasana that provoked Bhima to make the terrible vow. (earlier too, after the

humiliation to draupadi was done, Bhima pledges to vanquish the perpetrator) He

made vows on the behalf of others too, which were eventually seconded by other

brothers themselves. But Panchali was quiet. This is how the scene unfolds:-

Dussasana says, "And O Yajnaseni, what joy will be thine upon beholding in the

woods these thy husbands dressed in skins and thread-bare rags, deprived of

their wealth and possessions. Elect thou a husband, whomsoever thou likest,

from among all these present here. These Kurus assembled here, are all

forbearing and self-controlled, and possessed of great wealth. Elect thou one

amongst these as thy lord, so that these great calamity may not drag thee to

wretchedness. 'The sons of Pandu now are even like grains of sesame without the

kernel, or like show-animals encased in skins, or like grains of rice without

the kernel. Why shouldst thou then longer wait upon the fallen sons of Pandu?

Vain is the labour used upon pressing the sesame grain devoid of the kernel!'

"Thus did Dussasana, the son of Dhritarashtra, utter in the hearing of the

Pandavas, harsh words of the most cruel import. And hearing them, the

unforbearing Bhima, in wrath suddenly approaching that prince like a Himalayan

lion upon a jackal, loudly and chastisingly rebuked him in these

words,--Wicked-minded villain, ravest thou so in words that are uttered alone

by the sinful? Boastest thou thus in the midst of the kings, advanced as thou

art by the skill of the king of Gandhara. As thou piercest our hearts hear with

these thy arrowy words, so shall I pierce thy heart in battle, recalling all

this to thy mind. And they also who from anger or covetousness are walking

behind thee as thy protectors,--them also shall I send to the abode of Yama

with their descendants and relatives."

Vaisampayana continued,--Unto Bhima dressed in deer-skins and uttering these

words of wrath without doing any thing, for he could not deviate from the path

of virtue, Dussasana abandoning all sense of shame, dancing around the Kurus,

loudly said, 'O cow! O cow!'

Bhima at this once more said,--Wretch darest thou, O Dussasana, use harsh words

as these? Whom doth it behove to boast, thus having won wealth by foul means? I

tell thee that if Vrikodara, the son of Pritha, drinketh not thy life-blood,

piercing open thy breast in battle, let him not

p. 148

attain to regions of blessedness, I tell thee truly that by slaying the sons of

Dhritarashtra in battle, before the very eyes of all the warriors, I shall

pacify this wrath of mine soon enough.'"

Vaisampayana continued,--"And as the Pandavas were going away from the assembly,

the wicked king Duryodhana from excess of joy mimiced by his own steps the

playful leonine trade of Bhima. Then Vrikodara, half turning towards the king

said, Think not ye fool that by this thou gainest any ascendency over me slay

thee shall I soon with all thy followers, and answer thee, recalling all this

to thy mind. And beholding this insult offered to him, the mighty and proud

Bhima, suppressing his rising rage and following the steps of Yudhishthira,

also spake these words while going out of the Kaurava court, 'I will slay

Duryodhana, and Dhananjaya will slay Karna, and Sahadeva will slay Sakuni that

gambler with dice. I also repeat in this assembly these proud words which the

gods will assuredly make good, if ever we engage in battle with the Kurus, I

will slay this wretched Duryodhana in battle with my mace, and prostrating him

on the ground I will place my foot on his head. And as regards

this (other) wicked person--Dussasana who is audacious in speech, I will drink

his blood like a lion.

"And Arjuna said,--O Bhima, the resolutions of superior men are not known in

words only. On the fourteenth year from this day, they shall see what

happeneth.

"And Bhima again said,--'The earth shall drink the blood of Duryodhana, and

Karna, and the wicked Sakuni, and Dussasana that maketh the fourth.'

"And Arjuna said,--'O Bhima, I will, as thou directest, slay in battle this

Karna so malicious and jealous and harsh-speeched and vain. For doing what is

agreeable to Bhima, Arjuna voweth that he will slay in battle with his arrows

this Karna with all his followers. And I will send unto the regions of Yama

also all those other kings that will from foolishness fight against me. The

mountains of Himavat might be removed from where they are, the maker of the day

lose his brightness, the moon his coldness, but this vow of mine will ever be

cherished. And all this shall assuredly happen if on the fourteenth year from

this, Duryodhana doth not, with proper respect, return us our kingdom.'"

Vaisampayana continued,--"After Arjuna had said this, Sahadeva the handsome son

of Madri, endued with great energy, desirous of slaying Sakuni, waving his

mighty arms and sighing like snake, exclaimed, with eyes red with anger--'Thou

disgrace of the Gandhara kings, those whom thou thinkest as defeated are not

really so. Those are even sharp-pointed arrows from whose wounds thou hast run

the risk in battle. I shall certainly accomplish all which Bhima hath said

adverting to thee with all thy followers. If therefore thou hast anything to

do, do it before that

p. 149

day cometh. I shall assuredly slay thee in battle with all thy followers soon

enough, it thou, O son of Suvala, stayest in the light pursuant to the

Kshatriya usage.'

"'Then, O monarch hearing these words of Sahadeva, Nakula the handsomest of men

spake these words,--'I shall certainly send unto the abode of Yama all those

wicked sons of Dhritarashtra, who desirous of death and impelled by Fate, and

moved also by the wish of doing what is agreeable to Duryodhana, have used

harsh and insulting speeches towards this daughter o Yajnasena at the gambling

match. Soon enough shall I, at the command of Yudhishthira and remembering the

wrongs to Draupadi, make the earth destitute of the sons of Dhritarashtra.'

Vaisampayana continued,--"And those tigers among men, all endued with long arms,

having thus pledged themselves to virtuous promises approached king

Dhritarashtra."

(Note that the pledges come along with certain clauses like 'if the Kauravas

don’t return their kingdom after they come back' and 'at the command of

Yudhishtra', thereby showing that these vows are not a result of anger or as

part of revenge, but as a sequence of what would happen if vows and words are

not kept. Only Bhima, on a couple of occasions makes accusations out of

impulse, that too against Yudhishtra, but he was immediately prevailed upon by

Arjuna.)

But somehow Draupadi had come to be associated with some terrible vows. The

reason is not far to seek, if we read the relevant chapters in detail. Soon

after the Pandavas leave for the forest, Dhritharashtra summons Vidura and

enquires about how each of them left. The description of that scene which

Vidura explains perhaps would have lent scope for new additions in other

versions, to create an impact . Vidura merely says in what way each of them

left and relates the significance attached to such poses. The reading of the

relevant portion furnished below might help you to understand what really

happened.

"Vidura replied,--'Yudhishthira, the son of Kunti, hath gone away covering his

face with his cloth. And Bhima, O king, hath gone away looking at his own

mighty arms. And Jishnu (Arjuna) hath gone away, following the king spreading

sand-grains around. And Sahadeva, the son of Madri, hath gone away besmearing

his face, and Nakula, the handsomest of men, O king, hath gone away, staining

himself with dust and his heart in great affliction. And the large-eyed and

beautiful Krishna hath gone away, covering her face with her dishevelled hair

following in the wake of the king, weeping and in tears. And O monarch, Dhaumya

goeth along the road, with kusa grass in hand, and uttering the aweful mantras

of Sama Veda that relate to Yama.'

Dhritarashtra asked,--"Tell me, O Vidura, why is it that the Pandavas are

leaving Hastinapore in such varied guise."

"Vidura replied,--'Though persecuted by thy sons and robbed of his kingdom and

wealth the mind of the wise king Yudhishthira the just hath not yet deviated

from the path of virtue. King Yudhishthira is always kind, O Bharata, to thy

children. Though deprived (of his kingdom and possessions) by foul means,

filled with wrath as he is, he doth not open eyes. 'I should not burn the

people by looking at them with angry eyes,'--thinking so, the royal son of

Pandu goeth covering his face. Listen to me as I tell thee, O bull of the

Bharata race, why Bhima goeth so. 'There is none equal to me in strength of

arms,' thinking so Bhima goeth repeatedly stretching forth his mighty arms.

And, O king, proud of the strength of his arms, Vrikodara goeth, exhibiting

them and desiring to do unto his enemies deeds worthy of those arms. And Arjuna

the son of Kunti, capable of using both his arms (in wielding the Gandiva)

followeth the footsteps of Yudhishthira, scattering sand-grains emblematical of

the arrows he would shower in battle. O Bharata, he indicateth that as the

sand-grains are scattered by him with ease, so will he rain arrows with perfect

ease on the foe (in time of battle). And Sahadeva goeth besmearing his lace,

thinking 'None may recognise me in this day of trouble.' And, O exalted one,

Nakula goeth staining himself with

p. 154

dust thinking, 'Lest otherwise I steal the hearts of the ladies that may look at

me.' And Draupadi goeth, attired in one piece of stained cloth, her hair

dishevelled, and weeping, signifying--'The wives of those for whom I have been

reduced to such a plight, shall on the fourteenth year hence be deprived of

husbands, sons and relatives and dear ones and smeared all over with blood,

with hair dishevelled and all in their feminine seasons enter Hastinapore

having offered oblations of water (unto the manes of those they will have

lost). And O Bharata, the learned Dhaumya with passions under full control,

holding the kusa grass in his hand and pointing the same towards the

south-west, walketh before, singing the mantras of the Sama Veda that relate to

Yama. And, O monarch, that learned Brahamana goeth, also signifying, 'When the

Bharatas shall be slain in battle, the priests of the Kurus will thus sing the

Soma mantras (for the benefit of the deceased).'

And the citizens, afflicted with great grief, are repeatedly crying out, 'Alas,

alas, behold our masters are going away! O fie on the Kuru elders that have

acted like foolish children in thus banishing heirs of Pandu from covetousness

alone. Alas, separated from the son of Pandu we all shall become masterless.

What love can we bear to the wicked and avaricious Kurus? Thus O king, have the

sons of Kunti, endued with great energy of mind, gone away,--indicating, by

manner and signs, the resolutions that are in their hearts."

( My note:- What we can infer from this is that people of high values and

morality, when humiliated, need not utter a curse or a word of doom on the

perpetrators of crime on them. The very crime would bring back its results on

the perpetrators. Their silence will speak volumes of how such results will

take shape.)

It is clear from the original text that Draupadi didn't abuse or curse anyone

for the humiliation heaped on her. Even after being dragged into the court, she

raised a question about the propriety of her being staked - this is not to

question or abuse Yudhishtra though many in the court thought that she was

challenging her husband. She appealed to those present in the court to reply

her and her question was not directed to Yudhishtra. For, she knows and

Yudhishtra knows the implication. Even otherwise, it is the king at whose

behest the court was convened, the perpetrators of the crime and the witnesses

to the crime share the blame /demerits for not rebuking an outrageous act

committed in the court, as Vidura explains in the court, and not the Pandavas

or Yudhishtra. Her appeal was directed at the audience to stimulate their

conscience and come out condemning the dice game, the way it was played and the

way the stakes were claimed, particularly concerning her own self which was

suggested by Sakuni.

The fact that she did not take Yudhishtra to task by asking him the question is

made out when everyone agreed with silence Vidura's explanation.

Vidura says, "Ye Kauravas, take to your heart this high precept that I declare.

If virtue is persecuted, the whole assembly becometh polluted. If Yudhishthira

had staked her before he was himself won, he would certainly have been regarded

as her master. If, however a person staketh anything at a time when he himself

is incapable of holding any wealth, to win it is very like obtaining wealth in

a dream. Listening to the words of the king of Gandhara, fall ye not off from

this undoubted truth."

Thus Panchali can not be faulted on this account too (that she abused her

husband and took him to task in an open court)

The one question that remains now is why the lord allowed her to suffer like

this in spite of her 'surrender'.

This, I consider as a main issue in the whole episode bringing out many facets

of what actually 'sharanagathi' means. This will be discussed in my next mail.

Regards,

Jayasree saranathan.

 

 

[Guest guest]

"drowpathikku AbhaththilE pudavai surandhadhu thirunAmamirE"

Draupadi did not perform saranAgathi though she used the

word "raksha mAm sharanAgatam". So, it was the Govinda nAmam that

helped her and not her saranAgathi. This is from swAmi

pillailokachAriar's choornikai(vachanabhooshanam?).

 

Link:

http://www.ibiblio.org/sripedia/oppiliappan/archives/jan05/msg00010.h

tml

 

adiyEn,

dAsan

ramanuja, Varadhan T A <tavaradhan>

wrote:

> srImathE rAmAnujAya namah

>

> dear devotees,

> srI padmanabhan svAmi requested me to forward a series of mails on

draupadi saraNagathi. Attached is part 1.

>

> adiyEn rAmAnuja dAsan,

> varadhan

>

>

>

> SRIMATHE RAMANUJAYA NAMAHA.

>

> Dear Smt Subha Narayanan,

>

> You have raised some pertinent questions, the answers for which

can be many depending upon one's understanding of scriptures. Let me

attempt one based on how I understand them. I planned to write my

views in 2 parts, one on how Draupadi was nowhere near thought of

vengeance and how the concept of 'sharanagathi' is to be understood

and interpreted. Meantime I read sri Sudharshan swami's mail to you,

and am sending the first part now and deferring the 2nd part to know

what he is going to say.

>

> First of all, the original text does not speak about any display

of anger, outrage or revenge by Draupadi. She presents herself as

piteous, sufficiently humiliated and yet having full faith in the

sense of morality of Yudhishtra. On a couple of occasions, it was

Bhima who shows anger against his eldest brother and takes the

kauravas to task, but never once does Draupadi display her anger

against the perpetrators of crime. Such descriptions must have been

added in later day versions. I request you to go to

http://www.ibiblio.org/sripedia/ebooks/mb/m02/m02066.htm

>

> to read the original version. (My thanks to Sri Krishnaswamy swami

who sent me this link.)

>

> Let me highlight two instances for immediate reference for you.

When the Pandavas were leaving for the forest, after having been

made to play dice once again, after the humiliation of Panchali was

over, it was the cunning words of Dussasana that provoked Bhima to

make the terrible vow. (earlier too, after the humiliation to

draupadi was done, Bhima pledges to vanquish the perpetrator) He

made vows on the behalf of others too, which were eventually

seconded by other brothers themselves. But Panchali was quiet. This

is how the scene unfolds:-

> Dussasana says, "And O Yajnaseni, what joy will be thine upon

beholding in the woods these thy husbands dressed in skins and

thread-bare rags, deprived of their wealth and possessions. Elect

thou a husband, whomsoever thou likest, from among all these present

here. These Kurus assembled here, are all forbearing and self-

controlled, and possessed of great wealth. Elect thou one amongst

these as thy lord, so that these great calamity may not drag thee to

wretchedness. 'The sons of Pandu now are even like grains of sesame

without the kernel, or like show-animals encased in skins, or like

grains of rice without the kernel. Why shouldst thou then longer

wait upon the fallen sons of Pandu? Vain is the labour used upon

pressing the sesame grain devoid of the kernel!'

>

> "Thus did Dussasana, the son of Dhritarashtra, utter in the

hearing of the Pandavas, harsh words of the most cruel import. And

hearing them, the unforbearing Bhima, in wrath suddenly approaching

that prince like a Himalayan lion upon a jackal, loudly and

chastisingly rebuked him in these words,--Wicked-minded villain,

ravest thou so in words that are uttered alone by the sinful?

Boastest thou thus in the midst of the kings, advanced as thou art

by the skill of the king of Gandhara. As thou piercest our hearts

hear with these thy arrowy words, so shall I pierce thy heart in

battle, recalling all this to thy mind. And they also who from anger

or covetousness are walking behind thee as thy protectors,--them

also shall I send to the abode of Yama with their descendants and

relatives."

>

> Vaisampayana continued,--Unto Bhima dressed in deer-skins and

uttering these words of wrath without doing any thing, for he could

not deviate from the path of virtue, Dussasana abandoning all sense

of shame, dancing around the Kurus, loudly said, 'O cow! O cow!'

>

> Bhima at this once more said,--Wretch darest thou, O Dussasana,

use harsh words as these? Whom doth it behove to boast, thus having

won wealth by foul means? I tell thee that if Vrikodara, the son of

Pritha, drinketh not thy life-blood, piercing open thy breast in

battle, let him not

>

> p. 148

>

> attain to regions of blessedness, I tell thee truly that by

slaying the sons of Dhritarashtra in battle, before the very eyes of

all the warriors, I shall pacify this wrath of mine soon enough.'"

>

> Vaisampayana continued,--"And as the Pandavas were going away from

the assembly, the wicked king Duryodhana from excess of joy mimiced

by his own steps the playful leonine trade of Bhima. Then Vrikodara,

half turning towards the king said, Think not ye fool that by this

thou gainest any ascendency over me slay thee shall I soon with all

thy followers, and answer thee, recalling all this to thy mind. And

beholding this insult offered to him, the mighty and proud Bhima,

suppressing his rising rage and following the steps of Yudhishthira,

also spake these words while going out of the Kaurava court, 'I will

slay Duryodhana, and Dhananjaya will slay Karna, and Sahadeva will

slay Sakuni that gambler with dice. I also repeat in this assembly

these proud words which the gods will assuredly make good, if ever

we engage in battle with the Kurus, I will slay this wretched

Duryodhana in battle with my mace, and prostrating him on the ground

I will place my foot on his head. And as regards this

> (other) wicked person--Dussasana who is audacious in speech, I

will drink his blood like a lion.

>

> "And Arjuna said,--O Bhima, the resolutions of superior men are

not known in words only. On the fourteenth year from this day, they

shall see what happeneth.

>

> "And Bhima again said,--'The earth shall drink the blood of

Duryodhana, and Karna, and the wicked Sakuni, and Dussasana that

maketh the fourth.'

>

> "And Arjuna said,--'O Bhima, I will, as thou directest, slay in

battle this Karna so malicious and jealous and harsh-speeched and

vain. For doing what is agreeable to Bhima, Arjuna voweth that he

will slay in battle with his arrows this Karna with all his

followers. And I will send unto the regions of Yama also all those

other kings that will from foolishness fight against me. The

mountains of Himavat might be removed from where they are, the maker

of the day lose his brightness, the moon his coldness, but this vow

of mine will ever be cherished. And all this shall assuredly happen

if on the fourteenth year from this, Duryodhana doth not, with

proper respect, return us our kingdom.'"

>

> Vaisampayana continued,--"After Arjuna had said this, Sahadeva the

handsome son of Madri, endued with great energy, desirous of slaying

Sakuni, waving his mighty arms and sighing like snake, exclaimed,

with eyes red with anger--'Thou disgrace of the Gandhara kings,

those whom thou thinkest as defeated are not really so. Those are

even sharp-pointed arrows from whose wounds thou hast run the risk

in battle. I shall certainly accomplish all which Bhima hath said

adverting to thee with all thy followers. If therefore thou hast

anything to do, do it before that

>

> p. 149

>

> day cometh. I shall assuredly slay thee in battle with all thy

followers soon enough, it thou, O son of Suvala, stayest in the

light pursuant to the Kshatriya usage.'

>

> "'Then, O monarch hearing these words of Sahadeva, Nakula the

handsomest of men spake these words,--'I shall certainly send unto

the abode of Yama all those wicked sons of Dhritarashtra, who

desirous of death and impelled by Fate, and moved also by the wish

of doing what is agreeable to Duryodhana, have used harsh and

insulting speeches towards this daughter o Yajnasena at the gambling

match. Soon enough shall I, at the command of Yudhishthira and

remembering the wrongs to Draupadi, make the earth destitute of the

sons of Dhritarashtra.'

>

> Vaisampayana continued,--"And those tigers among men, all endued

with long arms, having thus pledged themselves to virtuous promises

approached king Dhritarashtra."

>

> (Note that the pledges come along with certain clauses like 'if

the Kauravas don't return their kingdom after they come back'

and 'at the command of Yudhishtra', thereby showing that these vows

are not a result of anger or as part of revenge, but as a sequence

of what would happen if vows and words are not kept. Only Bhima, on

a couple of occasions makes accusations out of impulse, that too

against Yudhishtra, but he was immediately prevailed upon by Arjuna.)

>

> But somehow Draupadi had come to be associated with some

terrible vows. The reason is not far to seek, if we read the

relevant chapters in detail. Soon after the Pandavas leave for the

forest, Dhritharashtra summons Vidura and enquires about how each of

them left. The description of that scene which Vidura explains

perhaps would have lent scope for new additions in other versions,

to create an impact . Vidura merely says in what way each of them

left and relates the significance attached to such poses. The

reading of the relevant portion furnished below might help you to

understand what really happened.

>

> "Vidura replied,--'Yudhishthira, the son of Kunti, hath gone away

covering his face with his cloth. And Bhima, O king, hath gone away

looking at his own mighty arms. And Jishnu (Arjuna) hath gone away,

following the king spreading sand-grains around. And Sahadeva, the

son of Madri, hath gone away besmearing his face, and Nakula, the

handsomest of men, O king, hath gone away, staining himself with

dust and his heart in great affliction. And the large-eyed and

beautiful Krishna hath gone away, covering her face with her

dishevelled hair following in the wake of the king, weeping and in

tears. And O monarch, Dhaumya goeth along the road, with kusa grass

in hand, and uttering the aweful mantras of Sama Veda that relate to

Yama.'

>

> Dhritarashtra asked,--"Tell me, O Vidura, why is it that the

Pandavas are leaving Hastinapore in such varied guise."

>

> "Vidura replied,--'Though persecuted by thy sons and robbed of his

kingdom and wealth the mind of the wise king Yudhishthira the just

hath not yet deviated from the path of virtue. King Yudhishthira is

always kind, O Bharata, to thy children. Though deprived (of his

kingdom and possessions) by foul means, filled with wrath as he is,

he doth not open eyes. 'I should not burn the people by looking at

them with angry eyes,'--thinking so, the royal son of Pandu goeth

covering his face. Listen to me as I tell thee, O bull of the

Bharata race, why Bhima goeth so. 'There is none equal to me in

strength of arms,' thinking so Bhima goeth repeatedly stretching

forth his mighty arms. And, O king, proud of the strength of his

arms, Vrikodara goeth, exhibiting them and desiring to do unto his

enemies deeds worthy of those arms. And Arjuna the son of Kunti,

capable of using both his arms (in wielding the Gandiva) followeth

the footsteps of Yudhishthira, scattering sand-grains emblematical

of the

> arrows he would shower in battle. O Bharata, he indicateth that

as the sand-grains are scattered by him with ease, so will he rain

arrows with perfect ease on the foe (in time of battle). And

Sahadeva goeth besmearing his lace, thinking 'None may recognise me

in this day of trouble.' And, O exalted one, Nakula goeth staining

himself with

>

> p. 154

>

> dust thinking, 'Lest otherwise I steal the hearts of the ladies

that may look at me.' And Draupadi goeth, attired in one piece of

stained cloth, her hair dishevelled, and weeping, signifying--'The

wives of those for whom I have been reduced to such a plight, shall

on the fourteenth year hence be deprived of husbands, sons and

relatives and dear ones and smeared all over with blood, with hair

dishevelled and all in their feminine seasons enter Hastinapore

having offered oblations of water (unto the manes of those they will

have lost). And O Bharata, the learned Dhaumya with passions under

full control, holding the kusa grass in his hand and pointing the

same towards the south-west, walketh before, singing the mantras of

the Sama Veda that relate to Yama. And, O monarch, that learned

Brahamana goeth, also signifying, 'When the Bharatas shall be slain

in battle, the priests of the Kurus will thus sing the Soma mantras

(for the benefit of the deceased).' And the citizens, afflicted with

> great grief, are repeatedly crying out, 'Alas, alas, behold our

masters are going away! O fie on the Kuru elders that have acted

like foolish children in thus banishing heirs of Pandu from

covetousness alone. Alas, separated from the son of Pandu we all

shall become masterless. What love can we bear to the wicked and

avaricious Kurus? Thus O king, have the sons of Kunti, endued with

great energy of mind, gone away,--indicating, by manner and signs,

the resolutions that are in their hearts."

>

> ( My note:- What we can infer from this is that people of high

values and morality, when humiliated, need not utter a curse or a

word of doom on the perpetrators of crime on them. The very crime

would bring back its results on the perpetrators. Their silence will

speak volumes of how such results will take shape.)

>

> It is clear from the original text that Draupadi didn't abuse or

curse anyone for the humiliation heaped on her. Even after being

dragged into the court, she raised a question about the propriety of

her being staked - this is not to question or abuse Yudhishtra

though many in the court thought that she was challenging her

husband. She appealed to those present in the court to reply her and

her question was not directed to Yudhishtra. For, she knows and

Yudhishtra knows the implication. Even otherwise, it is the king at

whose behest the court was convened, the perpetrators of the crime

and the witnesses to the crime share the blame /demerits for not

rebuking an outrageous act committed in the court, as Vidura

explains in the court, and not the Pandavas or Yudhishtra. Her

appeal was directed at the audience to stimulate their conscience

and come out condemning the dice game, the way it was played and the

way the stakes were claimed, particularly concerning her own self

which was

> suggested by Sakuni.

>

> The fact that she did not take Yudhishtra to task by asking him

the question is made out when everyone agreed with silence Vidura's

explanation.

>

> Vidura says, "Ye Kauravas, take to your heart this high precept

that I declare. If virtue is persecuted, the whole assembly becometh

polluted. If Yudhishthira had staked her before he was himself won,

he would certainly have been regarded as her master. If, however a

person staketh anything at a time when he himself is incapable of

holding any wealth, to win it is very like obtaining wealth in a

dream. Listening to the words of the king of Gandhara, fall ye not

off from this undoubted truth."

>

> Thus Panchali can not be faulted on this account too (that she

abused her husband and took him to task in an open court)

>

> The one question that remains now is why the lord allowed her to

suffer like this in spite of her 'surrender'.

>

> This, I consider as a main issue in the whole episode bringing out

many facets of what actually 'sharanagathi' means. This will be

discussed in my next mail.

>

> Regards,

>

> Jayasree saranathan.

>

>