Episode 38

The Second Game of Dice – Pandava’s Exile (The end of Sabha Parva)[i]

The Sabha Parva of Maha Bharata is an action-packed narrative wherein we see the performance of Rajasuya by the Pandavas and establishing their glory as undisputed warriors on the face of the earth. Lord Krishna is seen in resplendent vibhūti in his ācārya tatva, ārtatrāyaṇa tatva and performing duṣṭa śikkṣaṇa (destruction of demonic forces) and śiṣṭarakkṣaṇa (protecting divine forces). The Sabha Parva discusses the destruction of Jarasandha and Sisupala and the expeditions of Pandavas throughout Bharat to establish their glory. We see in this book the jealousy of Duryodhana in its greatest heights that led to hatch a diabolic plan for snatching the kingdom of Yudhishtira. The play of the game dice resulted into exile of Pandavas to the forests. The current story takes of the second game of dice and its repercussions.

The Story

In the last episode we saw Dritarashtra bestowing boons to Pandavas. He restored all the wealth and kingdom to Pandavas and asked them to forget the humiliation. He asked Dharmaraja to go back to Indraprastha and rule his kingdom. Pandavas took leave from all elders and left for Indraprastha.

The kauravas worried that the wealth that they had acquired had slipped out of their hands due to the boons bestowed by Dhritarashtra. Duryodhana summoned an urgent meeting of his close associates and then he approached his father. ‘Father! We have won the game of dice and acquired all wealth and kingdom of Pandavas and now they have gone back with all the wealth again. But Pandavas are bitterly hurt. I am very much afraid of Arjuna who had even defeated the king of gods, Indra in Khadava Dahana. No one, even the Brahmaa can face him in the battlefield. Now he is hurt and has become our enemy.

द्यूते पार्थस्य [कौरव्य] मायया निकृतिः कृता ।

तस्माद्धि नो जयस्तात अन्योपायेन नो भवेत् || [ii]

During the game of dice, we behave wickedly with Arjuna. If we can able to kill them by some other strategy, that will be good for Kauravas’.

Dhritarashtra told, ‘Oh my dear son! In the past you had hatched several plots to eliminate Pandavas but they proved fruitless. In the interest of our clan, please make friendship with Arjuna’.

‘But, father! We must kill our enemies either by fight or by any other means. We have thoroughly humiliated them, and they will never forgive us [iii]. We heard that all Pandavas left this place with anger filled in their faces. I have a suggestion that we can play one more game with the condition that the defeated persons should go on exile to forests. Our Sakuni is adept in the game of dice and we must defeat them in the final game. We can consolidate our strength when they go on exile. If they come back, we can defeat them in the battlefield’, Duryodhana suggested.

Dhritarashtra could not say no to his son. All the elders including Drona, Bhishma, Bahlika, Krupa, Vidura, and Yuyutsa strongly suggested not to have the second game. But Dhritarashna did not relent and he ordered the orderly to bring back Pandavas with a fresh invitation.

Gandhari got the news of the decision taken by her husband Dhritarashtra. She knew that Pandavas were humiliated and they had left the place with revenge. She advised Dhritarashtra to shun Duryodhana and save the clan of Kauravas.

‘Oh king! The blind love towards sons is preventing you from doing what is expected of by the king. Now there is imminent extinction of Kaurava clan. The wealth that is acquired by wickedness is an invitation to death and destruction [iv]

Dhritarashtra told, ‘Gandhari! Let Kauravas get destroyed. I cannot control Duryodhana. My decision is final. Pandavas should come back and play the game again’.

Yudhishtira got the invitation for playing the game second time even before he could reach Indraprastha. No one can defy the fate ordained by Time. Dharmaraja felt that even Lord Rama chased a deer even though he knew that there cannot be a golden deer. When downfall is imminent, the intellect of any person gets perverted (असम्भवं हेम मयस्य जन्म तथापि रामो लुलुभे मृगाय | प्रायः समासन्नविपत्तिकाले  धियो धियोऽपि पुंसां मलिनी भवन्ति) [v]. He could not defy the orders of Dhritarashtra. He went back with his brothers to participate in the game of dice even after knowing that Sakuni would play magic with the dice.

Sakuni came forward and proposed one bet. The party that loses the game should go on exile for twelve years to forests and another one year incognito; and if the identity is detected while in incognito, they should again go for twelve years and one years respectively. Once thirteen years get completed, you or we would get back the kingdom once again [vi]. ‘With this condition in mind, come and play the dice with me’.

There was a commotion and all members of the Sabha started shouting at Sakuni and started pitying Dharmaraja. Even after hearing everything, Dharmaraja wanted to participate in the game thinking as what others would feel if he quits; and with his intention to obey the orders of Dhritarashtra [vii]. He knew that the game would be a disaster for Kuru clan and yet he sat to play the game. The elders warned Dharmaraja but in vain. With one stroke, the dice were cast, and it doomed the fate of Pandavas. Dharmaraja lost the game and Kauravas were victorious.

The mighty Pandavas suddenly lost their glory. Dussasana laughed at Pandavas who were draped with animal skins. ‘Alas! Drupada has given his daughter, Draupadi to five eunuchs [viii]; and then turning towards Draupadi he told, ‘how can you have love with eunuchs? You can love any one of us here. We are all rich and powerful’.

Bhima could not control his anger. He roared at Dussasana and once again vowed to break his chest and drink his blood in the battlefield. Dharmaraja caught hold of the hand of Bhima and tried to pacify him. Dussasana did not leave there but began shouting- ‘Bhima is an ox; Bhima is an ox’. Duryodhana came and started imitating Bhima’s strides. Bhima again roared at Duryodhana. He proclaimed loudly that they would avenge the defeat with a deadly effect at the fourteenth year. Arjuna vowed to kill Karna; and Sahadeva vowed to kill Sakuni.

With bitterness behind the back, they approached Dhritarashtra to take leave from him. Dharmaraja bent his head before all elders and prayed that they should be allowed to leave the place immediately. With heavy heart they blessed the Pandavas. Vidura suggested that Kunti should stay back in his house till the Pandavas return from exile. Dharmaraja accepted and left his mother in the house of Vidura. Vidura told, ‘The one who is defeated by deceit (adharma) should not grieve for the defeat’ [ix]

Draupadi went up to Kunti to seek her blessings. Kunti cried bitterly at the pathetic plight of queen Draupadi leaving the place with one cloth and without any ornaments. ‘Your dharma alone shall protect you. A noble lady will not grieve at happenings ordained by fate’. She then embraced all her sons and cursed the fate for not taking her life along with Pandu Maharaj. She wondered why dharmic people were destined to suffer specially when there were elders like Bhishma and Drona. Vidura consoled her and took her back.

The journey towards forests was sure to be arduous but they wanted to traverse the path of dharma to design their own destiny. Pandavas who could wipe out Kauravas in a single battle were tied down by dharma and they did not want to violate it. They were walking on the streets seen by all the people filled with pity. The lady (Draupadi) at whom nobody dared to look at was at the center of onlookers’ looks. People started talking:

वनं नगरमद्यास्तु यत्र गछ्छन्ति पांडवाः

अस्माभिश्च परित्यक्तं पुरं संपद्यतां वनम् [x]

The forest where the Pandavas will go will become the city and the city that is left by Pandavas will become the forest. So, let us all go with them to the forest’. The citizens of Hastinapura started moving behind the back of Pandavas. It looked as though a sea of people was moving along.

Dhritarashtra felt very bad and was worrying. He sent word to Vidura and started asking the way Pandavas had left the place. ‘Hi Maharaj! Yudhishitira moved by covering his face. Bhima was looking at his own shoulders. Arjuna was throwing sand all through and Nakula went by smearing mud on his body. Draupadi drowned her face in the web of dark hair and followed Pandavas’. Vidura told.

‘What is their intention in gesticulating like that?’, Dhritarashtra was inquisitive. ‘Hi, Maharaj! Dharmaraja wanted to hide his eyes lest the scorching eyes might destroy the innocent people around. Bhima was exhibiting his strength that he would avenge the cruelty of Kauravas. Arjuna’s intention was to drown the enemies with a barricade of arrows. Nakula, the most handsome man, smeared mud that he would not fall into the trap of any lady. Draupadi was seen telling that all the ladies of Kauravas would become bereft of husbands by the end of the fourteenth year and enter Hastinapura with uncombed hair.

Oh! King! When they were going, the earth quaked, the Rahu gulped Surya though it was not new moon day and a comet appeared on the left side of the city. All these omens portend the destruction of our race’.

While they were talking, the celestial sage Narada appeared before all the people and proclaimed that all Kauravas would be killed by Pandavas in the fourteenth year and disappeared from the scene. Dhritarashtra fell unconscious and got recovered after a few minutes. All Kauravas were also afraid and requested Drona to be their commander and save them from Pandavas. Drona did not want to disown those who sought refuge in him. He promised that he would do his best to protect them in the war.  

Thus, the Sabha Parva has come to an end.

Analysis of the story

This episode is significant for understanding the whole gamut of diabolic plot hatched by Kauravas in snatching the kingdom of Pandavas. The story emphatically dispels the popular misconception that the weakness of Yudhishtira for the game of dice resulted in his loss of empire and thereafter his exile.

Secondly the story talks of twelve plus one year of exile (twelve years of forest dwelling and one year incognito) as the bet in the game of dice. Why was it twelve plus one year and why not any other time period? As per law of the land in the Kali Yuga, if a rightful owner of an immovable property fails to take action to get back possession within twelve years, then his rights are lost, and the squatter gets the rights over the property. Scholars feel that the limitation period was 13 years in Dwapara Yuga and 14 years in Treta Yuga. (one year extra in the preceding ages). That may be the reason why Kaikeyi insisted upon Rama’s exile for fourteen years in Treta Yuga. But here Sakuni strangely puts twelve plus one year. If the Pandavas are traced during the last one-year period, they have to again undergo twelve plus one-year period of exile and so on. The probable diabolic intention was that in the exile period, Pandavas cannot come out to claim kingdom since they should not be seen in the course of incognito period. Kauravas can legally claim the kingdom since it was not claimed in 13 years. It is definitely a devilish intention to deceive Pandavas and derive advantage out of it. But no commentary on Maha Bhararata has touched upon this aspect and the analysis is a guess and not based on any pramāṇa.

In this story, we also witness the certain belief systems of Hindus, which as tradition, are passed on even by today. When Pandavas left for forest, the earth quaked; the lightening occurred without clouds, comet appeared and donkeys brayed etc. These types of omens are still being believed by Hindu community. It speaks of the strong traditional lineage of Hindu society.

The second great book of Maha Bharata, Sabha Parva comes to an end with this story.

Summary of Sabha Parva

Sabha Parva is the second book of Maha Bharata. It is an action-packed volume which occupies pivotal role in Maha Bharata. The book starts with the description of different courts by Narada for the benefit of Dharmaraja. The intention of performing Rajasuya was sprouted in the court of Maya sabha and it was blessed by Narada and Sri Krishna. The powerful king of the day Jarasandha was defeated by Bhima. There upon the book talks about the conquest of the entire Bharat with four brothers conquering the kings of four directions. The canto discusses the various geographic regions of the day with minutest detail that the modern scholars take envy at.

Performance of Rajasuya is again an action-packed story wherein Krishna kills Sisupala in the court of Yudhishtir. The wealth that was displayed in the Rajasuya made Duryodhana jealous and he could not digest the glory enjoyed by his cousins. He hatched a plot with Sakuni and under the blessings of his father, Dhritarashtra invited Yudhishtir for the game of dice. An unwilling Yudhishtir had to play with Sakuni by force (it was the order of Dhritarashtra) and he got defeated. There were arguments in favor and against over the issue of dragging Draupadi to the court. When the modesty of the woman was outraged, Bhima vowed to kill both Duryodhana and Dussasana in the battlefield. Draupadi’s dignified behavior amid adversities is the highlight of this story. When God Krishna supported the cause of Pandavas, Dhritarashra got frightened and blessed boons upon Draupadi and restored the kingdom to them.

Dharmaraja had to play the second game under duress and Pandavas were exiled to the forests. Sabha Parva, thus, firmly laid the foundations for the future war.

In Sabha Parva, we find two Sabhas – The action starts in Maya Sabha at Indraprastha and ends at Manimaya Sabha in Hastinapur. The glory of Pandavas glittered in Maya Sabha and we see their decline in the second Sabha. In Maya Sabha Narada gives out his opinion about the Raj niti on ethical principles; and in Manimaya Sabha, kuta niti is given prominence as against ethical values.

The purpose of incarnation of god is duṣṭa śikkṣaṇa (destruction of demonic forces) and śiṣṭarakkṣaṇa (protecting divine forces). Krishna chose dushta shikshana (killing Sisupala) in Maya Sabha and Sishta Rakshana (prevention of molesting a woman in an open court) in Manimaya Sabha. When daivī sampatti (divine qualities ) is defied by asurī Sampatti (devilish traits), the god descends to destroy the later. Jarasandha vadha depicts how the god stands behind the divine forces and it represents ‘ācārya tatva’ (quality of taking care of the devotee like an ācārya. The ‘ārtatrāyaṇa tatva’ (quality of protecting those those who surrender unto Him) is depicted during the disrobing of Draupadi by Dussasana. Thus, Sabha Parva is a visual panorama and a Viveka cūḍāmaṇi for all seekers of Truth (jigñāsu).

The book is an elaborative narrative of how the good and bad thoughts evolve in the minds of men over a period. The book at once depicts the pinnacle of glory and despicable depths of lowliness which make men for introspection for attaining peace. 

Points to ponder

1. Discuss ācārya tatva and ‘ārtatrāyaṇa tatva’. What are the different vibhūtis that are discussed in Bhagavad Gita?
2. ‘When downfall is imminent, the intellect of any person gets perverted’. Trace any story from our scriptures to corroborate the point.

Footnotes

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[i] This story is from Sabha Parva of Maha Bharata written by sage Ved Vyasa

[ii] dyūte pārthasya [kauravya] māyayā nikṛtiḥ kṛtā ।

tasmāddhi no jayastāta anyopāyena no bhavet || - Sabha Parva 74.59

[iii] Sabha Parva 74.16

[iv] Sabha Parva 76.10

[v] asambhavaṃ hema mayasya janma tathāpi rāmo lulubhe mṛgāya |

prāyaḥ samāsannavipattikāle  dhiyo dhiyo'pi puṃsāṃ malinī bhavanti - Sabha Parva 76. 5

[vi] Sabha Parva 76.14

[vii] Sabha Parva 76.18

[viii]Sabha Parva 77.10

[ix] Sabha Parva 78.9

[x] vanaṃ nagaramadyāstu yatra gachchanti pāṃḍavāḥ

asmābhiśca parityaktaṃ puraṃ saṃpadyatāṃ vanam -Sabha Parva 79. 49

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Episode 37

Unsavory game- unanswered questions

(The defeat of Pandavas in the game of dice) [i]

This is one of the most popular stories of Maha Bharata which laid the foundation for the great Maha Bharata war. The diabolic and despicable nature of the game played with deceit is wide visible before the eyes of the reader. The vows of Bhima to avenge the insults of dragging Draupadi to the court, the blessings of Sri Krishna, the boons bestowed by Dhritarashtra and above all the dignity with which Draupadi behaved in adversity are the part of this story. Apart from the story part, we find a clash between law and logic; sushma dharma and sthula dharma; pratyaksha dharma and rahasya dharma and so on. The most often quoted verses of Maha Bharata are woven in the story by sage Veda Vyasa.

The Story

Pandavas reached the palace of Toraṇa sphāṭikam, a special palace built specially for the game of dice. The palace was packed with celebrities of all kinds to witness the game. It was Sakuni who took the lead and invited Dharmaraja to the dais. Dharmaraja was hesitant to participate, He told, ‘By nature the game is dubious and fraud. It is sinful and there is no scope for exhibiting Kshatriya valor. There is no prescribed ethical rule for this game. Why are you inviting for this game?’[ii]

‘Hi, Yudhishtir! We will not be the sinners. It is common knowledge that the intelligent person reaches a foolish person just to win the argument. An expert in archery reaches a non-professional to win the battle. When I reach you to win the game of dice, my intention is to take victory. If you feel it is obnoxious and if you fear playing the game, you can leave the place’, Sakuni incited Dharmaraja.

Having come to the place on the orders of Dhritarashtra, Youdhishtir could not go back. He wanted to know with whom he had to play the game. Duryodhana told that Sakuni would play on behalf of Kauravas and Duryodhana would be putting all bets. ‘I feel that one person playing on behalf of other person is obnoxious’, Yudhishtira again told, but agreed to play the game.

The Game of dice

The game started slowly with small bets but picked up momentum with huge bets, with Sakuni continuously winning all the bets. Dharmaraja lost his ornaments, his golden chariot, his treasury, his elephants, camels, soldiers, and all the wealth that was acquired by valor in the Rajasuya.

The mood was tensed, and everyone was anxious to watch the immediate next step. Sensing that the game was slipping out of hands, Vidura came forwarded to warn Dhritarashtra. ‘Hi, king! The pace of the game is not on a friendly note. It is going out of boundaries. It is forecasting ominous overtones. In the winning spree, Duryodhana is not forecasting the future doom. He is blind to the reality that he is creating his own enemies. He is a fox in your house. Hi, Maharaj! It the right time to exile him.

त्यजेत् कुलार्थे पुरुषं ग्रामस्यार्थे कुलं त्यजेत्

ग्रामं जनपदस्यार्थे आत्मार्थे पृथिवीम् त्यजेत् [iii]

‘One should reject an individual for the sake of family; a family has to be rejected for the sake of village; for the sake of the clan, a village has to be rejected; and for the sake of protecting the Self, one should abandon the entire earth’.

‘Oh, Maharaj! Discard this Duryodhana from this place. Do not invite troubles in future. Pandavas are wealth and take them to confidence. What if you win over their physical wealth after losing them?’. At this stage Duryodhana blasted Vidura and badly abused him.

Dharmaraja lost the empire

Dhritarashtra heard Vidura but kept quiet. He was not willing to interfere in the ongoing game. Dharmaraja put his entire kingdom for a bet and lost it in fraction of seconds. Then he put Nakula as a bet and lost him. Then he lost Sahadeva, Arjuna and Bhima also. In no time all the brothers became the slaves of Duryodhana. Then Sakuni was demanding whether he had anything left to continue the game. Dharmaraja was prepared to lay himself as a bet and Sakuni won the game. Dharmaraja became the slave of Duryodhana.

Sakuni told, ‘Hi, Yudhishtir, you committed a sin by losing your own self even though you had some other wealth’ ‘What you have not lost so far is one more object and that is your wife, Draupadi. You have one more chance of winning back all wealth and kingdom that was lost by putting her as a bet’.

It was a difficult decision for Dharmaraja; yet he relented and put Draupadi as a bet. There was a commotion all around. All the kings were saying ‘oh’, ‘oh’ with one voice. Bhishma and Drona got perplexed and could not able to talk. Unable to control his happiness, Dhritarashtra was shouting aloud, ‘have we won’? ‘have we won’? Sakuni’s dexterous and dubious play doomed the fate of Pandavas and Draupadi was the slave of Kauravas.

Calling Vidura, Duryodhana ordered, ‘Hi, Vidur! Come here. Go and bring Draupadi immediately. She must clean the harem and stay in servant quarters’ [iv]. Vidura was enraged with anger. He warned Duryodhana not to incite the Pandavas. ‘Draupadi cannot be a slave since Yudhishitar put her as bet after losing himself’ [v]. ‘Further you are playing with the ego of powerful persons upon earth. You are not visualizing the imminent war and your complete destruction’.

Duryodhana did not care Vidura. He ordered his orderly to get Draupadi to the court. Draupadi was with Gandhari in her palace. On hearing the words of the servant, Draupadi told, ‘What nonsense you are talking? Is there any king who puts his wife as bet in the game of dice? Whether Yudhishitir has gone mad? Does he not possesses any other object for betting?’

‘Oh! Queen, Dharmaraja lost his kingdom and his brothers. Then he put himself for the bet and finally he lost you in the game’.

Draupadi thought for a while asked, ‘You go and ask the king one question- Have you first become slave and then lost me in the bet; or have you lost me first and then you became slave later. I can come to the court after knowing the answer’.  

Dharmaraja heard the question from the servant. He was aghast. He had no answer. Duryodhana was impatient and he ordered the servant to bring her first to the court so that she can ask the question in the court only. But Draupadi was not relenting. She wanted to know whether her slavery was on the foundation of dharma or adharma. She wanted the answer from the elders in the court. If they so decide, she was willing to come to the court’.

Draupadi was dragged to the court

All elders were petrified and speechless. As the servant was hesitant to follow the orders of Duryodhana, he ordered Dussasana to bring Draupadi to the court. Dussasana reached Draupadi and with a wicked voiced yelled out, Hi, Draupadi! We have won you in the game of dice. Don’t shy at looking Duryodhana. He is your master and you are her slave’ [vi]. Draupadi was helpless. She ran towards other ladies to ward of the aggression of Dussasana. Dussasana followed her and caught hold of her long hair. The hair that was drenched in sacramental waters of Rajasuya was in the grip of a demonic fist and she was virtually dragged to the court. With a low voice she told, ‘I am in my periods and should not be dragged to the court’.  But Dussasana was adamant and the pride had gone to his head.

Draupadi stood before an array of kings, elders and ministers. She was at the mercy of Kauravas. She looked at her husbands and they looked at her. The loss of all wealth was nothing before the loss of Draupadi. They were helpless as they were bound by dharma. She had to argue her own point of view.

‘Hi, elders! This Dussasana has been dragging me to the court. I am not blaming him. What has happened to elders? By your silence, I can assume that there is no righteousness in this court. There is no one to answer my legitimate question. Have they won me by dharma or adharma? [vii]. There was petrified silence. Dussasana started yelling- ‘this is a slave’. Karna laughed aloud and patted Dussasana. Sakuni congratulated both Karna and Dussasana. All elders drowned their heads deep into their hearts and wept bitterly.

Ultimately Bhishma got up. ‘Hi, Draupadi! Dharma is quite subtle and so I cannot answer your question. No one can put anything which does not belong to him as a bet. Yudhishtir had admitted he had become a slave to Kauravas. It is difficult to decide whether a slave can bet anything. But a wife is always with her husband. Sakuni is adept in the game and he has incited Yudhishtir to play the game. Yudhishtir could not recognize their intentions. I cannot answer your question’.

Draupadi turned towards other elders. ‘All of you have sons and daughters-in-law in this court. Listen to my words. The game is dubious and Dharmaraja is not dexterous in the game. Those who are good in the game have incited Dharmaraja with dubious intentions and forced the game upon him. They have won Dharmaraja first and then made him put me for the bet object. How can a person put me in the game as a bet when he was already a slave? Am I defeated in a righteous way? Tell me the answer.

Draupadi continued,

न सा सभा यत्र न सन्ति वृद्धा न ते वृद्धा ये न वदन्ति धर्मम् |

नासौ धर्मो यत्र न सत्यमस्ति न तत् सत्यम् यच्छलेनानुविद्धम् ||[viii] – 

That is not sabha which is not adorned by elders. Those are not elderly who do not pronounce dharma. That is not dharma which is not founded on Truth. That is not Truth which is shrouded in deceit.

Arguments to decide what is dharma

There was an eerie of silence in the court. Dussasana was still holding the robes and dragging her. Bhima got wild. ‘I am not angry when we lost all the kingdom and wealth. Dharmaraja is the boss of all. But putting Draupadi as a bet object is beyond his limits. Because of him Draupadi is suffering now. I will cut off his hands and put fire to them. Sahadeva! Bring the fire’, Bhima rued. Arjuna immediately interfered and pacified Bhima.

When this was going on, Vikarna came forward. ‘Why are all elders silent in this court? Draupadi has been demanding answers for her questions and we are silent. This is not the way a court has to be conducted. I tell what I want to tell now. There are four addictions for a king, and he is slave to them – Hunting, drinking, betting and romancing [ix]. By indulging in these things, he deviates the path of dharma. This Yudhishtir has become an addict and lost his wife in the game. This lady is the wife of all brothers; and this Dharmaraja lost her after losing himself. It is this Sakuni who incited the loser to put her as a bet. After analyzing all these facts, I conclude that she has not been defeated in the game and she cannot be a slave’.

There was a big commotion from the galleries supporting Vikarna and admonishing Sakuni. Seeing the sense of the Sabha, Karna came forward and held the hand of Vikarna and told, ‘you are a boy and you don’t know dharma. Do you think that you are more intelligent than these elders? Dharmaraja has put all his wealth as price money and Draupadi is included in the ‘everything’ part. Dharma is subtle and you are too small to interpret it’.

Karna continued, ‘You may be thinking that dragging a lady on periods is adharma. But listen! A lady is destined for one man only. But this lady is the wife of many. She is Bandhaki and there is no harm in dragging to the court even if she has periods’. Then turning towards Dussasana, he asked him to remove the cloths of all Pandavas and Draupadi. Immediately all Pandavas removed their head cloths and kept on the floor. Dussasana starting disrobing Draupadi in the court.

All Pandavas covered the faces with their hands and sensing the mood, Draupadi started crying aloud – ‘Hey, Krishna, Govinda, protect me’. Krishna felt very sad and reached the spot incognito and blessed her robes. Dussasana got tired of removing the sarees one after another and fell to the ground. All people praised Draupadi and in one voice shouted at Dussasana.

Bhima’s vow to kill Dussasana

Bhima was quite angry by the way Dussasana behaved. With a roaring sound he cursed Dussasana and vowed that he would tear his chest and drink his boiling blood in the battlefield. All the kings started shouting that Kauravas did not answer her questions and they had deviated dharma with dubious intentions.

Vidura tried to control the audience. Addressing all the members he told aloud, ‘You all please come forward and express your opinion freely.

यो हि प्रश्नं न विब्रूयाद् धर्म दर्शी सभां गतः ।

अनृते या फलावाप्तिस्तस्या: सोsर्थं समश्नुते || [x] - Having known the dharma if a person does not answer a question, he attracts half the sin of the person telling untruth. Having known the dharma and a person tells untruth, he attracts the whole sin of telling untruth.

If dharma is defeated in the hands of adharma, the members of the court are deemed to be disregarded [xi].  We should answer the questions of Draupadi and decide whether she has become slave righteously or un-righteously.  

Use of brutal force

Karna was no mood to listen to arguments and he asked Dussasana to drag her to the harem of Duryodhana. Draupadi fell and she was helpless. She started crying- ‘How can I be dragged un-righteously? I cannot bear this aggression. Is the court dumb and deaf?’ She was crying like a goat before its death but there was none to console her. Duryodhana told, ‘Hi, Panchali! Let your husbands tell that Dharmaraja had no authority to bet you, I will exonerate you from slavery’. Everyone looked at Pandavas to hear their views.

Bhima told, ‘I agree that this Dharmaraja has right over all of us. If Dharmaraja feels that he had bet Draupadi before becoming a slave, we are also not slaves. Had I not been a slave I would have killed these Kauravas by this time’.  Bhishma pacified Bhima. Before Arjuna could talk, Karna started telling, ‘Oh, Draupadi! A slave’s wife is the property of the Master. You join the herd of servant maids in Duryodhana court. You better select a person from Kauravas as your husband and get yourself freed’. Bhima was shivering with anger. Turning towards Dharmaraja he told, ‘I am not blaming Karna as he is talking of dharma relating to slavery. I am angry with you as you had bet Draupadi and made her a laughingstock’. Dharmaraja was speechless. Duryodhana then asked Dharmaraja pointedly to tell whether Draupadi was not a slave.

Duryodhana’s gesture of showing the thigh – Bhima’s vow

Duryodhana’s jealousy, ego and pride made him mad with demonic demeaner. He removed the cloth over his thigh and gestured Draupadi to sit over it. The burning anger beneath the heart of Bhima had burst out with a bang. He yelled at Duryodhana and in the presence of all kings vowed, ‘I shall break the thigh of Suyodhana in the battlefield’.

Vidura again came forward and appealed to adhere to Dharma. Arjuna told all Kauravas, ‘When Dharmaraja lost all of his brothers, he was not a slave and so we became your slaves. But when he bet Draupadi, he was already a slave. A slave cannot have authority over any person. You better know it’.

Bad Omens – Dhritarashtra’s boons to Draupadi

When the discussion was razing with no ending, there were ominous signs around. A fox howled in the kitchen of Dhritarashtra. Donkeys around the place started braying loudly. Gandhari sensed a disaster in the future and advised Dhritarashtra to dispense justice.

Dhritarashtra shouted at Duryodhana and called Draupadi to come nearer to him. Addressing her he praised her adherence to righteousness (dharma) and requested her to ask a boon. ‘Oh king! If you want to bestow a boon to me, please exonerate my husband Dharmaraja from slavery’. Dhritashtra said yes and requested her to ask a second boon. Draupadi asked to relieve all other husbands with chariots and bows from slavery. Dhritarashtra pleased with her prayer and said yes. Then he requested her to ask a third boon.

Draupadi said, ‘Oh Maharaj! Greed destroys dharma. Now I have no interest in any boon. I am ineligible for a third boon’ (लोभो धर्मस्य नाशाय भगवन् नाहमुत्सहे | अनर्हा वरमादातुं तृतीयं राज सत्तम! [xii])  

Karna could not able to digest the happenings around. He was ridiculing Pandavas for gaining back their freedom through a means of a lady. Bhima got wild and wanted to kill all the Kauravas on the spot. Arjuna pacified Bhima. Then Dharmaraj approached Dhritashtra and politely asked him to give his further orders. Dhritarashtra bestowed all the wealth that was lost in the game to Dharmaraja. He appealed to Dharmaraja to forget the enmity keeping in view the mother Gandhari and the blind king.

Analysis of the story

This is one of the complicated stories of Maha Bharata and was interpreted in different ways by different people with different perspectives. There is a clash of law and logic; sushma dharma and sthula dharma; pratyaksha dharma and rahasya dharma and so on.

The game was forced upon Dharmaraja who was not expert and who was not inclined to play the game. The game was one-sided, and all the bets were won over by Sakuni. Sakuni was seen inciting Dharmaraja throughout the game. When all Pandavas lost their freedom, there was no necessity to remind Dharmaraja that he had one more object (Draupadi) which was not lost. When later on Kauravas justify that Draupadi was part of Pandava’s wealth and Drapadi was a deemed slave when other Pandavas were slaves, there was no necessity to incite Dharmaraja to put her a bet after he had become a slave. The intention was thus dubious.

In any society since immemorial, atrocity against the wife a person is intended to demean the dignity of the person. There was no necessity to drag a woman to the court. Kauravas dragged her to exhibit their vulgar ego, pride and anger to demean and defame the Pandavas.

Why did Dharmaraja bet his wife when he himself was a slave? Was he not aware of dharma? From the episode it is evident that he had lost his sense of discriminating intellect and put her as a prize money. Once a person becomes a slave, claiming to possess any property is ‘swapna dhanam’ (money that had appeared in dream) and just does not exist. He cannot bet something which he does not possess. Draupadi was not technically a slave (sthula dharma) but one can always argue that she is part of her husband’s wealth (sushma dharma).  Legally she has not become a slave but logically, the issue can be a debatable subject.

Karna’s logic that she was Bandhaki and hence she can be dragged to the court cannot stand on the fulcrum of ethics. She is a woman and no woman’s personal freedom can be violated against her will. Draupadi’s rightful questions were never answered and brutal force was applied to satisfy the ego of Duryodhana.

Dhritarashtra was seen asking with glee, ‘have we won’? He did not heed the advice of Vidura throughout the game. But did he become so generous in the end and prepar to bestow boons to Draupadi? Fear gripped him on hearing the vows of Bhima and there were bad omens all around. He was also worried that Krishna was on the side of dharma. He wanted the safety of his own sons and that prompted him to become generous.

The story highlights the noble character of Draupadi who adhered to dharma despite adversities. The boldness of the lady is visible when she refuses to reach the court as her rightful questions are not answered. Even when Dhritarashtra tried to please her with boons, she never asked for the kingdom and wealth. Initially she asked the release of Dharmaraja alone. An eminent authority on Maha Bharata, Dr Salaka Raghunatha Sarma opines that there was specific intention by Draupadi in not asking the kingdom as a boon. It was enough to get one person released from slavery to defeat Kauravas. She knew that Dharmaraja was the embodiment of Dharma and victory (Jaya) is there where dharma resides.  

When he requested her to ask second boon, she was clever enough to ask for the liberation of other husbands with bows and chariots.[xiii] The words used here are significant in the sense that she wanted full armored husbands. This is another warning to Dhritarashtra that an imminent war was on the cards. When she refused to accept the third boon on dharmic grounds (a kshatriya lady is not entitled for a third boon), Dhrishtra relented and bestowed the kingdom even if it is not asked. The intelligence of Draupadi won the day. She never asked the kingdom and wealth but got them. Draupadi and Dhritarashtra’s conversation was totally strategic and in this war of attrition, Draupadi had won.

Throughout the story we find Dharmaraja not slipping out of equanimity. He just did not express his anger and bore the insults as he was tied by dharma. Pandavas suppressed their anger though they could crush the Kauravas easily. Since they became slaves, they dared not touch Kauravas. For them adherence to dharma was integral and primary.

In this story, we learn as to how a parliament (sabha) has to be conducted. Having known the dharma if a person does not answer a question, he attracts half the sin of the person telling untruth. Having known the dharma and a person tells untruth, he attracts the whole sin of telling untruth. If dharma is defeated in the hands of adharma, all the members of the court are held responsible.

Finally, a very important aspect of the story is that of ‘śaraṇāgata  vatsalata’ of the Omniscient and Omnipotent God. If a person surrenders at the feet of the God discarding the ego, the God appears to save the devotee. When Draupadi cried in despair, the God appeared to save her. Pandavas were protected throughout due to their adherence to the path of Bhakti.

The story is full of slokas discussing the subtle aspects of dharma which are very frequently quoted by the scholastic community.

Popular Misconceptions/ Things to unlearn

There is a very popular story that Duryodhana had imprisoned all his maternal uncles (Sakuni was the younger uncle) in a dark chamber and was giving meagre food. Sakuni survived and all the ninety-nine-brothers died of hunger. Duryodhana took pity at Sakuni and brought him to the court and in due course of time, with diabolic intentions, he could gain access to Duryodhana’s coterie. The story also says that the dice were made of the bones of the elder brother and thus they were having magical powers. The intentions of Sakuni was to avenge the death of his brothers and so he played the game inviting a future war. This story is no where found in the Maha Bharata.

Points to ponder

1. Was slavery prevalent in ancient India? How is the concept of ‘dasyam’ different from the ‘slavery’ of the West?
2. What is the role of members of a sabha (parliamentarians) when dharma is violated upon?
3. Can a woman’s modesty be violated by force? Can we justify in a civilized society?
4. Having studied the character of Draupadi in this story, do you feel that women of Maha Bharata were illiterate with regard to the nuances of Dharma?
5. What are the reasonable limits of Employee loyalty to the Employer when the later pursue the path of unrighteousness?

Footnotes

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[i] This story is from Sabha Parva of Maha Bharata written by sage Ved Vyasa.

[ii] Sabha Parva 59.5.

[iii] tyajet kulārthe puruṣaṃ grāmasyārthe kulaṃ tyajet

grāmaṃ janapadasyārthe ātmārthe pṛthivīm tyajet - Sabha Parva 62.11

[iv] Sabha Parva 66.1

[v] Sabha Parva 66.4

[vi] Sabha Parva 67.27

[vii] Sabha Parva 67.41

[viii] na sā sabhā yatra na santi vṛddhā

na te vṛddhā ye na vadanti dharmam |

nāsau dharmo yatra na satyamasti

na tat satyam yacchalenānuviddham ||-Sabha Parva 67.53

[ix] Sabha Parva 68.21

[x]  yo hi praśnaṃ na vibrūyād dharma darśī sabhāṃ gataḥ ।

anṛte yā phalāvāptistasyā: sosrthaṃ samaśnute || - Sabha Parva 68.63

[xi] Sabha Parva- 68.77

[xii] lobho dharmasya nāśāya bhagavan nāhamutsahe |

anarhā varamādātuṃ tṛtīyaṃ rāja sattama! - Sabha Parva 71.34.

[xiii] Sabha Parva 71.32

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