Draupadi

"The question whether Draupadi has been legitimately won over is debated by the kings. Karna, insisting that she has been, orders Duhsasana to strip her garment from her body: Then, king, Duhsasana forcibly took hold of Draupadi’s garment and began to take it off. But, lord of men, just as Draupadi’s garment was being pulled off, other garments, one following the other, of the same type appeared! All those kings, observing that miracle on earth, let forth a loud, terrifying sound of “hala hala.”"

"Keep in mind these words of mine. you Ksatriyas who inhabit the earth, what I say has never before been said, and none will say it again. If I do not carry out my vow, lords of the earth, then let me not obtain the worlds of all our grandfathers-ill, if, in battle, do not violently split open the chest and drink the blood of this low-born sinner, this most despicable among the Bharatas!"

"Draupadi addresses the kings, demanding to know how they, who are supposedly learned in the ways of proper conduct, could allow her to be so humiliated."

"How is it that the wife of Pandus, the sister of Parsata [Dhrstadyumna], the friend of Vasudeva Krsna, could be brought before the assembly of kings? Tell me whether or not I, King Dharma’s wife, born of equal station, am a slave. Then I will do as commanded, Kauravas!"

"Bhisma demands that Yudhisthira himself answer the question [of Draupadi], and the assembly becomes quiet in anticipation of his answer. Yudhisthira remains silent but finally Dhrtarastra, who has observed evil omens portending the downfall of the Kauravas, gives Draupadi a boon, as she is the most distinguished of his daughters-in-law and devoted to dharma."

"The staking of Draupadi is meant to bring final and utter ruin to the Pandavas. And as she is displayed in front of the assembly, the brothers are humbled. From the outset Draupadi has realized that her husbands will take no stand in her defense. Her embarrassment at being dragged before a public assembly quickly turns into rage—a rage directed not only against her husbands but against all those gathered at the dicing match. For her presence is more than just a final and utter humiliation of the Pandava princes. More poignantly, it proves to be a humiliation for all the men present. The episode is ironic."

"During the scene the beautiful Draupadi is possessed also of quick wit and a clever tongue. Her ability at debate is soon demonstrated, and at the conclusion of the episode, we realize that her wit has saved her husbands from impending slavery. Draupadi’s resentment at having been so insulted by her husbands’ relatives does not die easily. Her desire forrevenge is strong, and she rarely is able to pass up an opportunity to complain to her husbands, particularly Yudhisthira, about her ill-treatment and her ill-luck at having such a lot for husbands. To some extent, one can attribute the final war to Draupadi’s continual harping on the insult she received in the assembly and her husbands’ failure to avenge it. Draupadi, whose indignation at her treatment has only intensified, complains bitterly to the Vrsni hero [Krishna]."

"Madhusudana, out of affection I will tell you, who are the lord of creatures divine and mortal, my troubles. Krsna, why was a woman like me, wife of the Parthas, your friend, 0 lord, and sister of Dhrstadyumna, dragged into the assembly? Menstruating, tormented and trembling, with blood flowing, and wearing but one garment, I was dragged into the assembly of the Kurus. In the assembly, in the middle of the kings, those evil-minded descendants of Dhrtarastra looked upon me, still menstruating, and laughed. While the Pandavas, Panchalas, and Vrsnis were still alive, those Kauravas, Madhusudana, desired to enjoy me like a serving wench. Krsna, am I not according to law the daughter-in~law of both Bhisma and Dhrtarastra? I was forced to become a slave. I blame only these strong Pandavas, men held to be the best in battle, who watched their lawful and illustrious wife being tormented. A curse onBhimasena’s strength, a curse on the archer Partha’s; both of them stood by while vile men insulted me."

"She continues, at length, to despair about her ill treatment at the hands of the Kurus and to revile her husbands, who having done so much for others, had done nothing to avenge her. Finally she says:"

"I have no husbands, no sons, no brothers, no father, no relatives, not even you, Madhusudana. As if free from all grief, you all stood by while vile men insulted me."

"Krsna takes it upon himself to assure the indignant Draupadi that the Kauravas will be punished for her ill-treatment."

"She [Draupadi] is depicted not only as having suffered great insult, but faithfully following her husbands into exile and enduring the hardships of the forest. It is from these scenes, and not from her life in the palace, that we learn of the real character of Draupadi."

"Draupadi praises her own attitude towards Kunti, and yet, it seems, implies that her relationship with her mother-in-law is not the ideal one stressed, and that her exemplary behavior has called for great sacrifices on her part. Furthermore, she subtly chides her husbands once again for their lack of understanding of household matters and their inability to control the treasury."

"Her character is further developed by the epic poet in two other important episodes. Both involve, like the dicing match, sexual assaults on the princess. The first is found at Aranyakaparvan. Here, Draupadi, left by the Pandavas at the ashram of the sage Trnabindu in the Kamyaka forest, is espied by Jayadratha, the king of the Sindhus. He falls madly in love with the beautiful princess, and sends a messenger to discover who she is. Upon the messenger‘s return the lovesick king confesses:"

"I tell you honestly, great armed man, having seen her, all other women look like female monkeys!"

"The messenger informs Jayadratha that she is Draupadi, wife of the Pandavas, and advises him to leave well enough alone. But the lovesick king refuses the good counsel and goes to the hermitage of Trnabindu to meet her. He propositions her; Draupadi, alone and insulted, is enraged at such a suggestion and in the expectation of her husbands' imminent return, reviles the king and swears revenge. But Jayadratha does not think that the strength of the Pandavas is as great as she has suggested and grabbed her where her upper garment was. She pushed him away. His body repulsed by her, that evil man fell to the ground like a tree with its roots cut."

"But the princess Krsna [Draupadi], though prostrating herself in front of (the priest) Dhaumya, was immediately seized again, repeatedly let forth sobs, and was dragged up into the chariot. The princess’ serving woman is left behind and informs the Pandavas on their return of her abduction. The brothers set out in pursuit of Jayadratha and Draupadi. A battle ensues in which the Pandavas soundly defeat the forces of Jayadratha, who, seeing the devastation, releases Draupadi and flees from the scene."

"There is yet another important episode in which Draupadi suffers a sexual assault. This occurs during the last year of their exile, the Pandavas and Draupadi go to the court of Virata and assuming various disguises dwell there for a year. Yudhisthira poses as a brahmin who is skilled in dicing, Arjuna as a eunuch who will teach singing and dancing, Bhima as a cook, Nakula as a groom and Sahadeva as a cowherd."

"Our beloved wife, who is dearer to us than our own lives, must be protected like a mother and worshipped like an elder sister. What kind of work can Krsna, the daughter of Drupada, do? She knows nothing (not even) how to do the work of women. Our illustrious princess is young and delicate. How is it possible that our devoted wife, this noble lady, work? She is a beautiful young woman, who, from the time she was born, has known only these garlands, perfumes, ornaments, and various costumes."

"Draupadi solves the problem by saying that she will assume the guise of ahairdresser for the wife of Virata and convinces her husbands that Queen Sudesna will protect her. The Pandava brothers and Draupadi then take up residence at the court of Virata. While there Kicaka, brother of Queen Sudesna, espies Draupadi and is smitten by her beauty. Kicaka propositions her, but she quickly rejects him. Kicaka, even more infatuated by the luckless princess, enlists the queen’s aid to help him win her. Sudesna, despite the protestations of Draupadi, sends her to Kicaka‘s chamber with some liquor. Draupadi, upset at being sent into what she correctly perceives is a compromising situation, prays to Surya, the sun god:"

"As I have never claimed another man but the Pandavas, by this truth, let me not fall under Kicaka‘s power when I arrive there."

"The raksasa sent by Surya pushes Kicaka senseless to the floor. Bhima becomes enraged seeing Draupadi so treated, but is prevented by Yudhisthira from taking any action."

"How do (my) strong and illustrious (husbands), like eunuchs, endure me——their dear and faithful wife being assaulted by the son of a suta? Where is the anger, virility, and courage of those who do not wish to defend a wife being assaulted by a wicked man."

"I am the virtuous wife of men who are all too lenient in this respect. Among those whose leader is a gambler...here, anyone might abuse (kick) them."

"What shall I do? Where will I go? How may I achieve my goal?"

"No one but Bhima will carry out today that which is dear to my heart."

"On account of that gambler [Yudhishtira], I am a cleaning woman for Sudesna... wandering around the king’s palace in the guise of aSairandhri woman."

"How can you, Partha [Bhima], slayer of enemies think me happy, overcome by hundreds of troubles on account of Yudhisthira."

"He [Bhima] swears to defend her. He devises a plan: Draupadi is to arrange an assignation with the love-sick prince, but Bhima, disguised as a woman, will meet Kicaka in her place. The plan is carried out, and in an unusual and amusing, if somewhat grisly, confrontation, Bhima meets and finally kills Kicaka."

"The dicing match, the lament to Vasudeva Krsna, the conversation with Satyabhama, the abduction by Jayadratha, and the episode in Virata’s court, all depict Draupadi as an aggressive and dynamic character. In these episodes she is effectively contrasted with her cautious and ineffectual husband Yudhisthira and his subservient, although less passive, younger brothers Bhimasena and Arjuna."

"The aggressive behavior of Draupadi can be seen as a powerful defense mechanism, a means by which she can express feelings of rejection and depression that have developed out of her frustrations at the inability or unwillingness of her husbands to act in her defense."

"Draupadi had hoped to find her missing mother in her mother-in-law, she is tragically deceived, as Kunti thrusts her into a polyandrous marriage that exposes her to salacious gossip reaching a horrendous climax in Karna declaring her a whore whose being clothed or naked is immaterial."

"Draupadi’s motherlessness seems to be carried forward into her own lack of maternal feelings. Her five sons are not even nurtured by her. She sends them to Panchala and follows her husbands into exile to ensure that the wounds of injustice and insult inflicted upon them and herself remain ever fresh."

"The South Indian Draupadi cult specifically states that her sons were not products of coitus but were born from drops of blood that fell when, in her terrifying Kali form, her nails pierced Bhima’s hand. Draupadi is a sterile Shri, like Jyeshtha or Alakshmi. Her solitariness as a kanya is stressed explicitly after the war when Yudhishthira tells Gandhari that the Panchalas are exterminated, leaving only a kanya as their remainder: pancalah subhrisham kshinah kanyamatra vasheshitah."

"Draupadi finds her five husbands discarding her repeatedly. Each takes at least one more wife. She never has Arjuna for herself, as he marries Ulupi, Chitrangada and has Subhadra as his favourite. Yudhishthira pledges her like chattel at dice. Finally, they leave her to die alone on the mountainside at the mercy of wild beasts, like a pauper, utterly rikta, drained in every sense."

"Draupadi has five husbands—but she has none— She had five sons—and was never a mother... The Pandavas have given Draupadi... No joy, no sense of victory No honour as wife No respect as mother — Only the status of a Queen... But they have all gone And I’m left with a lifeless jewel And an empty crown... my baffled motherhood Wrings its hands and strives to weep."

"Draupadi is used first by Drupada to take revenge on Drona by securing the alliance of the Pandavas, and then by Kunti and the Pandavas to win their kingdom thrice over (through marriage; in the first dice game; and as their incessant goad on the path to victory). Unknown to her, even sakha Krishna throws her in as the ultimate temptation in Karna’s way, assuring him that Draupadi will come to him in the sixth part of the day, shashthe catam tatha kale draupadyupagamisyati."

"Kunti urges Karna to enjoy (bhunkshva) Yudhishthira’s Shri (another name for Draupadi) that was acquired by Arjuna. Here is an unmistakable harking back to Kunti’s command to her sons to enjoy (bhunkteti) what they had brought together when Bhima and Arjuna had announced their arrival with Draupadi as alms. No wonder Draupadi laments that she has none to call her own, when even her sakha unhesitatingly uses her as bait!"

"Draupadi made the unforgivable ‘mistake’ of publicly refusing to accept Karna as a suitor and of laughing at Duryodhana (as he laments to his father Dhritarashtra) when he made a fool of himself in Indraprastha’s magical palace, capping this with refusing to obey Duryodhana’s summons to appear in the dice-game assembly unless her question was answered. She had to be taught a lesson."

"During the forest exile Draupadi prides herself on her fame as a sati exceeding that of any ruler. Krishna crushes her pride by creating an unseasonal mango that she craves for and has Arjuna pluck for her. Krishna warns that this is the only food of a terrible ascetic, whose anger will turn all of them into ashes, and that only if they confess their secret desires will the mango be refixed to its branch. The mango almost touches the tree as the brothers state what obsesses each of them, but falls down when Draupadi states that revenge is her sole desire. Arjuna threatens to kill her, and then she has to confess that having Karna as her sixth husband has been her secret wish. Bhima—her invariable rescuer—upbraids her unmercifully for her evil nature."

"There is a feature that sets Draupadi quite apart from her fellow kanyas. Between the 12th and 15th centuries she became the central figure in a number of bardic epics. Draupadi is the only kanya to whom a living cult is dedicated, with temples dotting the Gingee-Pondicherry area of Tamil Nadu and street plays held annually celebrating her greatness."

"Sanskrit transliteration IAST: ahalyā draupadī sītā tārā mandodarī tathā । pañcakanyāḥ smarennityaṃ mahāpātakanāśinī॥"

"English translation: Ahalya, Draupadi, Sita, Tara and Mandodari One should forever remember the Panchakanya who are the destroyers of great sins."

"Drupada, had a daughter risen from the centre of the sacrificial altar. Of eyes like lotus-petals and of faultless features endued with youth and intelligence, she is extremely beautiful. And the slender-waisted Draupadi of every feature perfectly faultless, and whose body emitteth a fragrance like unto that of the blue lotus for two full miles around who's existence could take away people's breath, she was the most beautiful women ever born."

"A mysterious prophecy resounds, and the bewitchingly beautiful princess Draupadi arises from the sacred fire in Panchala."

"The faultless Draupadi, slender-waisted like the wasp, was born of a portion of w:SachISachi (the queen of the celestials), in the line of Drupada. And she was neither low nor tall in stature. And she was of the fragrance of the blue lotus, of eyes large as lotus-petals, of thighs fair and round, of dense masses of black curly hair. And endued with every auspicious feature and of complexion like that of the w:Emeraldemerald, she became the charmer of the hearts of five foremost of men."

"Drupada had long cherished the hope that Arjuna would become his daughter's husband. He never revealed his wish to any man, but ere he proclaimed the swayamvara of Draupadi, he thought of the great Pandava archer, and caused to be made a powerful bow which only a strong man could bend and string...He issued the proclamation: “The man who will bend the bow and shoot an arrow through the wheel which will strike and bring down the golden fish shall obtain my daughter in marriage.""

"The well-known Sanskrit hymn that defines the Panchakanyas (five iconic heroines of Hindu epics) runs:"