Please try to answer - Page 6

Happy Dusshehra! Arunita di ka pata nahi yaar.

Baki the reply to your posts I'll give in the weekend, abhi out of station hoon toh network nahi.

Originally posted by: wayward

Happy Dusshehra! Arunita di ka pata nahi yaar.

Baki the reply to your posts I'll give in the weekend, abhi out of station hoon toh network nahi.

arey no worries, you take your time, I will wait, mai kahan jaa rahi hoon. Enjoy your vacations.

You may be interested in what I've written about the logic of Yudhiṣṭhira losing himself first and then staking his wife.

https://www.indiaforums.com/forum/post/161494736

https://www.indiaforums.com/forum/post/161495405

https://www.indiaforums.com/forum/post/161501064

https://www.indiaforums.com/forum/post/161502344

https://www.indiaforums.com/forum/post/161506585

https://www.indiaforums.com/forum/post/161509480

Miscellaneous points:

1. Some details of the Kṛṣṇa story that have been attributed to the Indonesian Mahābhārata may not actually be there. The sentences that mention Asitañjana, Jambudīpa, Kāḷasena, Kaṇhadīpāyana, and dividing the kingdom into ten shares have been plagiarized from Malalasekera's Dictionary of Pāli Proper Names, and these details belong to Ghata Jātaka, a Buddhist version of the story.

2. The text never says that Bhīma and Hiḍimbā were married, only that Hiḍimbā asked Bhīma to be her bhartṛ or pati, words used for a husband, and with Yudhiṣṭhira's permission she flew away with Bhīma every day until she had his child and told him, saṃvāsa-samayo jīrṇaḥ - (our) cohabitation agreement (has become) old.

3. When Yudhiṣṭhira passes through purgatory, he hears his brothers, wife, and sons asking him to stay with them. We can infer that they're actually there, purging themselves of bad karma before reaching svarga.

Originally posted by: BrhannadaArmour

yes, I will definitely read what you have written.

OK so are you trying to say ki many things are adopted from here and there in the Indonesian version? Actually I don't know about you but I felt this sometimes ki it may be possible as Indonesian culture is also inspired by Buddhism, I am not sure though.

accha on a side note, do you believe in God? and what do you think about Krishn?

One more question, is there any particular reason to write Saṃskṛta like this instead of Sanskrit?

Please don't take otherwise, I was just curious that's why I asked as I have seen you writing like this.

See how Arjun reacts in the South Indian version's dyut Sabha incident, what do you think about this? vaise South Indian version has elaborated all the incidents and has made everything quite clear, but I don't know what to say on this, would love to know what people think.

I found this while I was searching for South Indian version MB on dyut Sabha as I have heard so much about this reaction in various threads of forum.

Here you go

This narration was given in ch 93,Sabha Parva.from verse 2–93–1 to 2–93–14.

Panchali repeats the vows..Bhima will kill Dussasana and Duryodhana..Arjuna will kill Karna….Sahadeva will kill Sakuni..

Vaisampayana continued

On hearing Draupadi,Dhananjaya got angry. Eyes turned red with fury, he said..This Yudhishtira stopped me…

Having said thus..that hero took his bow and looked at all his rivals.

All the kings saw him,who was like fire at the end of yuga that burns all the worlds,again and again scorching them with looks to kill,

Just like Rudra at the sacrifice of Daksha desiring to destroy all the beings,

Looking at such Nara ,those kings felt sad and dejected.

Knowing Arjuna’s valour they lost hope of their lives.

They looked lifeless,not blinking their eyes just like Devas..

Then they looked at Arjuna and Yudhishtira in turns.

Witnessing angry Arjun,earth shook in fear. Celestials and others were terror striken.

Sun did not shine,wind did not blow.Stars and moon and directions are not seen in the sky.

Animate and inanimate beings got afflicted with fear.

Partha shone like Sun in the sky.

On seeing Partha who was like god of death,Bhimasena was happy thinking of impending battle.

Panchali looked at Dhananjaya who was like Garuda attempting to kill all the serpents.

Filled with rage,he was like the fire at the end of Yuga, unable to set eyes on.

On seeing his splendour,citizens are afraid.

At that moment Yudhishtira held him,who was gearing up to attack..just like Indra held Vishnu.

This was how Arjuna reacted after the first Dice game followed by Draupadi ‘s insult. Yudhishtir pacified him and then Dhritarashtra offers Draupadi boons.

Hey, this is for ArDi fans if there are any, of course I am not an ArDi fan but I have heard that there are fans of this pair.

Here you go

Journey to Virat kingdom

Verse 4–1–26 to 4–1- 28

When Draupadi was exhausted and could not walk towards Virata kingdom Yudhishtir asked Nakula to carry her.

Nakula said that he was extremely tired due to hunting in the first part of the day,covering long distance. Hence he could not carry Panchali ..he admitted.

Yudhishtir then asked Sahadeva who could not oblige since he was thirsty and tired. Bhima also was in same state and could not carry her.

Then Yudhishtira asked Arjuna to carry her till the outskirts of Virat kingdom.

Vaisampayana said

On hearing his elder brother ‘s word ,mighty armed Arjuna,who was extremely delighted and who had senses under control,took her ,who was blemishless and beautiful ,in his arms and proceeded.

Keeping the Lotus eyed beautiful Panchali on his shoulder,that archer,who held bow and hundred arrows,who had matted locks and wore bark garment carried her and dropped her at the outskirts of Virata kingdom.

This quote is based on Southern Recension Kumbhakonam Edition

Originally posted by: BrhannadaArmour

accha I have a question, I have heard that other than MB Rishi Ved Vyas also wrote/compiled (I am not sure what) 18 Purans, when I searched about those 18 Purans I couldn't find Harivamsha Puran, however, when I searched who wrote HV then I found that the same author of MB wrote it I.E. Rishi Ved Vyas, can you please tell what's this all about?

Also

in the list of 18 Purans by Rishi Ved Vyas I also found Brahma Vaivarta Puran, is it true?

If he only authored Brahma Vaivarta, then does that Puran talks about Radha? If yes, then why does he not mensiones her even once in MB or in Harivamsha? does Brahma Vaivarta also discusses some of ...... (I don't know how to say this, I mean what if IF objects) scenes between RK?

Originally posted by: IWasHareeshFan

OK so are you trying to say ki many things are adopted from here and there in the Indonesian version? Actually I don't know about you but I felt this sometimes ki it may be possible as Indonesian culture is also inspired by Buddhism, I am not sure though.

No, I have no knowledge about the Indonesian version and its sources. I am saying that what Indrajit Bandyopadhyay wrote about the Indonesian version contains sentences plagiarized from Malalasekera, who was summarizing the Kṛṣṇa story in Ghata Jātaka.

Does it seem likely that names and incidents from Ghata Jātaka, a Pāḷi language text written in India, would be exactly the same in an Old Javanese text written in Indonesia? No. I strongly suspect that the Indonesian version says nothing about Asitañjana, Jambudīpa, Kāḷasena, Kaṇhadīpāyana, and dividing the kingdom into ten shares.

Originally posted by: IWasHareeshFan

accha on a side note, do you believe in God? and what do you think about Krishn?

I appreciate the logic and morality of atheism, but I like to believe in a cosmic sense of humour. (Would a God that unifies everything laugh at anybody's expense?) I am mostly bored or irritated by bhajana that focusses on saguṇa deities, but I like philosophical prayers to the infinite and indescribable.

Kṛṣṇa has evolved over thousands of years. His earliest legends may have been associated with driving Ekalavya out of Dvāravatī and leading an expedition of conquest for Vasudeva's Aśvamedha. These legends survive only as brief allusions in Mahābhārata, including Harivaṃśa. Who knows if these legends gave Kṛṣṇa a reputation for foul play? The authors of Mahābhārata chose Kṛṣṇa as the character whose underhanded victories would entertain their audiences: getting Subhadrā forcibly married to deprive her of a svayaṃvara ... tricking Ḍibhaka and Haṃsa into suicide so that his clan wouldn't have to fight Jarāsaṃdha's army ... challenging Jarāsaṃdha to single combat rather than war ... coaxing the Pāṇḍavas to break rules to win the war.

The philosophy attributed to Kṛṣṇa is of later dates than the basic war story; Bhagavad-Gītā refers to the Sāṃkhya, Yoga, and Vedānta systems of philosophy. The popularity of Kṛṣṇa-as-philosopher may have resulted in the next stage, Kṛṣṇa-as-God. Wherever Kṛṣṇa appears, the current Mahābhārata text identifies him as all-powerful God, even as he's telling his friends that the only way to win is by cheating. Does this incongruity mean that as Mahābhārata authors imbued the text with reverence for Kṛṣṇa, such incidents that were unflattering to his divine powers were never expurgated because they were too well-established? What if something really ungodly did get expurgated, and we'll never know?

Kṛṣṇa's childhood as narrated in Harivaṃśa is missing so much of the imagery that we associate inseparably with Kṛṣṇa nowadays. No crossing Yamunā to get from Mathurā to the cowherd community ... no stealing dairy products ... hardly a mention of a flute ... peacock feather not tucked into hair, only dangling from a neck-string ... no love for cows when Kṛṣṇa kills them with wolves (and in one apocryphal passage, by whacking them against a diabolical tree) ... The charm of young Kṛṣṇa in Harivaṃśa is totally different from how he's characterized in Cilappadhikāram, in ancient paintings, in Bhāgavatapurāṇa, in Nāradapurāṇa, in Brahmavaivartapurāṇa, in Gīta-Govinda, in medieval bhakti literature, in TV versions ...

New legends about Kṛṣṇa were invented and old legends were forgotten. Authors used the allusions in Mahābhārata as prompts to come up with a new Naraka story, Śambara story, Bāṇa story, Pauṇḍraka story ... to replace old stories that were lost. Look carefully at the allusions in Mahābhārata and you can spot the incongruities that give away the fan fiction nature of extant Kṛṣṇa myths.

Originally posted by: IWasHareeshFan

One more question, is there any particular reason to write Saṃskṛta like this instead of Sanskrit?

I like to write it the way I pronounce it. The nasal sound isn't an "n" and the vowel "ṛ" doesn't sound like "i."

Originally posted by: IWasHareeshFan

accha I have a question, I have heard that other than MB Rishi Ved Vyas also wrote/compiled (I am not sure what) 18 Purans, when I searched about those 18 Purans I couldn't find Harivamsha Puran, however, when I searched who wrote HV then I found that the same author of MB wrote it I.E. Rishi Ved Vyas, can you please tell what's this all about?

Harivaṃśa is part of Mahābhārata; it comes after Svargārohaṇaparvan. It is described as Purāṇa - ancient, as is Mahābhārata. In the list of eighteen Purāṇas, Brahmāṇḍapurāṇa and Vāyupurāṇa are closest in date to Harivaṃśa. There are over a hundred texts that call themselves Purāṇas, sometimes competing for the same place in the list of eighteen, e.g. two Bhāgavatapurāṇas, two Agnipurāṇas, two Skandapurāṇas ...

By the way, Harivaṃśapurāṇa written by Jinasena (which claims that the first Dīpāvali was celebrated in honour of Mahāvīra's father-in-law's enlightenment) is a completely different text from Mahābhārata's Harivaṃśa.

Originally posted by: IWasHareeshFan

Also

in the list of 18 Purans by Rishi Ved Vyas I also found Brahma Vaivarta Puran, is it true?

If he only authored Brahma Vaivarta, then does that Puran talks about Radha? If yes, then why does he not mensiones her even once in MB or in Harivamsha? does Brahma Vaivarta also discusses some of ...... (I don't know how to say this, I mean what if IF objects) scenes between RK?

Yes, Brahmavaivartapurāṇa narrates sexual activity of Rādhā and Kṛṣṇa. It's a late text. Many cowgirl consorts of Kṛṣṇa were famous before Rādhā appeared in mythology. There's Ǒṉṟaṉpakuti (Tamiḻ equivalent of Saṃskṛta name Ekānaṃśā), also known as Piṉṉai (Tamiḻ equivalent of Saṃskṛta word Anujā) ... Nīlā (who made it into an apocryphal passage of Harivaṃśa) ... Rādhā's rivals Pālī, Dhanyā, Cārukeśī ... Candrāvali and Lalitā (whose worship is described in Nāradapurāṇa) ... If a text doesn't mention Rādhā, that's because she hadn't been invented yet.

In Mahābhārata, Kṛṣṇa's consort is Satyabhāmā, while Rukmiṇī and Jāmbavatī are the mothers of his famous sons and enter fire upon his death along with his other wives Gāndhārī, Śaibyā, and Haimavatī. Harivaṃśa tells us that Kṛṣṇa's eight ladies were (1) Rukmiṇī (2) Satyabhāmā (3) Rohiṇī Jāmbavatī Pauravī (4) Satyā Nagnajitī Gāndhārī (5) Subhīmā Mādrī (6) Lakṣmaṇā (7) Mitravindā Kālindī (8) Sudattā Śaibyā.

This list got overhauled by the time of Bhāgavatapurāṇa: Rohiṇī became distinct from Jāmbavatī; Satyā got moved from Gandhāra to Kosala and associated with bull-taming that belonged first to Ǒṉṟaṉpakuti and then to Nīlā; Subhīmā vanished; Mādrī was identified with Lakṣmaṇā; Mitravindā got moved from Kalinda to Avanti; Kālindī was identified with Yamunā; Sudattā vanished; Bhadrā was added; the name Śaibyā was used where Bhadrā was expected and also where Mitravindā was expected.

Storytellers have always taken extensive liberties with Kṛṣṇa's life.

Originally posted by: IWasHareeshFan

that to his own people suffered so much because of his actions makes me frustrated, there must be a reason for his action and I want to know those reasons only.

Yudi wasn't perfect. In my opinion, he was Dharmaraj not because he did everything perfectly, but what he did was try. Personally, I feel like the responsibility of being his father's replacement took a toll on him early in life. When they come to Hastinapur, Yudi is the most passive of the brothers, the most trusting and hopeful, but he is smart enough to realize that Dhritarashtra is almost 100% going to sideline him in favour of Dury for the throne. He also realizes that even though Bheeshma and Vidur are on their side, they are mostly helpless in front of the current king. When Bheem gets poisoned and goes missing for a week or so, we see him taking personal responsibility, and even when Bheem returns and tells the real story, Yudi is guilt-ridden because he was the one who insisted that Bheem trust Dury and Co. During Varnavart also, we see Yudi taking the lead, deciphering Vidur's messages and overseeing their plan to escape. So, clearly, he is trusting but not naive. However, once they grow up, Bheem and Arjun start to take a greater role in their struggle, and they itself take care of Kunti, the twins and Draupadi. After a long, long time Yudi finds himself relaxed, without an immediate source of danger in Indraprastha. Plus, Krishna becomes a huge source of confidence for Yudi (at times making him a tad overconfident). He knows when he is walking into the dice hall, that it is a trap, but he chooses to believe (and let his guard down a bit) that he can maneuvere himself and his family out of the mess (he underestimates Shakuni and also the level to which Dury and Co. were willing to stoop to).

Basically, he messes up big time, but he isn't malicious, and once he does mess up, he does try his best to correct the situation (as in his agreeing to the 2nd game, he was maybe desperate to 'undo' what he did, but he messed up even further). During the 13 years of exile, he does repent...Draupadi also eventually reaches a truce with him, choosing to be civil in the face of that day's events. I don't think Draupadi ever forgave him, but that doesn't negate his repentance. Sometimes, some mistakes you just can't make up for, and that everlasting guilt in itself is the punishment.

They are all humans after all, navigating complicated emotions coupled with murky morality. I feel like Vana Parva is extremely important if you want to truly understand Yudi. To me, he's the guy who's given this huge burden of being Dharmaraj (from literal birth, that too), and yet he personally finds it difficult to station his own moral compass. He isn't able to declare his views as confidently as Krishna and then go to war with the world (I mean, Krishna-Arjun are like soulmates, but it's actually Yudi-Krishna who are like two sides of the same coin, like yin-and-yang, and yet they're both positive characters), he dies't get as angry and self-righteous as Bheem. What Yudi does is, he contemplates. He is kind of afraid to come to his own conclusions (in case they're wrong), so he clutches on harder to the books and the precedences, the hard evidences that he can use in a debate. Deep in his heart, he knows he was wrong (not just with Drau, but his brothers as well), and we see him grappling with himself, desperately trying to convince himself once that he is right, and once that he is wrong.

He isn't my expertise either, Seemanti didi ki language mei bole toh I am a kalyugi

Hey Budhha and Kalki are also Kaliyugis, so chill. Seemanti di has a lot of in-depth knowledge about MB, so unse ekbar toh daant khana (even if indirectly) banta hi hai idhar

See, that's my point, Dharamraj means kya, the one who does justice with everyone and we all know that how and what happened with Draupadi in that dice game,

I feel like the MB people were going by more than the Vedas. I see a bit of manu-smriti here and there (I'm sure the other smritis are involved also) and that complicates matters. Given MB has been written and re-written several times (in the manuscript itself toh teen level ghumake Sauti suna raha hai story), it's a bit difficult to identify exactly which rules they were following. But Manu-smriti is very, very misogynistic, so I feel that's a strong candidate, especially for the misgynistic portions in MB (half of dice hall, Yudi scolding Drau during the 13 years, Yudi's curse on Kunti to name a few). Just like Varanasi is built over seven ancient cities stancked on top of each other like a burger, MB is also the khichdi of the changing morality of a hundred generations in India.

So this women is a man's property is definitely a result of a patriarch khurafati head,

He was probably afflicted with some sort of a compulsive gambling issue...he wasn't thinking to free himself only na...Shakuni gave him the option to get back everything if he wagered Draupadi and won. He was in a spiral himself, consumed with the thought that maybe the next round will be in his favour. I think even though his rational mind had computed that Shakuni was cheating, ke probability pmath karke itni baar koi nahi haarta back to back, but his gambler brain was still holding out hope for just one win (and Shakuni cunningly kept making the deal sweeter for him, by allowing Yudi to wager his family one by one but from Dury's side keeping the whole set, kingdom and all, up for grabs).

OK, for a sec we consider the fact that he just wanted to show ki how great she was

Yeah, that para is hard to read, especially from Yudi. See, my personal belief (headcanon if you will) is that he knew the force that was Draupadi, and he was instigating the Kauravas, enticing them with her beauty, so that they would take a wrong step (what Dushy did of course). Yudi maybe wanted to let her loose on the Ks, knowing she was way too smart for them, and would employ the loopholes in the texts that Yudi himself was too 'good' to use (the boons deserved by Kshatriya women that Drau used). Besides, he did send a personal guard to warn her right, and to give her a hint to present herself in a manner as bechari as possible, so that they'd get the sympathy votes later?

I'm not saying that wasn't traumatic for Drau, it 110% was, and she refused to let Yudi (or the the others) ever forget that it was she who freed them in the end. She sacrificed her honour to save the Ps, and in return she wanted them to avenge her, so that no other woman has to go that far to be seen and heard by society. Dhritarasthra conceding and declaring the dice game null and void was a major win for her, all women, and people like Krishna who wanted a freer, safer society.

In a way it's sad right, before the dice hall, no matter what office she held in Indraprastha, in the general international community she was always the woman-with-5-husbands. That identity overshadowed any and all contributions that she had to make. During the dice hall, Dushy's actions cross such a line that it forces the male sabha to shut up and finally listen to her. But after that day, she is again reduced to this lady-with-5-husbands-who-got-assaulted. No one really talks about her administration or governance. Even today, Draupadi is remembered by one of the worst days of her life, and we don't even know her actual contributions for sure. I find that tragic, honestly.

Yes, gambling would have been legal I don't know, but was staking one's own wife also legal?

IMO, being a flawed human and being a good judge are two different things. Yudi was called Dharma-raj because he didn't bring in his personal biases to the cases he judged...we can't compare that to what he did in his personal life. Also, Dury wasn't a bad king, I've not seen many references to him being a bad administrator. He wouldn't become a tyrant if he became King. Even when the Ps were off in the forest, the people of Indraprastha didn't have any day-to-day problems with Dury taking over. That's what made the inheritance question so much complicated, because both Dury and Yudi would do a good enough job on the throne, so that's why it came down to the birthright question. If you say Dury disrespected women, then one could argue that so did Yudi.

The outrage after the dice hall wasn't because the Ks disrespected a woman. There were plenty of slave women that the royals would get physical with. The outrage was that because the validity of the dice game was brought into question, people were angry that the Ks possibly assaulted an empress. If that game wasn't questioned, no one would bat an eye even if they murdered them in broad daylight. However much we pretend that was the golden age or whatever, both sides were responsible plenty of heinous crimes and human right violations. In today's world, if you have to have any sympathy for any of them, unfortunately you would have to look past like 50% of the book's peripheral descriptions.

Moreover jab ek baar haar gae, jab khud ki wife ke saath itna sab kuch hogaya toh who told him to go back again and play there

Yes, but even then Dury ended up with 11 akshauhinis vs the Ps's 7. If you take that as a vote, you can probably extrapolate which way the public opinion leant. Unfortunate as it was, many people in the subcontinent disliked the Ps. Especially after the rajasuya, where so many of them were forced to accept defeat and pay taxes to Indraprastha. There was a strong pro-caste-system, pro-male opinion clouding the judgements of several kingdoms. So, with Krishna's past being involved, Draupadi being more outspoken than her royal peers and Dury heavily, loudly declaring his doubts about the Ps ka paternity, several kingdoms turned away from them.

You remember the outrage that took place when Krishna married the 16100 ladies right? If Krishna himself couldn't turn that tide and make people accept the women who were literally kidnapped and imprisoned, then what chance did Draupadi have with her almost getting enslaved 'legally'.

Plus the 2nd game, as I mentioned was probably Yudi's last-ditch effort to 'fix everything'. :/

unko laga hoga ki may be iss baar jeet gaya toh accha hoga something like that (again I am not sure, matlab mujhe kaise pata hoga ki vo kya soch rahe honge, I am just guessing)

That is what I also think

What, I did not know this, btw yes, we can say this as he was kank naa lekin wait kyun kyun kyun, aur dice khelna kyun seekhna tha

I think woh dar gaya kahin Shakuni phirse na bula le, mana toh usse karna nahi.

What, then with all the servants and all what kind of penance he was doing there, sorry but except

They also had a boatload of brahmins who insisted that they'd come along for moral support, and instead just increased Draupadi's workload. I think they had managed to shake off most of them (by giving them servants to keep I guess) by the time that Drau got kidnapped by Jayadratha.

They didn't deserve it, but they had, and I think even then the bulk of the cooking Drau only was doing, what with her akshaya patra and all. Also, penance always doesn't mean that TV show pe meditation wala na. I guess Yudi's guilt itself was his penance. He talks to a lot of people right, listening to a treasure trove of stories including Ramanyan and Kartik's stories, maybe to find any way through previous stories to alleviate the guilt that he had.

OK I get that as well, but why he just kept on demanding things from his brother even in exile, jaise jaise war kaa time paass aata he demanded weapons, even if we leave that then what was that on 16-17th day? jab khud lad nahi pae toh dusre ko bash karne lage, that's wrong naa?

I feel like Yudi knew that he, Bheem and the twins were near the top of the skill-level with their respective weapons right? For them, the sky was the limit, and they'd reached that. However, with Arjun, the limit went up to Amaravati, and Yudi knew that, hence the push.

That fight, was I believe, unrelated to his demands before, and a long time coming. The war was hard on all of them, they were losing warriors left and right, and Arjun had promised to get Karna. He was actually dying to fight Karna, only Krishna kept him away till he found the correct day to confront the guy. However, Yudi wasn't aware of these subtleties and thought maybe Arjun was dilly-dallying intentionally. If I remember correctly, then right before that fight, Yudi had been defeated by Karna, but let go. Karna was letting go due to his promise to Kunti, but Yudi didn't know that and he took it to mean that Karna didn't even consider him a good enough warrior to kill. So, he was already fuming with his 'insult', by the time Arjun walked in. I feel like that was an extreme-stress reaction to being publicly insulted and seeing his own brother not keeping his promise quick enough.

please judge sahab find a solution, you are waiting for the judgment and all of a sudden the judge says ki, chalo everyone marry her, me included, 5 minutes toh insaan sochta hi rahega ki what this just said.

(this is what sc has been doing though ironically, what with the last fiasco)

Here, I do respect Yudi for one part, that is, by proposing that solution, he admitted that he wasn't strong enough to resist the attraction towards Drau. The proposal itself was wrong, given Arjun had won her hand fair and square.

Bheem's marriage mein wahi problem tha na. Ek toh no one is sure if they even got 'married' married. It could be a live-in situation also...given Hidimba was from a different community and all. Maybe Arjun was talking about a Vedic ceremony, jo ki kisika bhi nahi hua tha ab tak. I also think Kunti's words ko beech mein lana was just a bahana to broach the topic.

There could be 3 possibilities

1st: everyone were fine including Draupadi and no one objected as it is said that Draupadi was sleeping aaramse in that hut.

I feel like that wasn't based on nothing. Draupadi was head-over-heels in love with Arjun from day-1 (there's a passage somewhere in Vana-parva where Drau as good as admits to this). Woh toh Arjun got spooked with the wedding fiasco and so stayed away only most of the time. It was natural also right, she fell in love with him the more she got to know. Now, polycules are more than valid, if all parteis are consenting, so morally I see nothing wrong with the marriage, but Drau might've just gone along with it to stop the bros fighting each other and maybe saw it as her only chance to be close to Arjun). However, as time goes on we see her dependence grow on Bheem too. Any 'phaltu' desire she has (like the saugandhika flower she wanted), and all her 'tantrums' she reserves for Bheem. Even when Keechak starts troubling her, she goes to Bheem only, because he's the only one who'd protect her from anyone and everyone (I think her love grew that much for Bheem only after the dice hall when he protested the loudest among them all).

I personally believe in the philosophical route they took in Lucifer...that is, you go to hell based on your guilt, that is, if you think you deserve hell, only then will you go there, and you'll stay there till you have forgiven yourself. I think the Ps and Drau did go to hell (they have enough guilt per piece for that), but they eventually reached heaven (before Yudi did). And, I think Arjun went to Indra-lok, back to both of his fathers (no one's saying Krishna doesn't still take him out for picnics though ).

vahi toh mai bol rahi hoon, who told him to go to the battle field and fight with Karn,

I think this might be related to his 'I'll fix it' thing he had going on. He played the 2nd game, and tried heropantis all to maybe prove to himself that he isn't useless. It can't be easy being the figurehead of a nation where every Tom, Dick and Harry knows he won the kingdom on the shoulders of Bheem and Arjun. He wanted to prove to everyone that he was worth belieiving in, that he was capable of shouldering the burden that was placed on him so early in life.

@wayward

I will try to reply as soon as possible, actually I am going somewhere, will try to reply as soon as possible.

actually I typed everything but pata nahi kaise everything vanished I don't even know ki how and what happened, now if I will type everything then I will get late so.......