Justice “In the Hands of Torture” Swami Bhoomananda Tirtha -1

Justice

“In the Hands of Torture”

Swami Bhoomananda Tirtha

In the April issue, under the title 'Dear Souls become humans first' I

was speaking about the Grandfather Bheeshma, his greatness, the

masterly, though amazing, way in which he spoke and conducted

himself in the battlefield, even in the most crucial and lifesurrendering

situations. In connection with the trend of that

thought, my mind began to ponder over the behaviour of the same

elderly Knower on an earlier occasion when Draupadi was subjected

to inhuman torture by Duhshasana in the open assembly of

the Kurus, right in front of her husbands, the Pandava brothers. I

wanted to tell you all as to how this matchless Knower, Bheeshma,

reacted to the whole scene then. It must give a number of lessons to

the ordinary people as well as to the more devoted thinkers.

Draupadi was the much adored daughter of King Drupada. Her

hand was won, much to her own as well as her father’s wishes, by

Arjuna's valour, and quite strangely she became the wife of all the

five Pandava brothers, Yudhishthira being the eldest of them all.

The role she played on several occasions throughout Mahabharata

stands singular on various accounts. In fact it is true to say that she

is a decisive character in shaping and finalizing the war between

Duryodhana and Yudhishthira. Strictly wedded to Dharma and all

the loyalties which flow along with it, she was always courageous

and firm, never blind to what was expected of her from time to

time. When courage and sacrifice blend with an unfailing sense of

dharma and duty, a woman becomes truly adorable. She shines as a

real guide and protector to all those who are around. Draupadi

stands out as a permanent star in this context.

Whether it was a question of timely inspiration or provocation,

criticism or advice, leadership or protection, Draupadi never

lagged behind. The one instance when, rendered totally helpless

with all the five husbands of hers enslaved by Duryodhana, she

caused discomfiture to the entire Kuru assembly and finally liberated

her lords can never be over-praised. For any thinker, the incident

is very revealing and inspiring. It was a scene where Justice

and Propriety themselves began to swing and no ultimate pronouncement

could emerge.

There is a tendency among men to lower and sometimes even condemn

the position of women in their society. To listen to the words

of women on any matter whatever is held, is considered by many

men, as fruitless, irrelevant, ignoble and demeaning. But this does

not tally with the place of honour and adorability which our ancient

thinkers and social reformers and law-givers had assigned to

the noble womanhood. Whatever is said, it is women who bear all

humans in their womb. If they can be the source of origin for men,

they can as well be the source of protection and guidance as well,

whenever so needed. It is true that women’s minds have a strong

display of their own pet emotions and emotional insight. But is not

such a display necessary to lay the foundations for, as well as to

build up a strong and well-knit family, which is the real fabric with

which the society is woven anywhere in the world? While we take

this basic truth into account, much of the unwise criticism which

men in general raise about women and their typical outlook will

prove out of place.

I am reminded of a Sanskrit saying of one of the Smriti (includes Vedangas,

sutras, itihaasa, purana) authors, which rendered in English

would be:

Where the role of women is rightly recognized and they are held in proper

esteem, their words of criticism and advice sought and heeded whenever

necessary, there alone do prosperity and dharma abide; there alone will

Gods and Goddesses make their visit.

Many women have stood firm unshakably when even men have

shaken and trembled. Their emotions and emotional insight have

sometimes shone as a beacon light to even enemies, not to speak of

friends and well-wishers. Their sacrifices too, which they make,

may be taking their stand on their own characteristic sentiments,

have saved and immortalized several great causes. All these taken

together can only tell us about the need for evaluating the woman's

role in our society more properly. Even today, if our country and

its heritage is great and immortal, the real credit for it all goes to

our women, the mothers and sisters of this land.

The woman is as complex as Mother Nature Herself. Nature is

complex simply because only in being so she can cause and perpetuate

existence. Nature has to embody both attraction and repulsion

simultaneously, force and friction alike; evolution and involution

equally. Only when all these opposites are concurrently at

play, the elusive creation and its progress will be feasible.

Naturally there is little wonder in the woman, who too is the

source of both creation and preservation, being a strange complexity

of emotions, insights and what not. Though complex and multifaced,

she is graceful and exemplary. Though soft and kind, she can

be equally hard and firm. Though loving and accommodating, she

can easily afford to be intolerant and unyielding.

In the Ashram during the past few days, we have been discussing

about the intricacies of human behaviour, the notorieties which the

human mind can think of and work. How much can an emotion

drive a man to and to what all states and situations, how far on the

other hand can reason and intelligence lead and save one, was a

special subject of talk. In this connection we were reading and rereading

the portions of the Mahabharata, particularly the scene in

which Draupadi was humiliated and tortured and the supreme and

providential way in which it all ended.

I shall mention some salient points of the whole anecdote as it is

described by Sage Vyasa.

Duryodhana was always jealous and intolerant about the Pandava

brothers and their prosperous and victorious life. He was bent

upon destroying them by some means or other. With the consent of

his father Dhritarashtra, therefore, he called Yudhishthira for a

game of dice. Shakuni, the maternal uncle of Duryodhana was

adept in foul play. He played on Duryodhana's side. Yudhishthira

and others knew of this, yet being addicted to the game of dice, the

eldest of the Pandavas accepted the invitation. In the game, as was

anticipated, Yudhishthira began to lose. He was induced to stake in

the game everything he possessed, kingdom, wealth, his kith, kin

etc. one after the other. Yudhishthira accepted the challenge and

started staking everything, things as well as people, one after another.

Every time Shakuni cleverly provoked him to part with his

belongings. Shakuni used teasing and wounding remarks and got

the king to part with his belongings.

Yudhishthira staked his brothers – Sahadeva, Nakula, Arjuna and

Bheema. All of them he lost too. Shakuni then had Yudhishthira

stake himself and try his luck. Yudhishthira did so, but only to lose

himself. Accepting defeat the king said: ‘Yes, I am defeated. I stand

a slave and servant to Duryodhana. I am left with nothing now, not

even myself.’ At this Shakuni laughed and pointed out that his

wife, Draupadi, was still left behind independent, and without

staking her, it was wrong for him to have staked himself. Saying

this he persuaded Yudhishthira to stake Draupadi also.

Yudhishthira rose up to the occasion and describing Draupadi as

the most ideal, beautiful, graceful, dutiful woman, he declared her

as staked.

When the king was declaring thus, staking Draupadi, the whole

assembly consisting of Kuru elders and well-wishers shuddered,

but sat mute heaving and sighing. Bheeshma, Drona, Kripa and the

others knew it was all wrong and unfair but seeing King

Yudhishthira himself consenting to all the demands of the enemies,

they could say nothing.

The dice was cast only to defeat Yudhishthira. Shakuni won and

with that the Pandavas and all their belongings became Duryodhana's,

losing all their freedom, power and authority outright.

Duryodhana and his group who were all the time bubbling with

joy and exhilaration, now exploded into a frenzy of laughter at the

thought of revenge. Instigated by Karna and Shakuni, Duryodhana

sent Pratikami to fetch Draupadi telling her that she had been won

over by himself and his brothers. From then on they, not the Pandavas,

were her Lords.

Pratikami went to Draupadi's apartment and breaking the news of

her lot he asked her to proceed to Duryodhana's court as commanded

by him. Draupadi shuddered at what her Lord,

Yudhishthira, had done. She asked: 'Did the king stake his wife?

Had he nothing else to stake?' Pratikami said 'No madam, he

staked all and lost all, incIuding himself.' At this Draupadi asked

the messenger: 'Did the king stake himself first or me? Find out this

first from the king and then come to take me'.

Pratikami went to the assembly where Pandavas were seated and

put the question for an answer. He spoke to Yudhishthira thus:

Draupadi wants to know from you: 'Whose Lord were you when

you staked me in the play and got defeated? Were you enslaved

first? Was it after that that you staked and made me too a slave?

Your slavery or my slavery, which was the first to take place?'

On hearing these words of Draupadi, Yudhishthira, who was by

then a slave to Duryodhana, became mind-less and almost dead.

He was struck mute. No reply came from him to Pratikami.

Duryodhana, hearing what Pratikami said to Yudhishthira, then

said: Let Panchali (Draupadi) come to the assembly herself and

make this question. Let all those present here hear the talk between

her and Yudhishthira.

Pratikami went to Draupadi again and reported what Duryodhana

told him. He also added that there was something unwelcome and

doubtful in the minds of the Kauravas and that is why they called

her there.

Draupadi did not lose either her heart or reason. Reconciling herself

to the plight she was driven to and taking it to be an order of

the Supreme Creator, who pronounces happiness and misery alike

to both the scholar as well as the unwise, she said: "Dharma or

righteousness ranks supreme, shining beyond and above everything

else. If dharma is upheld by its votary then dharma too will

uphold him. It is totally dangerous for the Kauravas to abuse

dharma. Go and tell those present in the assembly my words on the

question of dharma and propriety. I shall obey the verdict which

they, the knowers of justice and righteousness, pronounce in this

matter".

Pratikami went back to the assembly and spoke out the words of

Panchali to the hearing of all the elders. Hearing them, the elders

did not speak anything in reply, aware of the obstinacy and wicked

designs of Duryodhana.

However, Yudhishthira saw in his own mind the intention of

Duryodhana and so he called a trusted messenger of his and sent

him to Draupadi with these words:

"Lowering your apparel below the navel, wearing but one piece of

cloth having your periods as you are, come, O! Draupadi, to the

assembly and stand before your brother-in-law. Seeing you thus

entering the presence of elders and kings, O! Princess, the entire

assembly will at heart rebuke and curse the son of Dhritarashtra.”

Duryodhana, who was bent upon taking revenge on Draupadi

puffed up with the idea that she was now clearly a property of

theirs. Finding Pratikami unwilling and resistant to execute his order,

he sent Duhshasana, his younger brother, to fetch the daughter

of Drupada.

Duhshasana, gloating and reveling over the occasion, ran to the

apartment of Draupadi. Calling her with the words ‘’Come, Draupadi,

come, you have been won by us in dice. Shedding all your

shame and pride, come to the assembly. Go and serve your new

master Duryodhana. We have rightly won you and you are now

our slave. Go and serve Duryodhana. Eke your livelihood working

as his dasi (servant.) You are now ours. So walk along with me to

the assembly.”

Crying aloud ‘Ha’ and covering her face with both her hands Draupadi

ran to the apartment of the elderly Kuru women. Duhshasana

chased her and yelling ‘stop, you rascal, where are you running’,

he caught her by her hair and began to pull and drag her by force.

Draupadi told him in anger and grief: ‘Do not drag me thus, who is

in periods and has only one apparel on the body. It is improper for

a woman to appear thus in front of an assembly, where sit several

elders and veterans.’

Hearing this, Duhshasana turned all the more violent. He thundered

‘What to me if you are in your periods? What, if you have

only one piece of dress on your body or have no dress at all. You

are our property, which we have gloriously won in the game of

dice. You are now our servant and slave. It is for us, therefore, to

decide whether you must put on any dress or not." Shouting thus

he held her faster by the hair and dragged her brutally to the assembly

hall, to the sight of all present there. Wailing bitterly in

grief and anger, Draupadi spoke loudly to the listening of all

around, her hand wrestling hard to hold her saree in position. Her

eyes were fuming and the body appeared almost ablaze.

"..Alas, alas, dharma has left hold of the Bhaaratas. The sense of

Kshatriya's duty has also receded from them. The moral and ethical

decorum of the Kurus has gone into oblivion, it is obvious. Where

is the manliness and courage of Drona, Bheeshma and the highsouled

Vidura? Where likewise has gone the elderliness of the King

(Dhritarashtra)? Dharma is too cruel, no doubt. The dharma particularly

of the Kurus is all the more so. Does not anyone of the

Kuru elders here behold this fierce adharma (highly ignoble act)? Is

there not anyone here who can stop and prevent this wicked mon9

ster, from pulling me brutally like this, holding on to my hair?"

When Draupadi was crying and sobbing in distress like this and

Duhshasana was intensifying the torture, both Shakuni and

Duryodhana roared in laughter and complimented him openly saying

'well done! well done!' None else in the assembly approved the

least of Duhshasana's act. All were shedding tears. Putting their

heads down they sat mute.

It was now that the most respected elder Bheeshma, the grandfather

of Duryodhana, broke the tense silence with his well-thoughtout

words. It had now become an important question of giving a

clear verdict on the issue which Draupadi had raised. Bheeshma

said:

"O virtuous lady, the trend and course of dharma is extremely subtle

and abstruse. Therefore I am unable to give a fully appropriate

reply to your question. One who has lost his freedom and consequently

become a slave has no right and power to pledge another.

On this basis Yudhishthira's pledging you, after having lost himself,

is incorrect and invalid. But there is another side too to the

question. A woman is under the lordship of her husband. On this

ground when Yudhishthira was won by the enemies, you too were

won as a consequence. You were enslaved. But it is by foul play

and stealth that these people, claiming superiority and power, have

defeated Yudhishthira. If any clever person defeats another not so

clever through foul means, the latter's defeat will not be upheld by

the knowers of Dharma. On this principle this game is not dharmic,

But because Yudhishthira participated in the game with full knowledge

of the consequences and willingly too, the defeat has to be

reckoned with as effective. Yudhishthira is one who will forsake for

the sake of dharma the whole of the bounteous earth, He himself

having consented that 'I have been defeated,' how can I hold the

defeat as improper or ineffective? Being so, I am really unable to

pronounce any judgement on this matter,"

Bheeshma's impartial view was that the question cannot be easily

adjudged and a final verdict pronounced on it is extremely important.

Even when Duryodhana and Shakuni were coaxing and teasing

Yudhishthira to come to play, Bheeshma and the other elders

were resentful, The whole matter was arranged in an improper

manner. But how could the elders speak against it, for

Yudhishthira, knowingly and willingly was accepting the offer. In

that he used his freedom and sovereignty, which can never be a

subject of attack for anyone. Finding an event to be wrong and disastrous

and yet at the same time unable to prevent it for reasons of

non-interference and the like, this is the most crucial test for one's

restraint and forbearance.

To condemn something and keep away from it is easy. It is purely

instinctive, for which no deeper thought or the question of dharma

is involved.

Here the grandfather clearly weighs the question taking both aspects

of it fully. And because Draupadi is the pivot around which

the whole issue revolves and she has a grave point of dharma as to

whether she is independent or not, Bheeshma became silent. The

silence was not due to a confusion or ignorance, but due to the superb

wisdom of his.

In so far as Bheeshma said in conclusion that he was unable to give

a final verdict, Draupadi continued to explain her stand further.

She clearly had the right and need to do so, because the question

was still alive and even the best of knowers and elders could not

give a fitting and final answer. So she said:

"It is not that King Yudhishthira, the Pandava elder, wanted to play

dice of his own volition and willingness. On the other hand, with

the definite intention of making him helpless and weak, he was

somehow teased and challenged to play. How can the defeat imposed

upon him by a host of adversaries be just and valid?"

“I want to know how, according to what code of law or procedure,

can the further play of the King, who was already defeated and had

become a slave, thereby losing all independence and power, pledging

another be proper and valid? What dharma is it which can uphold

such an act? If with his defeat first, I, his property, too was

made a slave, why was he, already defeated, made to stake me

again? What was the need and meaning of that step? What is the

code of propriety in it? Say this."

"If his defeat and loss imply my defeat and slavery as well, if the

adversaries had concluded to this effect, would they have made the

King play once again with a view to enslave and gain me separately?

The fact that they did make Yudhishthira play once more, in

spite of his being already enslaved, one point is quite clear and conclusive,

namely my husband's defeat was not considered as my defeat

by the opponents!"

"Why should I part with the independence and right: which the

opponents themselves have in their own minds considered and upheld

for me? So, I say that one who has already lost himself and

hence become a slave has sought to pledge me, who am independent

still. How can such a pledge be valid and effective? There are a

number of Kurus who have daughters and daughters-in-law. They

have listened to all that I have said. Also they have seen with their

own eyes the pathetic plight to which I was forced into. I now beseech

them to give me a fitting reply after weighing well the propriety

of the basic issue involved in this whole affair."

The story continues to tell us that for quite some time more the terrible

plight of Draupadi continued. The wicked Duhshasana taking

advantage of her helplessness, pulled her hair all the more. And the

daughter of the Panchala king wailed in agony and distress. For a

while Bheema became mad with anger at this sight and began to

abuse his elder brother, Yudhishthira. Then Arjuna pacified him

saying that under no provocation should his side lose their restraint.

Yudhishthira's authority was never to be questioned or disobeyed,

he added.

When the whole assembly thus sat mute steeped in indecision and

lack of fitting leadership and guidance, Vikarna, a son of Dhritarashtra,

brother of Duryodhana, rose up to speak in this strain:

'O kings and elders, did you not hear what Draupadi said. Why is

none of you rising up to give her a reply? Why are you all keeping

speechless? Do Bheeshma and Dhritarashtra hear all this? Is not the

high-souled Vidura here? Why are you sitting as if struck by thunderbolt?

Leaving aside kama and krodha (passion and hatred), thinking

well in the line of justice, taking note of the gravity and importance

of the whole question, let every one of the kings coming from

various quarters and sitting in this assembly, speak out what occurs

to him as the right and proper reply."

Vikarna's words went in vain. No one opened his mouth either for

or against. Finding them all speechless, he again began to speak

what he thought was proper. His view was that the pledging of

Draupadi by Yudhishthira was wrong and invalid. She was the

property not merely of Yudhishthira but of the other four brothers

as well. He should not consider himself alone as her Lord. Even if

the act of pledging the four brothers could be held proper and

valid, that of pledging Draupadi could never Shakuni exploited his

innocence and coaxing and provoking him dexterously, won him

to stake her. When all these factors are taken into account, Draupadi

had not become a slave. Duryodhana's side had not won her.

This was his summary view.

Karna then took the floor to object to what Vikarna said. Abusing

him and calling him a child, Karna upheld the slavery of Draupadi,

making use of the occasion to hold Draupadi as an unchaste

woman, who had now become a servant and slave of Duryodhana.

An immoral woman as she was (because she had five husbands),

he said, it mattered little whether she put on only one piece of cloth

or none at all. Shakuni's victory was righteous, just and valid. The

Pandava brothers as also Draupadi were clearly Duryodhana's

property now, to be used and treated by him as he wished. All of

them had been won by him fully in accordance with the codes of

dharma. He added: ‘We shall prove to this foolish and childish Vikarna

that all these six persons are slaves to us now. Like morally

decent and chaste ones, these people are not to stand before us well

-dressed and erect. Let us get them disrobed by themselves and

pass on their dress to us without delay, to prove their slavery and

our masterhood.’

As soon as Karna spoke thus, Yudhishthira and his four brothers

removed their uttareeyam (the upper garment) and placed it down

and sat on the floor. Finding Panchali (Draupadi) not following

suit, Duhshasana by force caught hold of her saree and began to

pull it to disrobe her!

It was at this time that Draupadi, utterly helpless and forlorn called

out the name of Lord Krishna, her Saviour, for protection. Then a

miracle happened! The more and more Duhshasana pulled her

dress, the longer and longer it grew until at last there were heaps of

cloth piling up in the assembly, and Duhshasana in utter shame

and exhaustion withdrew himself from the cruel act. The whole

assembly shouted victory to Draupadi and cursed Duhshasana liberally.

Meanwhile Bheema, unable to contain himself, seeing the innocent

daughter of Drupada molested like this by Duhshasana

thundered loudly to the hearing of all: “Here now do I declare this

vow, unprecedented, to be unsucceeded too, namely that I will tear open in

war the chest of this wicked villain of the Bharata dynasty and drink deep

his hot blood: hear ye 0, Kshatriyas, this great vow of mine, which none in

future will repeat." The whole assembly shuddered at this.

Though Duhshasana bashfully withdrew, foiled and tired, the

scene did not end. The vital issue had not been resolved. The people

in general raised hue and cry calling the name of Dhritarashtra.

There was a big pandemonium everywhere. Everyone shouted: 'O

Kauravas, give a fitting reply to Draupadi's question!'

Right then, raising his hands aloft and pleading with everyone to

maintain silence and order, the all-knowing Vidura submitted as

follows:

'Are you not hearing what Draupadi is asking; her tears coming in

torrents as if she is Lordless and deserted? O ye assembled here,

you have not answered her! Not to give reply to a grave question

like this is improper, When the assembly of the Wise is approached

by the afflicted, burning in distress, not to give relief is Immoral

and sinful. To give relief to those who seek it is the prime duty of

the Knowers of Truth and Dharma. Those who practise dharma

must rid their minds of passion and hatred, preference and prejudice,

and then bring forth what is just and proper’.

Even after hearing Vidura, the entire assembly just sat speechless,

unable to open their mouth. Just at that time Karna spoke aloud to

Duhshasana ‘Hey’, take this maid, our slave girl, to our place’.

Duhshasana instantly pulled that virtuous lady, who was sobbing

under deadly torture, turning pathetic looks on to her helpless husbands.

He decried in scornful laughter ‘walk on, you wretched

slave!’

Draupadi then angrily accosted Duhshasana thus: ‘You ugly beast,

the lowest of men, O wicked Duhshasana, stop a while! I must get a

reply to my question before I can decide what to do next. Wait till I

get my answer. ‘Turning to the assembly she said:

“I pay my respects to all the Kurus sitting in this assembly. Kindly

forgive me because I forgot to respect you all right early as this

wretched monster dragged me like this in front of you all.” By the

time Draupadi said this, Duhshasana pulled her so violently that

she fell, her chest striking hard against the floor. Lying in that painful

pose, she began to wail aloud explaining her condition.

“Only on the occasion of my swayamvara, royal wedding, that day

alone, had I come out in the open and a large body of men could

have a glimpse of me. At no other place have any outsiders seen

me any time. Such a well-grown and well-protected princess and

queen that I have been so far, now am fated to lie prostrate helpless

in this assembly of powerful and heroic kings and elders. The pity

is that all the honourable and wise men here look on at my miserable

plight.

Draupadi continues lying prostrate in the assembly

“The sons of Pandu, who cannot even bear ‘wind touching my

body’ have now been humiliated to bear helplessly the sight of this

senseless, wicked villain dragging me like this, alas!

“The wife of one’s son is verily a daughter to her father-in-law (the

father of that son). The Kuru elders present here have come to forbear

and uphold dragging and pulling such a one (the daughter-inlaw)

unjustly and with revenge, alas! The entire lot of the Kauravas

see right in their front their daughter being molested, and yet alas,

they refrain from raising a little finger against this sacrilegious act.

See the fateful change of times! What graver pity can be there? I, a

woman, who is virtuous, graced by husbands, moral and chaste,

am forced to enter this great assembly, struggling very hard to hold

my dress which is forcefully being stripped by another. What is

there more demeaning than this? Alas, what a great shame!

“It is the unshakeable tradition of the nobles not to bring, much less

by force, a virtuous woman to the midst of an assembly. The nobles

have always held fast to this tradition right from the ancient past.

Dharma and chivalry warrant that this is upheld at all times. Such

a basic dharma, which is ancient and immortal, has now completely

vaporized and disappeared, so far as the Kuru clan is concerned.

They have brought me by force to this assembly. I, who am

the accredited and virtuous wife of the Pandavas, who am the beloved

daughter of King Drupada, who am chaste to the core and

am the avowed friend of Lord Krishna. They have compelled one

like me to stand in this open assembly as if I were a criminal!

“Let the Kauravas say without delay whether I am a slave or not.

Do you not, O respected elders, see this rogue hurting and teasing

me in your front? I am suffering torture for long in his hand only

because you refuse to give a right reply to my moral question on

basic human conduct and behaviour.

“O descendants of the Great Kuru, this unjust torture cannot be allowed

to go on for long. Speak out your verdict without any further

delay; say whether I am a slave or not; have I been won over

or not. Come out with your decision. I shall respect and abide by

what you say. Kindly come out, without reservation, with the truth

your keen wisdom reveals.”

When Draupadi cried, screamed and lamented like this over her

fate, the reason for which was the conspicuous silence of the Kuru

elders of the assembly, the great Bheeshma opened his mouth once

again. Bheeshma said:

"O virtuous lady, I have already told you what I had to say in the

matter. Even the greatest of the Wise will be found dumbstruck regarding

the most subtle traits of Dharma (righteousness). Whatever

the strong man does is held to be righteous, and whatever the weak

does is unrighteous; this is what I see now here. It is impossible for

me to agree with and approve of this state of affairs.

"Now coming to your question, it is too deep and abstruse. I am

simply powerless to give a correct and true reply to your question.

The issue involved is not merely subtle but also hard and hidden. It

is too grave indeed. However, there is something which I can say

without doubt and with all firmness. This whole clan of the Kurus

will die out and become mere ashes ere long.

"All these Kauravas and their upholders are blinded too much by

greed and infatuation. But your husbands, the Pandavas, who are

virtuous and loyal, are not leaving hold of Dharma, despite their

humiliation and woeful plight. They never swerve from the

avowed path of Dharma. O daughter of the Panchala king, this

state is quite compatible with you, your nature and talents. Even

when tottering under pain and hardship, you do not slip from the

well-laid path of Dharma,"

"The great veterans like Drona and the rest, who are unshakably

steeped in Dharma, are struck mute like corpses, as if devoid of the

life-current. The one and only person who must give a decisive reply

to your question is Yudhishthira, the son of Dharma

(Dharmaputra; Yudhishthira is also called Dharmaputra); this is

my definite view. Let Yudhishthira say whether you are a slave or

not; whether you have lost your independence or not. Yudhishthira

alone can give the final answer."

Let Pandavas confess

In fear of Duryodhana no one but the elderly Bheeshma raised his

voice to offer reply to Draupadi, who, afflicted deeply, weakened

pitiably, was wailing aloud in distress like the Kurara bird all the

while pressing her question to the Kauravas. On seeing the kings,

their children and grand-children steeped in utter silence, Duryodhana

said:

"O Panchali, let your husbands Bheema, Arjuna, Nakula and Sahadeva,

let these persons pronounce an answer to your question! If

they declare in the midst of this assembly that Yudhishthira is not

their Lord and they are not bound by what their Master

Yudhishthira says and does, then I shall let you free. Let the righteous

and Indra-like Yudhishthira be thus revealed to all present

here as untruthful, weak and disloyal! The Kuru elders are not

speaking anything thinking of the woeful plight of your four unfortunate

husbands. Though several high-souled Kuru elders are present

in this assembly and they do share your agony and humiliation

a great deal, none of them can speak out being awake to the

adverse fate of your accursed husbands. If Dharmaputra

(Yudhishthira) speaks out himself, I shall decide the question of

your slavery either this way or that."

A number of people in the assembly praised Duryodhana for what

he said commending his prudence saying "very good indeed, quite

righteous." There were others as well who began to sob and bitterly

say "Ah, Ah." However, the reasonable words of Duryodhana did

appeal to the assembly in general and he was praised as a supporter

of Dharma.

The entire attention of the assembly turned towards the Pandavas.

They were curious to know "what the Lord of Dharma will say,

what the victorious Arjuna would say, what the mighty Bheema

will say, what the innocent Nakula and Sahadeva are going to say."

There was a big uproar in the assembly. When that subsided,

Bheema, raising his hands to the sight of all there, said these words:

The high-souled King of Dharma, Yudhishthira, is the Master of

our family and even lineage. If he were not our Lord and Master,

then we would not have tolerated all that took place in this assembly.

He is the unquestioned Lord of us all. He is the Lord of all our

virtues and austerity as well as of our Prana, the life force. If he is

considered defeated, then we too are undoubtedly to be held defeated.

It is simply my obedience and subservience to him, our

elder and Master, that the one who pulled Draupadi by her hair is

still standing on the floor with his life intact.

"Look at my long sturdy hands. Even Lord Indra, once caught between

these, will not be able to wriggle out. Only because the noose

of Dharma has tied me down, the prestige of our lineage has prevented

me and Arjuna too has held me back, I am gulping in all

this humiliation, agony and injustice. If even at this moment Dharmaputra

(Yudhishthira) would give me his sanction, I would

smash outright the whole lot of the sons of Dhritarashtra".

Hearing these words, both Bheeshma and Drona simultaneously

told Bheema "Be patient, O Bheema, hold yourself back. You are

certainly capable of doing all that, we know your strength and

power, but wait".

Karna, Arjuna's rival and a close associate of Duryodhana, became

impatient. He spoke out the following looking at Draupadi;

"There are but three persons in this assembly who are absolutely

free. Bheeshma, Vidura and Drona. These persons call their own

Master (Duryodhana) as the wickedest of the wicked. They do not

detest committing the sin of disloyalty to the master, which is subversive

to their own fame and status.

"Three are those spoken of as having no right to property - a servant,

a son, a woman who has no independence. The woman wedded

to a servant or a slave as well as his wealth and possessions

both become Lordless and go to the custody of the King of the land.

"Panchali, as you have now become a slave, Duryodhana is your

Master and Lord; not the sons of Kunti (namely the Pandavas). You

go to the palace of Duryodhana and become one of his womenfolk.

That is the right place for you. Marry now another, a son of Dhritarashtra,

whereby you will beget a status which cannot be removed by a

game of dice. As you are a servant and slave now, such a course will

not be wrong or improper.

"You are one who conducts herself independently before your husbands

guided by your own vision and insight. From now on, not

five, but one hundred husbands do you have. Live happily with

them all, enjoying the delights of passion from all of them in good

proportion. This line is quite compatible with the role of Dasis

(slave women). Nakula, Sahadeva, Bheema, Arjuna and

Yudhishthira, all of them have been defeated and enslaved. Being

so, you are definitely a slave. You are enslaved by dint of your being

under the Lordship of your husbands.

"At this hour, there is no purpose in thinking of the greatness of

your birth, the glory of your family and lineage. Was it not after

throwing into winds all these considerations that the son of Kunti

staked you in the game of dice?”

These provocatively slighting words of Karna pierced the heart of

Bheema who was noted for his suddenness of emotions and decision.

Though his anger was inflamed beyond narration, bound by

the code of dharma and justice, he looked at his elder brother with

eyes turned blood red with rage. He murmured to himself, unable

to control himself:

"Why should I be angry with the son of Suta (Karna)? O king

(addressing Yudhishthira), I shall abide by the code ordained for a

slave. If you had not pledged Draupadi, as you did, will these villainous

enemies ever feel courage to stare at me or speak to me like

this? By dint of your thoughtless deed, I am now forced to hear all

this."

To these words of Bheema, Yudhishthira just stood speechless like

a pillar. Duryodhana at that time sneeringly spoke the following

looking at Yudhishthira:

"O Yudhishthira as all your brothers are under your lordship, there

is no need to listen to their views at all. Because all of them are

bound to abide by your Master-hood, I need to listen only to your

opinion. You now say whether the daughter of Drupada

(Draupadi) has been won by us or not; is she not our slave?

Saying thus to the son of Dharma (Yudhishthira), Duryodhana,

blinded as he was by prosperity, corrupted by power and infatuated

by his position of superiority, as if to retort to what Bheema

had just remarked, turned to Panchali. Looking at her jeeringly

with a smile and showing his left thigh nakedly and patting on it

scornfully as if asking her to sit on his lap, he took a glance at

Bheema and then burst into a slighting laughter to indicate his

mastery and lordship over both.

This sight infuriated the already enraged Bheema. Whirling his eye

-balls, which were copper-red, Bheema proclaimed aloud, his

words echoing thunderously in the assembly hall. "Aye Duryodhana,

if I do not strike with my mace and rip open that very same

thigh of yours in a direct combat, let the world of my forefathers be

lost to me." The whole assembly shuddered on hearing this.

Vidura now intervened and tried to put some sense, at least in this

late hour, into the infatuated Duryodhana and his group:

"O kings, born of the Pratipa clan, seek ye now at least the way to

escape from the hands of Bheema. Providence had already decided

upon all that is taking place now and will hence. As if to comply

with Providence the descendants of Bharata are knowingly resigning

themselves to this kind of an evil venture. There is no doubt

about it. The sons of Dhritarashtra played, ousting all justice and

propriety. Now they are arguing about a woman, sitting in a great

assembly like this, alas! Abusing all codes of Dharma, they have

stained and destroyed the merit and glory of an assembly like this.

When Dharma is abused, the assembly of the wise stands equally

tainted.

"If Draupadi was pledged before Yudhishthira pledged himself

then it would have been valid. The property which one derives

from another, who stands pledged already and thereby has no independence

whatever, is like the wealth one gets in a glamorous

dream; it can never become a solid object of enjoyment. O Kurus,

you should not swerve from the path of Dharma, listening to the ill

words of Shakuni."

Duryodhana at this again said: "Let Bheema, Arjuna, Nakula and

Sahadeva say with oneness that Yudhishthira is not their Lord and

Master. Then I shall absolve Panchali of her servitude."

Arjuna then said: "The high-souled Yudhishthira, before he began

to play dice, was the one Lord of all the Pandavas. But, after he was

defeated in the game, whether he is the Lord of anyone at all, this

has to be said by the Kauravas."

Complexity of the Issue – An Indecision

To summarize: All this meant a total and bewildering indecision

about the fact of Draupadi's slavery. It was Shakuni and Duryodhana

who specifically sought the pledging of Draupadi by

Yudhishthira. Towards this end they even teased and coaxed the

son of Dharma. In response to this demand of his opponents in the

game, Yudhishthira chose to pledge his wife. In the very course of

events it so happened that this demand and its compliance, both

took place after Yudhishthira was sought to be pledged and as a

result he lost himself.

So the whole instance revolves round three parties:

Shakuni and Duryodhana on the one side, who sought and insisted

upon staking Draupadi and planned their move to this effect, are

the first. The second is Yudhishthira, who in response to the demand

of Duryodhana, went ahead to pledge his wife and thereby

lost her to the opponents. The third is Draupadi herself, whose enslavement

is the issue at question. But Draupadi, not satisfied

about the propriety of the whole move, is not prepared to accept

her fate as claimed by Duryodhana. If Duryodhana’s claim is on

the basis of the developments in the game and the power he has

gained over her by virtue of his success, Draupadi contends that

the entire claim is baseless. If instead of contending thus she herself

was prepared to accept her fate right from the time the news of her

having been won by Duryodhana was broken to her, then there

would have been no discussion on the whole problem at all nor the

present indecision. Being the party most concerned in the issue, she

had all the right to disprove what the others claimed about her fate.

If Duryodhana claims ownership of her on the basis of moral propriety,

namely Yudhishthira's staking and losing her, about which

Yudhishthira himself had nothing further to say, Draupadi opposes

the very basis of that code of propriety. She has strong reason to

substantiate her stand.

Duryodhana, on his part, has become responsive to the dispute to a

large measure. That is why the whole development has suffered a

temporary set-back. To wriggle out he put forward a suggestion,

namely that the four brothers of Yudhishthira must say openly that

Yudhishthira is not their Lord. To this, the reply from Bheema and

Arjuna was that Yudhishthira was their Lord. Arjuna added that

the Lordship of Yudhishthira was unquestionable until the latter

lost himself in the game. After he was thus lost, what was the

status of Yudhishthira, whether he had any freedom left with him

at all, was to be determined by Duryodhana and his group.

Yudhishthira himself was mute, and this was quite meaningful. As

long as he was considered to have lost his freedom, at least externally,

how and why should he say anything? His thoughts and

views will have no place and relevance so long as he was a slave of

another.

So the question came back to Duryodhana himself. It was now for

him to say, after considering the whole series of events as they took

place in their own order, whether Yudhishthira's pledging anything

or anyone, after he was himself pledged and won by Duryodhana,

could have any meaning and value. If Yudhishthira, from the

time he lost himself to the opponents, had really become the slave of

Duryodhana, Duryodhana was his Lord and he (Yudhishthira) had,

on his part, nothing left with him to claim as 'his', what meaning

and purpose was there in asking him to pledge Draupadi at all?

Bheeshma had admitted his inability to arrive at any specific conclusion,

describing Dharma to be extremely subtle, grave and deep,

the Dharma involved in this particular issue as all the more so. He

also made it clear that in judging the hidden notes of Dharma even

the best of wise people are found to fail. While Bheeshma thus

withdrew, holding that Yudhishthira alone could make final pronouncement,

Vidura rose up once again to say that the entire move

of the Kauravas, right from the start, was based on violation of jus26

tice and moral propriety. He strongly held that the very discussion

in an open assembly like theirs, about a woman, making her an object

of molestation all the while, was itself fundamentally criminal,

inhuman and sinful. It was a severe disgrace to the majesty of the

assembly itself. The fact of Yudhishthira losing first and being

asked thereafter to pledge his wife has itself invalidated Draupadi's

surrender. How can then the question of her enslavement arise?

Let me complete the last part of the episode to give you a full picture

of it, particularly to know how the whole impasse was resolved.

When the whole issue was thus suffering from indecision and lack

of clarity and at the same time a noble and virtuous woman, for no

fault of hers, was gripped under the sharp jaws of torture, suddenly

in Dhritarashtra's palace a number of evil portends, ill omens

burst forth, jackals entered the inner shrines where the sacramental

fire was kept and began to howl; asses started braying pathetically

in chorus; vultures were up on the sky en masse and began to

hover around the palace. All these sounds terribly shook Vidura

and Gandhari (the wife of Dhritarashtra). Bheeshma, Drona and

Kripa said in chorus loudly the auspicious word' ‘swasti,

swasti' (meaning let there be well-being and peace). Vidura and

Gandhari got afflicted bitterly and informed the blind king

(Dhritarashtra) of the news, saying 'a number of ill omens and evil

portends are taking place.' Hearing the news, the blind king became

terrified. He instantly called his son Duryodhana to his side

and rebuked him thus:

'Duryodhana, you have been ruined by your evil designs. You

haughty fool, is it in an open assembly where the noble Kuru elders

and the Wise preside that you debate upon the fate of a woman,

that too about the lofty and graceful Draupadi?' Reprimanding him

thus, the intelligent Dhritarashtra, overcoming his thoughtlessness

which had clouded him all this while, called Panchali to his side.

Consoling her with loving words and approbation while aspiring

his own good and the prosperity of his family, he told her these

words pregnant with superb wisdom:

"O Panchali, you are the foremost and the noblest of all my daughters-

in-law, given fully to the path of righteousness and chastity, I

am pleased with you, seek of me any boon of your choice!”

Draupadi then replied: "If you choose to give me a boon, then I

shall seek it from you, no doubt. I desire that Yudhishthira, who is

righteous to the core and spotlessly noble be delivered free and restored

to his masterhood. My wish is that dull-witted children

should never say 'this is the son of a slave' looking at my son Prativindhya.

He is so well nourished and protected with such royal

splendour and affection, unequalled so far, that any demeanour of

this kind (to be called the son of a slave) will become too much for

him."

Dhritarashtra said: 'O graceful lady, I have granted you the boon as

you have chosen it. I shall give you another boon, the second one.

O auspicious one, seek that too from me. I am not content with the

boon offered to you now."

Draupadi then submitted: "I desire the liberation from servitude of

Bheema, Arjuna, Nakula and Sahadeva with all their chariots and

weapons intact."

Dhritarashtra then said: "May that be so, O sinless woman. Dear

daughter, let your wish be fulfilled. Now seek of me a third boon.

Even with the two I have given, my heart is not content. Of all my

daughters-in-law, you are the loftiest one given to Dharma and supreme

virtues."

Draupadi then replied, 'Greed will only destroy Dharma and its

pursuit, Therefore I do not propose to fall a victim to it. I am unable

to seek another boon, the third one. "The Vaishya seeks one boon: the

kshatriya women choose two; three are ordained for the kings, while for the

Brahmins a hundred can be sought; this indeed is the behest of the Scriptures.

O respectable king, I do not intend to flout or violate this law.

My husbands, driven by fate to the midst of these ordea1s, wil1 be

able to elevate themselves by virtue of their own noble deeds and

attain Shreyas (final Good) by themselves."

Thus concluded the tragic, perplexing, grave and deep riddle. It is

for the common thinker to understand the whole series of developments

in their own respective depths and places and take lessons

for his own life and those of his family and relatives. To an elevated

thinker, the task will be a little more. He has to find rhythm and

beauty which Providence's mysterious hands have woven inside

and outside the whole episode and then revel in them for himself

and also reveal their charm and magnitude for the benefit of those

others who seek to know and improve their wisdom, thereby enriching

their lives, deriving greater and deeper insight and inspiration.

Before making some observations myself on sacred and sublime

truths the whole illustration contains, let me also reproduce the last

page of the episode where Karna comes out with his own characteristic

remarks on Draupadi and the role she played at this unique

predicament.

Karna burst forth: I have not heard till this hour of any adorable

and illustrious woman having done a great deed as was now seen

to be accomplished. When the inspiration of anger and hatred overpowered

the Pandavas and the sons of Dhritarashtra, it is this

Krishnaa, the beloved daughter of King Drupada (the reference is

to Draupadi) who brought peace and relief to the afflicted Pandavas.

The Pandavas were on the verge of sinking deep into the unfathomable

ocean of slavery and grief, with no straw of hope, this

daughter of the Panchala King suddenly emerged as an efficient

boat to rescue them to the shore."

Mystery of Providential Protection

I have narrated the whole episode, referring to its description as

found in the original text of Mahabharata, that is the way in which

Sage Vyasa has penned it himself. It is true that Sri Vyasadeva was

a Sage of excellence in every way. And it is also true he was a great

and even an unrivalled poet. Coming to a step lower and a time

later, we also have the instance of Kalidasa, the famous poet noted

for his unerring tongue, besides his matchless poetry. Tradition

holds that whatever Kalidasa would say would become true. If it

was not true when it was uttered by him, it should come true the

moment it emerges from his faultless mouth.

There is a mysterious note of attunement which the human mind,

heart and intelligence can reach, though the exact science of the

process may not be clearly deciphered. By the superb merit of this,

the hidden truths and ways of Nature and all she comprehends

within Her, including the most complex humanhood, can be easily

revealed. The secret primarily rests in the determination within

oneself that Truth alone should be struck by the mind and that

whatever is struck at this way is revealed only for the sake of the

knowledge and its benefit, nothing else. There should be no fear,

greed or hatred, why, not even the other contaminating traits of the

normal complex man, in probing into the truths of life and the

world. The innate drive and inspiration towards discovering and

unearthing knowledge should be the only cause and motive. It is

then that the mind and heart sink deep and rise high up and touch

the borders and precincts of the sublime and hidden truths.

Draupadi's challenge

From childhood I have heard of Draupadi's affliction and torture in

the open assembly. It generally goes by the name 'disrobing of

Draupadi'. The way in which and the purpose for which it is narrated

is such that it should illustrate how an earnest devotee of

God, when afflicted deeply and left with no source of external protection,

gets redemption in the mysterious hands of the Supreme

Providence. As much as she was attempted to be disrobed, so

much more grew the length of her dress, so much so that the villainous

Duhshasana got tired and had to bashfully withdraw from

his attempt. The story ends there and the illustration remains complete.

Somehow I was not prepared to accept this stand and trend. How

can the whole event be ended thus? It was after all a deliberate attempt,

based upon stable considerations, which could not be disproved

and set aside so easily. Simply because the dress grew in

length, if at all it so happened, how could the effort, which was the

natural fruition of a long-standing hatred and the instigation born

therefrom, come to a full end? As we find in the story itself, from

which it is that we know of the very disrobing and its defeat, the

torture of Draupadi continued, though Duhshasana temporarily

stopped his hands from pulling the saree. Draupadi at the same

time rebukingly protested that he should not touch her saying,

'Wait, O villain, my question is not yet answered. Let me first of all

know whether your brother (Duryodhana) and you have any right

on me, as it is on the basis of the proprietorship you claim by virtue

of the rule of the game that you began to molest me; or else you

have no right. But I question this very right of yours. My question

is still alive and the whole assembly stands spell-bound refusing to

give a final answer. An issue of propriety cannot be settled sentimentally.

So stop your assault, do not touch me. I want the Kuru

elders to pronounce a final verdict on my fate."

The meaning and relevance of Draupadi's demand had to be paid

heed to by everyone, including Duhshasana and his elder brother

Duryodhana. That is why he stopped his assault and the entire attention

then went over to Duryodhana, Bheeshma, Yudhishthira

etc.

 

Om Tat Sat
                                                        
(Continued)

(My humble salutations to the lotus feet of H H Swami Bhoomananda Tirtha ji  for the collection)