Was Draupadi really disrobed in the Dice Hall? - Page 3

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mnx12 thumbnail
Posted: 11 years ago
#21
The simple explanation is, in case of doubt about authenticity of any incident always compared the related character's stories in other texts to know if that event had actually occured or not. If yes then what were the reasons behind it can be found in detail in other Scriptures. So an overall view will help in simplifying the matter.
eg. The Ashtanga Yoga track in DKDM, is not given in Shiv Puran. But in the Yoga Scriptures it can be found as most of those Scriptures are a result of a convo between Shivji & Parvati. (Though Parvati loosing memory was purely fiction)
rasyafan thumbnail
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Posted: 11 years ago
#22


true and all purans are related the same story is told differently in different purans and they have even explained why. Each happening is linked with something that happened in the past and also predicts future events not just that they open the path to future as well.

very well explained 👏 by you
Edited by rasyafan - 11 years ago
Ashwini_D thumbnail
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Posted: 11 years ago
#23
Thanks for sharing the article!
After reading Iravati Karve's views on the mahabharata in her book 'Yuganta', I have always thought of the Maharbharat as having a basis in fact and that the epic was based on true events. In her view, Krishna was raised to the status of a God much later after the epic was originally recorded in written form. She makes the argument that it was Bhakti era' which focused on Krishna's divinity. I have seen other scholars share this view as well. Once you strip the Mahabharat of its divine elements, the stripping of Draupadi and her being miraculously saved by Krishna does not make any sense.

Of course there may be people who might consider Krishna's God status to be indisputable, but I myself have rational beliefs and agree with Karve's line of thought.

The critical edition of the Mahabharat compiled by the Bhandarkar Institute in Pune, is believed by many scholars to be the closest to what might have been the original. (i.e minus all the later additions and interpolations to it over many centuries ) Nobody can conclusively say that it is indeed the original. What researchers basically did to compile this version was that they went through all existing versions of the epic (the epic varies from region to region), looked for themes common to all of them, armed with their knowledge of our history. The above article does the same, look for inconsistencies within the MB and identifying later interpolations with their help.

Also it is believed, that Vyasa was a title rather than a single person, which brings up the possibility of the epic being a work of many people over a period of time.
himba thumbnail
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Posted: 11 years ago
#24
Draupadi's Dignity was Stripped.
What else was left??
bhas1066 thumbnail
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Posted: 11 years ago
#25
@ krishnaaa:

Just FYI dear , the author of this article in another article oh his states that draupadi is legally wedded only to Yudhishter and not the others. He quotes KMG mentioning Dhaumya performing marriage rites for Yudi - Drau and leaves immediately afterwards. By this , he (author) concludes that the others were wedded without the presence of any priest!!! 😕

Thats the inference power of Pradip Bhattacharya!!!😉
Vr15h thumbnail
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Posted: 11 years ago
#26

Originally posted by: ..RamKiJanaki..

Sabha Parva:

SECTION LXVII

"Hearing these words, a loud uproar rose from among those present in that assembly. And they all applauded Vikarna and censured the son of Suvala. And at that sound, the son of Radha, deprived of his senses by anger, waving his well-shaped arms, said these words,--'O Vikarna, many opposite and inconsistent conditions are noticeable in this assembly. Like fire produced from a faggot, consuming the faggot itself, this thy ire will consume thee. These personages here, though urged by Krishna, have not uttered a word. They all regard the daughter of Drupada to have been properly won. Thou alone, O son of Dhritarashtra in consequence of thy immature years, art bursting with wrath, for though but a boy thou speakest in the assembly as if thou wert old. O younger brother of Duryodhana, thou dost not know what morality truly is, for thou sayest like a fool that this Krishna who hath been (justly) won as not won at all. O son of Dhritarashtra, how dost thou regard Krishna as not won, when the eldest of the Pandavas before this assembly staked all his possessions? O bull of the Bharata race, Draupadi is included in all the possessions (of Yudhishthira). Therefore, why regardest thou Krishna who hath been justly won as not won? Draupadi had been mentioned (by Suvala) and approved of as a stake by the Pandavas. For what reason then dost thou yet regard her as not won? Or, if thou thinkest that bringing her hither attired in a single piece of cloth, is an action of impropriety, listen to certain excellent reasons I will give. O son of the Kuru race, the gods have ordained only one husband for one woman. This Draupadi, however, hath many husbands. Therefore, certain it is that she is an unchaste woman. To bring her, therefore, into this assembly attired though she be in one piece of cloth--even to uncover her is not at all an act that may cause surprise. Whatever wealth the Pandavas had--she herself and these Pandavas themselves,--have all been justly won by the son of Suvala. O Dussasana, this Vikarna speaking words of (apparent) wisdom is but a boy. Take off the robes of the Pandavas and also the attire of Draupadi. Hearing these words the Pandavas, O Bharata, took off their upper garments and throwing them down sat in that assembly. Then Dussasana, O king, forcibly seizing Draupadi's attire before the eyes of all, began to drag it off her person."

Vaisampayana continued,--"When the attire of Draupadi was being thus dragged, the thought of Hari, (And she herself cried aloud, saying), 'O Govinda, O thou who dwellest in Dwaraka, O Krishna, O thou who art fond of cow-herdesses (of Vrindavana). O Kesava, seest thou not that the Kauravas are humiliating me. O Lord, O husband of Lakshmi, O Lord of Vraja (Vrindavana), O destroyer of all afflictions, O Janarddana, rescue me who am sinking in the Kaurava Ocean. O Krishna, O Krishna, O thou great yogin, thou soul of the universe, Thou creator of all things, O Govinda, save me who am distressed,--who am losing my senses in the midst of the Kurus.' Thus did that afflicted lady resplendent still in her beauty, O king covering her face cried aloud, thinking of Krishna, of Hari, of the lord of the three worlds. Hearing the words of Draupadi, Krishna was deeply moved. And leaving his seat, the benevolent one from compassion, arrived there on foot. And while Yajnaseni was crying aloud to Krishna, also called Vishnu and Hari and Nara for protection, the illustrious Dharma, remaining unseen, covered her with excellent clothes of many hues. And, O monarch as the attire of Draupadi was being dragged, after one was taken off, another of the same kind, appeared covering her. And thus did it continue till many clothes were seen. And, O exalted on, owing to the protection of Dharma, hundreds upon hundreds of robes of many hues came off Draupadi's person. And there arose then a deep uproar of many many voices. And the kings present in that assembly beholding that most extraordinary of all sights in the world, began to applaud Draupadi and censure the son of Dhritarashtra. And Bhima then, squeezing his hands, with lips quivering in rage, swore in the midst of all those kings a terrible oath in a loud voice.



So essentially, it was not Krishna, who was away fighting Shalva as he later explained to Draupadi - it was Dharma, or Yudisthir's dad who came and saved Draupadi.
Surya_krsnbhakt thumbnail
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Posted: 11 years ago
#27

Originally posted by: .Vrish.



So essentially, it was not Krishna, who was away fighting Shalva as he later explained to Draupadi - it was Dharma, or Yudisthir's dad who came and saved Draupadi.

Vrish, seeing the extract above, methinks that Vaisampayana used the word Dharma to denote Krishna himself...
BEcause in Vishnu Sahasranama:
Lokadhyaksho Suradhyaksho Dharmadhyaksho Kritakrtah.
And also:
Veerah Shaktimataam Sreshthah Dharmo Dharmaviduttamah.

And there are many other names like this.. so Vaishampayana could have been referring to Krishna using these paryayapadaani...

Of course Dharma could have come... but a reason for not coming is... Dharma was not protected in that Sabha, so Dharma Eva Hato Hanti... Dharma destroys those who destroys it...
This means, if Dharmadeva himself had arrived, he would have been obliged to destroy the Pandavas as well...
This is also a hidden reason for Krishna not coming... as a master of Maya, we know that Krishna can be in multiple places at once. Hence The battle with Shalva was just a superficial reason given by him... the other hidden reason is the above, since as the embodiment of dharma, Krishna would have to punish everyone in the Sabha for letting the injustice happen, including Pandavas, and this would hurt Draupadi even more... therefore he remained unseen and provided her with a shop of sarees...
Vr15h thumbnail
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Posted: 11 years ago
#28
Surya

Start reading from the beginning of Arjunabhigamana Parva. There, Krishna clearly states that his war w/ Shalva kept him from helping her or her husbands.
Surya_krsnbhakt thumbnail
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Posted: 11 years ago
#29

Originally posted by: .Vrish.

Surya

Start reading from the beginning of Arjunabhigamana Parva. There, Krishna clearly states that his war w/ Shalva kept him from helping her or her husbands.

Um.. I know that... but like I said, it can be superficial... I mean, this is Krishna we are talking about... master of speech...
I still have my doubts..😆
Manzz thumbnail
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Posted: 11 years ago
#30
😃 Thank You 😃
😃 😃 😃 This Version I Never Knew 😃
😃 😃 😃 Nice One, Though 😃 😃 😃
😃 😃 😃 😃 😃 Going 😃 😃 Good 😃 😃 😃


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