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
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
- Discuss
ācārya tatva and ‘ārtatrāyaṇa tatva’. What are the different vibhūtis
that are discussed in Bhagavad Gita?
- ‘When
downfall is imminent, the intellect of any person gets perverted’. Trace any
story from our scriptures to corroborate the point.
Footnotes
tasmāddhi no jayastāta anyopāyena
no bhavet || - Sabha Parva
74.59
[iv]
Sabha Parva 76.10
prāyaḥ samāsannavipattikāle dhiyo
dhiyo'pi puṃsāṃ malinī bhavanti - Sabha Parva 76. 5
asmābhiśca parityaktaṃ puraṃ saṃpadyatāṃ vanam -Sabha Parva 79. 49
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