'Mahabharat- Different Versions -Perspectives'

First Previous

Page

Next Last

Frequent Posters

bheegi

@bheegi

Stunner

+ 5

Posted: 11 years ago

#271

Originally posted by: LeadNitrate

I think a smart girl like Draupadi knew appealing will be futile. If Kuru elders had any power, she would not have been brought into the open forum like that anyway.
She was biding and playing for time and win her reprieve for her own by using logic and law. Like appearing as your own defense counsel in court.
I do not think begging would have made any chance.
Also, Begging is not suitable for a woman of her position.
She was and still then was an annoited queen, ruling sovereign. IF it had been a war where she was properly defeated then maybe, but she was not.

It just showed, how a strong assertive outspoken woman is disliked. It was disliked then, it is disliked now.

Also reasons behind her assault were pretty far reaching rather than the simple explanation of her outspoken question in the sabha. If anything, her powerful self defense inspired the women in Kuru palace to rise in her defense and the Lord to come to her defense as well.

That's why I love her character...😊 she's one of the best female characters in mythology- with multiple layers

Quote

bheegi

@bheegi

Stunner

+ 5

Posted: 11 years ago

#272

Naked, the Goddess is Kali, bloodthirsty and wild as the undomesticated forest. Clothed, she is Gauri, gentle as a domesticated orchard or field. The unclothing of Draupadi is not merely the unclothing of a woman; it represents the collapse of civilization, the move from field to forest, from Gauri to Kali, when dharma is abandoned and matsya nyaya reigns supreme, so that might dominates the meek. Hair-splitting arguments regarding whether a man can gamble his wife after losing himself take attention away from the fact that a woman is being gambled away like chattel and one is seeking legal justifications for it. That is the tragedy of the situation. According to one folk narrative, once Krishna was bathing in the river with the Pandava brothers when his lower garment got pulled away by the current. Draupadi immediately gave him her upper garment so that he could cover himself. Krishna repaid that act of generosity by coming to Draupadi's rescue and covering her with cloth when the Kauravas tried to disrobe her.

Pattanaik, Devdutt (2010-08-16). Jaya: An Illustrated Retelling of the Mahabharata (p. 147). Penguin Books Ltd. Kindle Edition.

Quote

Looks like you are new here. Register for free, learn and contribute.

246851

Hibernated

Posted: 11 years ago

#273

Some more about the episode is explained in Dr P's 7 secrets of Vishnu and Women in INdian Mythology book.

Will try to post them here

Quote

246851

Hibernated

Posted: 11 years ago

#274

I know this is wrong place, but I feel these quotes are as important to understand the background of MB

+++++++++++++++++++++++++++++++++++++++++++

Krishna is an unusual God. He challenges all conventional notions of divinity and appropriate social conduct. His name literally translates as black', challenging the traditional Indian discomfort with the dark complexion. He is visualised as either cowherd or charioteer, never as priest or king, a deliberate association with the lower strata of society . His mother is not his real mother, his beloved is not his wife, and the women he rescues are neither his subjects nor members of his family. His lovemaking is not really lovemaking; his war is not really war. There is always more that meets the eye. And so, only Krishna, of all the avatars, sports a smile, a mischievous meaningful smile. There is always more that meets the eye, when Krishna is around.

Puru's sacrifice makes Yayati so happy that, years later, when he has had his fill of youth, he declares that the younger Puru will be his heir and not the elder Yadu. Further, he curses Yadu that none of his children or his children's children will be entitled to wear the crown. Krishna, being Yadu's descendent, is therefore never king. Kingship passes on to Puru's descendents, the Pandavas and Kauravas, even though time and again they demonstrate their unworthiness to wear the crown. What seems a good thing in Ram's yuga becomes a bad thing in Krishna's yuga. Ram's unquestioning obedience of his father transforms him into God. But Puru's unquestioning obedience results in collapse of society. Dashratha requests Ram's obedience so that he can uphold his word. Yayati, however, demands the obedience of his children for his own pleasure. Yayati exploits the rule for his own benefit whereas Dashratha enforces the rule so that royal integrity is never questioned . The rule (obey the father) resonates dharma in Dashratha's case, but not so in Yayati's.Yayati's conduct results in a society where the letter of the law becomes more important than the spirit of the law.

Krishna, as a consequence of his father's actions, ends up with two mothers: Devaki who gives birth to him and Yashoda who raises him. Devaki is a woman of noble rank. Yashoda is a common milkmaid. Devaki represents all the qualities one is born with. Yashoda represents all the qualities one acquires in life. Thus Krishna's divinity, rooted in Devaki's blood and Yashoda's milk, acknowledges both nature and nurture. We are all a combination of what we are born with as well as what we are raised to be. Our natural disposition is known as varna while the cultural indoctrination is jati. Krishna is by varna a nobleman but by jati a cowherd. Though nobleman, he can never be king. Though cowherd, he can always lead.

Our behaviour towards others is based on what we see and how we process our observation. But not all things can be seen. Jati can be seen but not varna. One can see behaviour but one has no access to beliefs. A man can dress as a cowherd and talk like a cowherd, but he may at heart be a prince. We will never know unless we open our eyes to this possibility.

The killing of Kamsa is unique because it is the only story in Hindu mythology where a father-figure is killed. Unlike Ram who submits to Dashratha and Yadu who submits to Yayati, Krishna refuses to submit to Kamsa. This tale marks a shift in thinking where the younger generation refuses to suffer the tyranny of the older generation. This makes Krishna a radical hero in the Hindu spiritual landscape.

When Vishnu is Parashurama, Lakshmi takes the form of his father's cow. In other words, she is his mother, providing him nutrition. When Vishnu is Ram, Lakshmi takes the form of Sita, his faithful wife, who stands by his side at all times. When Vishnu is Krishna, Lakshmi takes the form of Draupadi, not his mother or his wife, but a distant relative, barely connected by blood or marriage. Draupadi cares for Krishna as Radha does, without expectations. And that is why Krishna always watches over her, even though he is not obliged to.

PATTANAIK, DEVDUTT (2012-05-22). Seven secrets of Vishnu ( Westland Publishing. Kindle Edition.

Quote

246851

Hibernated

Posted: 11 years ago

#275

With Draupadi as their wife and Krishna as their friend, the Pandavas demand from their uncle their half of the family inheritance. After much deliberation, they are given the forest of Khandavaprastha.

With the help of Krishna, they transform this forest into the prosperous kingdom of Indraprastha. With Krishna behind them, the Pandavas turn into a lethal force. Bhima, the mightest Pandava, kills Jarasandha, destroyer of Mathura, in a duel. And Yudhishtira, the eldest Pandava, earns the right to declare himself a sovereign king. Unfortunately, success goes to the head of the Pandavas. And while Krishna is away, they accept an invitation from the Kauravas to a gambling match.

There they gamble away everything " not just gold and cows, but also their newfound kingdom, their own liberty and even their wife.

This gambling match is an indicator of the collapse of dharma for it shows kings treating culture as property. They have forgotten why dharma was instituted and kingdoms established in the first place: to create extra material resources so that man can look beyond survival and look for meaning. That Krishna is not by their side when the Pandavas are gambling away everything indicates the lack of spiritual awareness. They become like Devas who lose Lakshmi.

Having managed to wrench away from the Pandavas everything they possess, the Kauravas, like Asuras, are consumed by megalomania. Instead of protecting the helpless, as kings are supposed to, they exploit the situation, like Rakshasas. Draupadi, gambled away by her five husbands, now a Kaurava slave, is dragged by her hair, brought to the gambling hall and disrobed in public. She demands justice, appeals to clemency, but no one comes to her rescue. Everyone hides behind the letter of the law. The spirit of dharma is totally forgotten as Draupadi screams in horror and raises her arms in utter helplessness.

PATTANAIK, DEVDUTT (2012-05-22). Seven secrets of Vishnu (Kindle Locations 1256-1257). Westland Publishing. Kindle Edition.

Quote

246851

Hibernated

Posted: 11 years ago

#276

This is when Krishna reveals his divinity. Miraculously, bending space and time, Krishna ensures that every cloth that is removed from Draupadi's body is replaced by another cloth. This is Vishnu acting as Govinda, the cowherd, protecting the earth-cow who is being abused by her so-called guardians, the kings. He promises to rid the earth of such unrighteous kings. He promises to wash her tears with their blood.

A pact is reached. The Pandavas and their wife will live in forest exile for twelve years followed by a year incognito. If in the final year they escape identification then the Kauravas promise to restore to the Pandavas all that they gambled away. Why can we not fight and take back what is ours right away? Why should we suffer thirteen years of humiliating exile?' demand the Pandavas. To this Krishna says, Because you have given your word. And because only this way will you be cleansed of the crime of gambling your kingdom away.'

For thirteen years, the Pandavas suffer the exile. During this time, their children live with Krishna. It is during such times of crisis that Saraswati returns to the Pandavas. Each brother admits their flaws and faults and emerges a stronger man. They meet sages and learn what the point of kingship is, what the point of material security is and the reason one must aspire for spiritual growth. It is during the exile, especially the final year spent living as servants in the court of King Virata, that the Pandavas make themselves worthy of kingship.

After thirteen years of exile, the Pandavas emerge cleansed but the Kauravas remain corrupt as ever, refusing to keep their word, refusing to even compromise. Krishna says, For the sake of peace at least give your cousins five villages.' But Duryodhana, the eldest of the Kauravas, refuses to part with even a needlepoint of land. It is then that Krishna encourages the Pandavas to declare war on the Kauravas. This war is not for property. This war is about dharma. And dharma is about outgrowing the animal instinct of territoriality and discovering the human ability to share and care. The Kauravas refuse to share their wealth with their own brothers. They refuse to keep their word and use force to usurp other people's wealth. The earth cannot be burdened by such kings. They have to be killed.

the bloodshed at Kurukshetra is not about property or vengeance; it is about restoring humanity, outgrowing animal instincts, and discovering the divine. Krishna does not fight in this war . He serves only as charioteer and guide. He can only encourage; action is left to the Pandavas. It is their battle, their action, their decision. All he does, before the war starts, is to remind them that the war is not about property or vengeance. It is about restoring dharma and dharma is about sharing; about giving, not taking. The war is not about conquering material reality ; that is a delusion for material reality can never be conquered. It is about realising spiritual reality through material reality. It is about questioning the very notions of property and identifying where from come greed, envy, rage and hate. It is about realising that in every human being is a frightened beast, seeking survival and significance, and knowing very well that humans can outgrow this beast as they empathise with others. This process of outgrowing the beast is the process of discovering God. This discourse of Krishna before the war is called the Bhagavad Gita, song of God.

After Drona, Karna is raised to the position of commander. Both Karna and Krishna know that Karna is the child of Kunti, born before her marriage to Pandu. He is therefore the elder brother of the Pandavas, Krishna's eldest cousin, who was raised amongst charioteers. Karna manages to learn archery from Parashurama and becomes a renowned archer in the Kaurava court. Draupadi refused to let him contest for her hand in marriage because of his association with charioteers, and the Pandavas revile him constantly because of his low social status, but Duryodhana treats him like a prince. Draupadi's action costs her dearly. She rejects a charioteer only to end up marrying five men who gamble her away. Duryodhana's affection costs Karna dearly; he is forced to choose between a friend and dharma. Karna chooses his friend. And so God turns against him. In the heat of battle his chariot wheel gets stuck in the ground. As he jumps down to release the wheel, Krishna encourages Arjuna to shoot the unarmed helpless Karna in his back. Arjuna protests but Krishna insists. A man who allowed the helpless Draupadi to be abused, a man who chose friendship over dharma, has no right to claim protection under dharma.

PATTANAIK, DEVDUTT (2012-05-22). Seven secrets of Vishnu (Kindle Locations 1272-1278). Westland Publishing. Kindle Edition.

Quote

bheegi

@bheegi

Stunner

+ 5

Posted: 11 years ago

#277

Thanks Leadnitrate- looks like I need to buy this book also :)

Loved the analysis of Krishna- he's indeed a unique God :)

Quote

246851

Hibernated

Posted: 11 years ago

#278

Bhishma, Drona and Karna are all students of Parashurama. Each one is taught warfare to uphold dharma. But each one remains silent when Draupadi is being disrobed in public. Each one of them justifies, however regretfully, their support of the Kauravas over Pandavas. Ultimately, they focus on rules rather than the spirit of dharma. Ultimately, they focus on their own helplessness rather than the consequences of their actions on society at large. That is why, as Krishna, Vishnu engineers the killing of his own students.

But victory comes at a price. Following the eighteen-day war, Drona's son, Ashwatthama, attacks the Pandava camp at night and kills the five children of Draupadi, mistaking them to be the Pandavas. As God, Krishna knew this would happen but he does not stop it, perhaps to remind the Pandavas of the consequences of any war, even one fought for dharma.

And so, in the end, Krishna has to console two women: Gandhari, the mother of the Kauravas, and Draupadi, the wife of the Pandavas. Both have lost their children. Gandhari curses Krishna and his family. Krishna lets her. In that fit of rage, all the bitterness in Gandhari's heart gushes out leaving behind a soul once again pure for love. Gandhari then weeps uncontrollably for her imperfect children. Krishna holds her tight, feeling her pain.

Krishna also feels Draupadi's pain. The battle which avenges her humiliation also claims all five of her children. Draupadi learns that both vengeance and justice come at a price. Krishna asks her to forgive and let go. It is difficult. He holds her in his arms and gives her strength. Life is difficult and people are imperfect. Unable to cope with the vagaries of this world, everyone makes mistakes. True love is the ability to love people despite their mistakes.

PATTANAIK, DEVDUTT (2012-05-22). Seven secrets of Vishnu (Kindle Locations 1318-1322). Westland Publishing. Kindle Edition.

Quote

246851

Hibernated

Posted: 11 years ago

#279

Originally posted by: bheegi
Thanks Leadnitrate- looks like I need to buy this book also :)

Loved the analysis of Krishna- he's indeed a unique God :)

and dr P ties it together very well with the socio cultural deterioration.

I liked the events of MB in this book ven better than jaya, because it gives u an overall understanding of many things. Killing of kamsa, the selfishness of shantanu following jayati that caused the downfall of kuru dynasty.

This book makes it an even big picture

Quote

246851

Hibernated

Posted: 11 years ago

#280

In the Hindu world, everything is God. Everything. Even the Kauravas. Everything in the world is a part of Krishna. Everything therefore can be loved and is capable of loving. He who has truly realised Krishna cannot hate the Kauravas. He cannot hate anyone. Krishna may punish the Kauravas for their misdeeds, but he never rejects them. His love makes room for the weakest, the cruellest, the most imperfect. This is dharma. When we stop loving, we embrace adharma.

We judge, condemn and reject people. Invalidate them in hatred. We stop being generous. Like the Kauravas, we become mean-minded, petty, stingy, clingy and possessive. Or like the Pandavas , we become clueless, confused, in search of direction and wisdom. We forget the path to Madhuvan. We entrap ourselves in Kurukshetra. The earth weeps for us. Because in our inability to love, in our pursuit for power, in our lack of wisdom, we lose a golden opportunity to enjoy life, make life enjoyable for others and find joy in giving joy.

That is why the Krishna saga begins when the earth-cow stands before Vishnu and begs him to save her children. God listens . The cowherd turns into the charioteer. He disciplines the unruly horses of the head with verses of the Bhagavad Gita. The verses provide a true understanding of life, an understanding that prevents false interpretations of circumstances and false expectations from the world. Thus enlightened, the heart loses its craving for power and embraces love. We participate in life, not to control it, but to appreciate it.

PATTANAIK, DEVDUTT (2012-05-22). Seven secrets of Vishnu (Kindle Locations 1346-1357). Westland Publishing. Kindle Edition.