PURU-KURU LEGENDARY KINGS
IIA ( https://www.hindupedia.com/en/History_of_Ancient_Geography )
known for their sex changes. As a man, he is known as Sudyumna and as a woman, is called IIa. Ila is considered the chief progenitor of the Lunar dynasty of Indian kings. While many versions of the tale exist, Ila is usually described as a daughter or son of Vaivasvata Manu and thus the sibling of Ikshvaku, the founder of the Solar Dynasty. In versions in which Ila is born female, she changes into a male form by divine grace soon after her birth. After mistakenly entering a sacred grove as an adult, Ila is either cursed to change his/her gender every month or cursed to become a woman. As a woman, Ilā married Budha, the god of the planet Mercury and the son of the lunar deity Chandra (Soma), and bore him a son called Pururavas, the father of the Lunar dynasty. After the birth of Pururavas, Ilā has transformed into a man again and fathered three sons.
Curse and marriage to Budha
Ilā married Budha and spent an entire month with him and consummated the marriage. However, Ilā woke one morning as Sudyumna and remembered nothing about the past month. Budha told Ila that his retinue had been killed in a rain of stones and convinced Ila to stay with him for a year. During each month she spent as a woman, Ilā had a good time with Budha. During each month as a man, Ila turned to pious ways and performed austerities under the guidance of Budha. In the ninth month, Ilā gave birth to Pururavas, who grew to become the first king of the Lunar dynasty. Then, as per the advice of Budha and Ila's father Kardama, Ila pleased Shiva and Shiva restored Ila's masculinity permanently.
Ila was disinherited after becoming a female. Ila's father passed his inheritance directly to Pururavas,. Pururavas ruled from Pratishtanapura (present-day Allahabad), where Ila stayed with him. Ila is considered the chief progenitor of the Lunar Dynasty through Pururavas and of the Solar Dynasty through his brother Iksavaku. The marriage of Ilā, a descendant of the Sun, and Budha, the son of the Moon, is the first union of the solar and lunar races recorded in the scriptures.
IIA, SASHI VIEW
The Vaivasvata Manu loves her daughter so much that he is reluctant to send with her husband who is from central asia, she stayed back as a man, named him Sudyumna. The change of sex is only a cooked story. Pururava is there first son. the area near Prayaga is given to rule.
PURURAVA Birth and early life
Pururavas the son of Budha and Ila. Budha was the son of Chandra, the moon god, and thus Pururavas was the first Chandravamsha King. Since he was born on Mount Puru, he was called Pururavas.
Reign According to the Puranas , Pururavas reigned from Pratisthana (Prayaga). He performed a penance to Brahma and as a reward, he was made the sovereign of the whole earth. Pururavas celebrated a hundred Ashwamedha Yajnas. The asuras were his followers, while the devas were his friends. According to the Mahabharata, Pururavas was the one to bring three kinds of fire on the earth (for sacrificial purpose) from the region of Gandharvas, where he met Urvashi and fell in love with her. Urvashi tells him not to be seen naked, and allowed while making love. In the Sambhava Parva, Pururavas is said to be intoxicated with his powers, and he quarreled with the Brahmanas. Sanatkumara came from the region of Brahma to counsel him. But Pururavas turned deaf ear to the counsel. Angered by this, the sages cursed Pururavas and he was destroyed.
Pururavas and Urvashi
Once, Pururavas, and Urvashi, an apsara, fell in love with each other. Pururavas asked her to become his wife, but she agreed on three or two conditions. The most retold conditions are that Pururavas would protect Urvashi's pet sheep and they would never see one another naked (apart from love making).
Pururavas agreed the conditions and they lived happily. Indra started missing Urvashi and he created circumstances where the conditions were broken. First he sent some gandharvas to kidnap the sheep, when the couple was making love. When Urvashi heard her pets' cries, she scolded Pururavas for not keeping his promise. Hearing her harsh words, Pururavas forgot that he was naked and ran after the sheep. Just then, Indra flashed lightning, and Urvashi saw her husband naked. After the events, Urvashi returned to heaven, and left Pururavas heartbroken. Urvashi descended upon the earth and bore Pururavas many children, but they were not completely reunited.
Descendants
He had six sons. The names of these sons are: Ayu (or Ayus), Amavasu, Vishvayu, Shrutayu, Shatayu (or Satayu), and Dridhayu. Nahusha, the son of Ayu,
Legend[edit]
According to the Mahabharata, Dushyanta is the son of Ilin and Rathantī, also rendered Ilina and Rathantara, respectively.[2] According to primogeniture, Dushyanta succeeds his father as the king of Hastinapura, because he is the eldest among his siblings Sura, Bhima, Pravashu, and Vasu.
Mahabharata[edit]
The Mahabharata narrates that King Dushyanta was once hunting in the forests, when he struck a fawn with his arrow. The fawn fled to the ashrama of Sage Kanva, and the king followed it. Upon reaching the ashrama, the king saw Shakuntala watering the plants, accompanied by her friends, named Anasuya and Priyamvada. Dushyanta and Shakuntala fell in love with each other. Since the sage Kanva was absent from the ashrama, they married according to the gandharva rites, and Shakuntala soon became pregnant. The king presented her with his signet ring, and left for his palace. When Dushyanta left Shakuntala, she grew pensive, and did not realise the arrival of Durvasa to the ashrama. Reputed for his anger, Durvasa took her ignorance of him as a sign of disrespect, and cursed her to be forgotten by the man she was contemplating at that very moment. Shakuntala did not hear this curse being placed upon her. When Kanva returned and learnt of these events, he sent Shakuntala to the palace of Dushyanta. Owing to the curse, Dushyanta did not recognised her. Greatly aggrieved, while Shakuntala was returning to the ashrama, her mother, Menaka, took her to the ashrama of Kashyapa. Shakuntala delivered a son. The boy grew brave and fearless, and was able to subdue even the wildest of beasts in the region. Kashyapa, therefore, named him Sarvadamana (all-subduing). After a period of time, when Dushyanta was returning home after visiting Indra, he came across Shakuntala, recognised her, and took her and his son to his palace. This boy grew up to become Bharata. Bharata conquered the world, and acquired three wives, though the sons born of these wives were so cruel that they were slain. Bharata propitiated the devas for a son, and they gave him a boy, whom he named Vitatha, also called Bharadvaja. According to another account, Bharadvaja blessed Bharata with a son named Bhumanyu.[3] Bharata ruled for 27,000 years, and therefore, the kingdom that he inherited and expanded came to be known as Bhārata, named after him.[4]
Abhijnana-shakuntalam[edit]
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During the summer, King Dushyanta pursued an antelope in the forest, when he was confronted by an ascetic. The ascetic told him that that the creature belonged to the ashrama of Kanva, and he was not to violate the sanctity of the land by slaying it. Dushyanta agreed to not kill the antelope, and was encouraged to visit the ashrama. He was told that he would be welcomed by Shakuntala, Kanva's adopted daughter, due to the sage's absence. Upon entering the ashrama, he came across three exquisite girls watering the plants, and became infatuated with Shakuntala, who was one among the trio. After a conversation with the bevy, he learnt that the true parents of Shakuntala were Vishvamitra and Menaka, which made Shakuntala a suitable bride for him due to her warrior parentage. Dushyanta, however, chose not to reveal his identity. The company broke up due to hearing that an elephant was running amok, and Shakuntala grew enamoured of the visitor. The king directed his general to stop the chaos and instruct his men to stay away from the ashrama. He confessed his feelings to his companion and jester Vidushaka, urging him to think of a pretext to stay in the ashrama without arousing suspicion. Fortunately, a few ascetics approached him soon to request him to safeguard their yajna, which he readily accepted. He sent Vidushaka to his capital, and fearing that his friend would be a tattletale, he lied, stating that his feelings for Shakuntala were but a joke. For a time, he watched over the ascetics' yajna. Shankuntala soon confessed her feelings for Dushyanta, and the two were married according to gandharva rites. The king left for the capital, and promised his wife that he would send a suitable guard to escort her to his palace.[5][6]
In her solitude, Shakuntala was absorbed in thoughts of her husband, due to which she failed to offer the appropriate hospitality to the short-tempered sage, Durvasa. Durvasa cursed her, stating that the man she was thinking of to such an extent that he had been neglected would never remember her. One of Shakuntala's friends, Anasuya, offered an explanation of her friend's absent-mindedness, and sought forgiveness from the sage. Duravasa agreed to offer a concession of the curse, stating that the man would remember her upon the presentation of a token of recognition. Shakuntala's companions did not reveal this curse to her, reasoning that it did not matter; Shakuntala did, after all, have such a token of recognition, so her husband would no doubt recall her. Kanva returned to his ashrama, and offered his consent for the marriage. The curse took effect, and Dushyanta lost all memory of Shakuntala. When Shakuntala started to show signs of pregnancy, Kanva decided to send her to her lawful husband, explaining to her the duties of a wife and a daughter-in-law. Upon reaching the king's palace, Dushyanta failed to recognise Shakuntala, and merely expressed his incredulity when the accompanying sages urged him to accept her as his queen. Shakuntala searched for the ring that the king had presented her during their parting, but realised that it had been lost during the journey. While leaving the hall, the anguished Shakuntala is carried off by an apsara. After a while, the ring that Shakuntala had dropped in a pool of water was discovered by a fisherman inside a fish, which was produced before Dushyanta following accusations of theft. Durvasa's curse was broken upon the king seeing the ring, and his memory of his wife was restored. Helpless and repentant of his actions, Dushyanta dwelt on his childlessness, which caused him to faint. Matali, Indra's charioteer, arrived to Dushyanta's court, seeking his assistance in the war of the devas against the asuras. Dushyanta agreed to participate, viewing it as a welcome diversion.[7][8]
Dushyanta was successful in his war, and was honoured by Indra following their triumph. Matali escorted the king back to earth upon his vimana, and the two alighted upon the ashrama of Sage Kashyapa (Maricha in other accounts) to pay their respects. While the charioteer visited the sage, the king came across a boy who was the spitting image of himself, playing with a lion cub. He soon learnt that the boy, Bharata, belonged to the race of Puru, and was the son of Shakuntala. Shakuntala appeared, and the couple soon reconciled. Kashyapa explained the nature of the curse to Dushyanta, and assured him that the loss of his memory of his wife was not his fault. He pronounced his blessings on the couple. Together, the couple and their son returned to Hastinapura, and led a happy life.[9][10]
Bharata (Sanskrit: भरत, romanized: Bharata)[3][4] is a legendary emperor featured in Hindu literature. He is a member of the Chandravamsha dynasty, and becomes the Chakravarti (Chakra possessing emperor).[5] He is regarded to be the ancestor of the Pandavas, the Kauravas, Brihadhrata, and Jarasandha. The Bhāratas, a prominent historical tribe mentioned in the Rigveda,[6] are regarded in Hinduism to be the descendants of Bharata and Bharat name is taken from Bharatas tribe.
Mention[edit]
The legend of Bharata is featured in the Adi Parva of the Mahabharata, where he is mentioned as the son of Dushyanta and Shakuntala.[7][8] The story of his parents and his birth is related in Kalidasa's famous play, Abhijñānashākuntala.
According to popular tradition, Bhārata,[9] the traditional name of the Indian subcontinent, is named after Bharata.[10]
Many depictions call him as Digvijaya Chakravartin Samrāj Sarvadamana Bharata (Sanskrit: दिग्विजय-चक्रवर्तिन्-सम्राज्-सर्वदमन भरत, romanized: digvijaya-cakravartin-samrāj-sarvadamana bharata, lit. 'The World-conquering Bharata, who is victorious wherever he goes, whose chariot wheels are always turning, who rules over Kings'; Sanskrit pronunciation: [d̪ɪg.ʋɪ.dʑɐˈjɐ tɕɐk.ɾɐ.ʋɐɾˈt̪ɪn̪ s̪ɐmˈɾɑːdʑ s̪ɐɾ.ʋɐ.d̪ɐ.mɐˈn̪ɐ bʰɐ.ɾɐˈt̪ɐ]).[citation needed]
Mahabharata[edit]
The Mahabharata states that King Dushyanta was once hunting in the forests, when he arrived at the ashrama of Sage Kanva. In the sage's absence, his adoptive daughter, Shakuntala welcomed Dushyanta, who became smitten by her beauty. Shakuntala revealed the story of her birth- how she was raised by Sage Kanva after she was born from the union of the celestial nymph, Menaka, and Sage Vishvamitra. Dushyanta expressed his desire to marry Shakuntala, who consented on the condition that Dushyanta must crown the son born of their union the king. Dushyanta agreed and married Shakuntala according to the Gandharva marriage. Afterwards, Dushyanta left for his kingdom. Meanwhile, Sage Kanva learnt about Shakuntala's marriage to Dushyanta and revealed that she woud give birth to an emperor. In due course, Shakuntala gave birth to Dushyanta's son and named him Sarvadamana, who had the sign of a Chakra on his right hand (indicating that he was destined to be an emperor). Sarvadamana was born with the strength of 10,000 elephants, and even as a child, he was capable of subduing and taming wild beasts. A few years later, Sage Kanva advised Shakuntala to take her son to Dushyanta. However, Shakuntala was taken aback when Dushyanta expressed unfamiliarity towards her and her son. However, a divine voice confirmed that Sarvadamana was indeed the son of Dushyanta and renamed the child as Bharata. Dushyanta admitted that he was aware of Bharata being his son, but did not acknowledge out of fear that people would doubt his paternity.
Eventually, Bharata became the king and conquered the world. The Drona Parva states that Bharata performed 1,800 Ashwamedha Yagnas, 100 Rajasuya Yagnas, and hundreds of Vajapeya Yagnas. Bharata's grandfather, Sage Kanva, officiated all his sacrificial rituals, and the emperor donated countless horses and 10 trillion gold coins to his grandfather. Bharata married three princesses of Vidarbha, though the sons born of these wives were so cruel that they were slain. Bharata propitiated the devas for a son, and they gave him a boy, whom he named Vitatha, also called Bharadvaja. According to another account, Bharadvaja blessed Bharata with a son named Bhumanyu.[11] Bharata ruled for twenty-seven thousand years, and therefore, the kingdom that he inherited and expanded came to be known as Bhārata, named after him.[12]
Abhijñānaśakuntalā[edit]
According to a dramatised version of the events by the poet Kalidasa, the king Dushyanta married Shakuntala on his hunting expeditions in forests. He was captivated by Shakuntala's beauty, courted her in royal style and married her. He then had to leave to take care of affairs in the capital.[13] She was given a ring by the king, to be presented to him when she was ready to appear in his court. Shakuntala gave birth to her child who was named Sarvadamana by the sage Kashyapa. Surrounded only by wild animals, Sarvadamana grew to be a strong child and made a sport of opening the mouths of tigers and lions and counting their teeth.[14][15]
Children[edit]
Bharata had a son named Bhúmanyu. The Adi Parva of Mahabharata tells two different stories about Bhúmanyu's birth. The first story says that Bharata married Sunanda, the daughter of Sarvasena, the King of the Kashi kingdom and begot upon her the son named Bhumanyu.[16] According to the second story, Bharata had three wives, and nine sons from them. But these sons were not as their father and incapable of being his successor. Seeing Bharata's dissatisfaction, his wives in wrath slew all of their sons. Then Bhúmanyu was born out of a great sacrifice that Bharata performed with the help of the sage Bharadvaja.[17]
The Skanda Purana gives another account of the adopted son of Bharata. When Angiras' son, Utathya's wife Mamata was pregnant, Utathya's younger brother Brihaspati moved by desire sought Mamata. But the child in her womb obstructed the deposition of Brihaspati's semen. Instead the child was delivered by Mamata. Mamata and Brihaspati started to quarrel over the guardianship of the child. At last they left the infant boy abandoned. The Maruta gods adopted the boy and named him Bharadvaja. When the wives of Bharata killed all their sons, the Marutas gave Bharadvaja to Bharata. Bharadvaja, also known as Vitatha, became the king.[18]
He was the son of Riksha, husband of Tapati and father of Kuru.[1]
| Samvarana | |
|---|---|
 King of Mahabharata | |
| Information | |
| Affiliation | Character of Mahabharata |
| Spouse | Tapati |
| Children | Kuru |
| Relatives | Riksha (father) |
Samvarana in the Mahabharata[edit]
In the Adi Parva, it is reported that once a great disaster overtook his people when Samvarana ruled them as a king. There were all kinds of plagues as well as famine, drought and disease. Powerful enemies with large armies attacked the country and the King had to take to flight with his family, friends and ministers, settling in the woodlands of the river Indus. Then, one day the Rishi Vasishtha visited them and stayed with them for eight years. Thereafter, Samvarana resolved to make him his priest and regained his whole kingdom and power with his help.[2]
Marriage with Tapati[edit]
Once the King was wandering on a mountain after his horse had died. Suddenly he saw a young maiden of unequalled beauty who seemed like a dream to him. When he addressed her enquiring about her name and family, she suddenly disappeared, leaving the shocked King behind in great stupor. But a little later she reappeared, telling him that she was the daughter of Vivasvat, the Sun God and that she would leave it to her father to decide whether she may marry the King.
The King remained alone on the mountain for twelve days, trying to propitiate the Sun and directing his thoughts to his priest Vasishtha, who arrived soon, knowing by divine insight what was going on in the king’s mind. He offered to him to approach on his behalf the Sun God, who readily agreed to give his daughter Tapati to the King for the proposed marriage.
For twelve years, the King lived happily with his wife in the hills and mountains, withdrawing entirely from his duties. But then a perilous drought struck the country, whereupon Vasishtha called back Samvarana and his wife, whose return brought happiness and prosperity to all the citizens.[3]
Kunti[edit]
Kunti or Pritha was the daughter of Shurasena, and the foster daughter of his cousin Kuntibhoja. She was married to King Pandu of Hastinapur and was the mother of Karna and the Pandavas Yudhishthira, Bhima, Arjuna. She was the paternal aunt of Krishna, Balarama, and Subhadra. She was the step mother of Nakula and Sahadeva. She was very beautiful and intelligent.
Kuru[edit]
Kuru is the name of the ancestor of the clan of the Kurus in the Mahabharata. He was the son of Samvarana and of Tapati, the daughter of the Sun.[52]
In the literature, Kuru is an ancestor of Pandu and his descendants, the Pandavas, and also of Dhritarashtra and his descendants, the Kauravas. This latter name derived as a patronym from "Kuru", is only used for the descendants of Dhritarashtra.[53]
King Kuru had two wives named Shubhangi and Vahini. He had a son named Viduratha with Shubhangi, and five sons with Vahini, named Ashvavat, Abhishyat, Citraratha, Muni, and Janamejaya.[54][55] Due to his merits and great ascetic practices the region "Kurujangal" was named after him. It has also been known as Kurukshetra since ancient Vedic times.[56]
He is the father of Draupadi, the epic's lead female character. In the Kurukshetra War as the head of 1 akshauhini army, Drupada fought from the side of his sons-in-law, the Pandavas, and was killed by his childhood friend and rival, Drona.
Early life and family[edit]
According to the Mahabharata, Drupada is the son of Prishata, the king of Panchala Kingdom and his birth name was Yajnasena. Some Puranic scriptures provide a contradictory genealogy, according to which Drupada is the son of Somaka and Prishata is Somaka’s great grandfather.[3]
Drupada's early life is narrated in the Adi Parva of the epic, according to which he goes to the hermitage of the sage Bharadvaja for education and befriends Drona, his classmate and Bhardwaja's son. Drupada assures Drona that once he becomes the king, he would share half of his kingdom with Drona. After completing his education, Drupada returns to Panchala.[3]
The wife of Drupada is addressed as Prishati (lit. 'daughter-in-law of Prishata') in the Mahabharata.[4] The epic also records Drupada praying to the god Shiva, after which Shikhandi—the reincarnation of princess Amba—is born. Different versions of the Mahabharata portray Drupada's family uniquely. In most versions, Shikhandi and Satyajita are the biological children of Drupada, while Dhristadyumna and Draupadi are born from a fire sacrifice organised by him. (See #Kingship for details) In some versions, Uttamaujas and Yudhamanyu, the two princes who protected the hero Arjuna during the Kurukshetra War, are mentioned as two other sons of Drupada. The Chaturdhara compilation mentions that Drupada has eleven sons, naming in addition to the aforementioned children: Kumara, Vrika, Panchalya, Suratha, Shatrunjaya and Janmejaya.[5]
Kingship[edit]
Drupada becomes the king of Panchala after the death of Prishata. According to the Adi Parva of the epic, his capital was known as Kampilya.[6] Meanwhile, Drona lives a life of poverty but after his son, Ashvatthama, is teased for being so poor that he is unable to afford milk, he approaches Drupada for help. Drupada, now conscious of the difference of status between them, refuses to acknowledge their friendship and shuns Drona, and calls him a beggar.[3]
Drona becomes infuriated and vows to avenge the insult. After leaving the palace, he wanders about in search of disciples who are capable of confronting Drupada. He is later employed by Bhishma to train the Kuru princes—the Pandava brothers and the Kaurava brothers. After their military education ends, Drona asks them to defeat and capture Drupada as his gurudakshina (fees). The princes attack Drupada, but the latter is able to defeat all the Kauravas.[8] Then the Pandavas, led by Arjuna, capture Drupada, binding him in ropes and bringing him to Drona. Upon Drupada's request, Drona agrees to maintain friendly relations in future. He is set free, but the country of Panchala is divided into two parts, giving its one part to Drupada, and the other part to Drona.[3][9]
Though both the kingdoms are on friendly terms, Drupada does not forget his insult at the hands of Drona. Realising that neither he nor his children are capable enough to defeat Drona, Drupada desires to have a son powerful enough to take revenge on Drona. He consults several seers and eventually approaches Yaja and Upayaja, two sage brothers, to help him obtain a powerful son. Initially they refuse, but after Drupada serves them for a year, they agree to perform a yajna (fire-sacrifice). After its completion, they instruct Prishati—the wife of Drupada—to consume the sacrificial offering, but she refuses as she had saffron paste in her mouth and asks them to wait till she washed herself. Criticising her untimely request, Yaja pours the offering into the altar of the sacrifice. A boy and a girl emerge from it, who accept Drupada and Prishati as their parents. They are named Dhrishtadyumna and Krishnā (Draupadi) respectively, and their birth is followed by divine prophecy that Dhrishtadyumna would kill Drona and Draupadi would bring the end of the Kauravas.[3][10][11]
Svayamvara of Draupadi[edit]
Drupada, being earlier defeated by Arjuna, is greatly impressed by his skills and intends to wed him to Draupadi. However, at this time the Pandavas are thought to be dead after the burning of Lakshagraha, so he arranges a svayamvara (self-choice ceremony) for Draupadi to choose her husband. To win Draupadi's hand, the participants have to string an enormous bow and shoot an arrow through the eye of a revolving fish while looking into its reflection in the water. All the kings including Shalya, Jarasandha, Karna, and Duryodhana fail to even string the bow.[12] However Karna's participation is a subject to debate as in some renditions it is said that draupadi refused to marry karna and did not allow him to participate on the account of him being the son of a suta. The Pandavas, disguised as brahmins, are present at the svayamvara and with no other prince left to participate, Arjuna completes the task. With Arjuna's identity unknown to him, Drupada reluctantly gives his permission, but is attacked by other kings for humiliating them by giving Draupadi to a brahmin. Arjuna then saves him and takes Draupadi with him. When the brothers and Draupadi are about to greet their mother Kunti, they decide to play a prank on her by announcing that they had brought some alms. Kunti asks her sons to share whatever had been brought. The imperative of acting on their mother's words and the propriety of marriage to five husbands is discussed at Drupada's palace, with Drupada and Dhristadyumna fiercely opposed to Draupadi marrying anyone other than Arjuna. However, sage Vyasa and Lord Krishna support Kunti's proposal and sanction the marriage, assuaging Drupada's fears.[13]
Role in Kurukshetra War[edit]
Drupada fights on the side of the Pandavas in the Kurukshetra War. Bhishma names him a Maharathi. On the first day, he fights Jayadaratha. After a long drawn duel, Drupada is finally defeated and flees. During the night of the 14th day, he is defeated by Vrishasena and is rendered unconscious. After he is taken away, Vrishasena massacres most of his army as well.[14] He along with Virata fought and were killed by Drona on the 15th day of the war. He was badly injured and killed by Drona after a long sword fight. After his death, Drona salutes his body saying with tears in his eyes that he had to kill his friend.[15]
Dhrishtadyumna is born from a yajna (fire-sacrifice) organised by Drupada, who wanted a son capable of killing his enemy, Drona. When the Pandava prince Arjuna—disguised as a Brahmana—won the hand of Draupadi in marriage, Dhrishtadyumna realised his identity. In the Kurukshetra War, Dhrishtadyumna joins the Pandavas, and becomes the supreme commander-in-chief of the Pandava forces. On the fifteenth day of the war, he beheads Drona, fulfilling the mission of his birth.
Legend[edit]
Birth[edit]
Dhishtadyumna, along with Draupadi, is described as an "ayonija", one not born from a woman's womb.[2] His birth is narrated in the Adi Parva of the epic. According to the legend, Drupada once humiliated his childhood friend Drona because of his poor financial condition, and this led to hatred between them. Drona then became the teacher of the Pandava brothers and they defeated and captured Drupada. Though Drona spared Drupada's life because of their past friendship, he forcefully took half of Panchala. Humiliated by his defeat, Drupada wanted vengeance, but since none of his children or allies were powerful enough to defeat Drona, he decided to perform a yajna (fire-sacrifice) to obtain a powerful son.[2][3]
Drupada appointed the sages Upyaja and Yaja as the head-priests and the yajna was conducted.[4] After it was completed, the sages instructed the queen of Drupada to consume the offering to have a son. However, the queen had scented saffron in her mouth and asked them to wait till she had a bath and washed her mouth.[2][5] Unable to wait, the sages poured the offering into the sacrificial altar, causing a youth to emerge. He had a fiery complexion, wore a crown on his head and armour on his body, and carried a sword, a bow, and some arrows in his hands. He then went to a chariot and the people of Panchala rejoiced after seeing him.[3][5] Soon after his birth, a divine voice prophesied:
This was followed by the emergence of a beautiful maiden from the fire. The sages named the youth Dhrishtadyumna, and the maiden was named Krishnaa, better known by her patronymic name, Draupadi.[2][5][3]
After some time, Drona heard about Dhrishtadyumna and invited him to his kingdom. Even though Drona knew about Dhrishtadyumna's prophecy, he happily accepted him as a student and taught him advanced military arts. This made him a very powerful warrior, highly knowledgeable about celestial weapons. Dhrishtadyumna became a maharathi under the tutelage of Drona.[3][5]
Draupadi's Svayamvara[edit]
Dhrishtadyumna hosted his sister Draupadi's svayamvara and told its rules to the kings and princes. When a young Brahmin won Draupadi in front of all the princes and nobility, Dhrishtadyumna secretly followed the Brahmin and his sister, only to discover that the Brahmin was in fact Arjuna, one of the five Pandava brothers.[6][7]
Marriage and children[edit]
Dhrishtadyumna had multiple wives. He had four sons—Kshatradharman,[8] Kshatravarman,[9] Kshatranjaya,[10] and Dhrishtaketu.[11] The first three were killed in the Kurukshetra War by Drona, whereas Dhrishtaketu was killed by Karna.[12]
Kurukshetra War[edit]
Dhristadyumna was appointed as the Senapati (commander-in-chief) of the Pandava Army in the Kurukshetra War against the Kauravas. He maintained his position till the end of the war. On the 15th day of the war, Drona killed Drupada. The Pandavas conceived a plot to capitalise on Drona's only weakness, his son Ashwatthama. The Pandava Bhima killed an elephant named Ashwatthama. The Pandavas spread the rumour of Ashwatthama's death. Hearing the terrible news, Drona approached the eldest Pandava Yudhishthira in disbelief, who confirmed that Ashwatthama had been killed, but murmured that it had been the elephant named Ashwatthama; the latter part of his reply was overshadowed by conches of Pandava warriors. Thinking his son had died, Drona was shocked and heartbroken. He surrendered his weapons and sat down. Drona started to meditate, and his soul left his body in quest of Ashwatthama's soul. Dhristadyumna, taking advantage of the situation, took his sword and decapitated Drona, killing him.[13][14][15][16]
Death[edit]
On the 18th night of the war, Ashwatthama attacked the Pandava camp during the night, and wounded Dhristadyumna. As Dhristadyumna begs for an honourable death, asking to die with a sword in his hand, Ashwatthama ignores him, proceeding to beat and smother him to death rather than beheading him, but his body disappeared.[17]
Analysis[edit]
In one of the many side-stories of the Mahabharata, there is a drama centred around the fact that Dhrishtadyumna, despite being Drupada's youngest son, is his heir. While Drupada and others give many reasons for this, it is implied that the real reason is that Dhristadyumna has a godly parent, and thus more coveted as a ruler since his rule would seem more blessed. Dhristadyumna somewhat internalizes this, looking down upon Satyajit's pacifism, and Shikhandi's single-minded hatred of Bhishma.[18]
Shikhandi (Sanskrit: शिखण्डी, romanized: Śikhaṇḍī) is a character in the Hindu epic Mahabharata. Born as Shikhandini, daughter of Drupada, the King of Panchala, Shikhandi becomes a biological male after agreeing to a sex exchange with a yaksha. He is the brother of Draupadi, the female protagonist of the epic, who is the common wife of the Pandavas.[2]
Shikhandi, whose natal female identity is sometimes rendered Shikhandini,[3] is the reincarnation of Amba, a princess who was abducted by Bhishma at a svayamvara and later spurned by him. The prince fights in the Kurukshetra War on the side of his brothers-in-law, the Pandavas, and is instrumental in causing the death of Bhishma. He also engages in combat with great warriors like Ashwatthama, Kripa, and Kritavarma.
In Javanese wayang tradition, Shikhandi is known as Srikandi and is born as a male, and changes into a female. She becomes the second wife of the Pandava brother Arjuna, Draupadi being the first.[4][5]
Legend[edit]
Previous birth[edit]
In the majority of the versions of the Mahabharata,[6] Shikhandi is described as being a princess named Amba in his previous birth. Amba was the eldest daughter of the King of Kashi. Along with her sisters, Ambika and Ambalika, she was won by Bhishma at their svayamvara. After defeating several kings, including King Salva, Bhishma returned to Hastinapura with the princesses, and presented them as brides to his younger half-brother, Vichitravirya, the king.[7]
Before her wedding ceremony could commence, Amba told Bhishma that she had fallen in love with the King of Salva, and was not ready to marry anyone else. Hearing this from her, Bhishma sent Amba with grandeur to her desired husband. However, Salva rejected her, stating that as Bhishma had bested him at the svayamvara, he regarded him to be her rightful husband. Amba returned to Bhishma and demanded that he marry her according to Kshatriya dharma, but Bhishma declined, due to his vow of celibacy. Lamenting her misfortune, the princess decided to retire to the forest and practise austerities for the remainder of her life. As she wandered, she came across an ashrama, and informed the sages within of her plight. One of the sages happened to be maternal grandfather, Hotravahana, who sympathised with her state of mind, and told her that Parashurama, Bhishma's martial guru, would come to her aid. Parashurama visited Hastinapura, and commanded his disciple to marry Amba. Bhishma refused to obey him, once again citing his vow. Furious, Parashurama engaged in a terrible duel against Bhishma on the field of Kurukshetra for twenty-three days, employing astras, but was unable to best him. He regretfully informed Amba of his failure to change his mind. The princess spent twelve years engaged in severe austerities, which scorched the heavens themselves. Shiva appeared to grant her a boon of her choice, and she solicited the death of Bhishma. Shiva told Amba that she would be born as a girl who would later become a man in her next life, and become a maharathi who would slay Bhishma in battle. Overjoyed, the princess lit a funeral pyre, prayed for the death of Bhishma, and self-immolated.[8]
According to an iteration by C. Rajagopalachari, she resorted to a penance and received a garland of blue lotuses from the god Kartikeya, and it was foretold that anyone wearing the garland would become the cause of Bhishma's death. She went to the Panchala, as it were a mighty empire known for its military prowess. However, no one was willing to champion her cause, fearful of antagonising Bhishma. Amba, in anger, hung the garland on the gates of King Drupada and left in agony.[9]
Sex exchange[edit]
Due to his childlessness, King Drupada propitiated Shiva, who told the king that a girl would be born to him, who in due course, would become a man. When Shikhandi was born to Drupada's queen, she was raised and dressed as a boy. When Shikhandi reached the traditional age of maturity, Drupada decided to offer her hand in marriage to the daughter of Hiranyavarman, the King of Dasharna. Shikhandi's wife soon realised that her husband was not a man, and Hiranyavarman soon caught wind of this information. Outraged, he sent a messenger to Drupada to determine the truth, and started preparations for war with the latter. Drupada insisted that Shikhandi was indeed a man. Distressed by her parents' suffering, Shikhandi left the city, deciding to fast to death. She found a forest that humans were terrified to enter, because it was inhabited by a yaksha named Stunakarna. She entered the premises of the yaksha, and started to perform austerities. When Stunakarna enquired regarding her practices, Shikhandi told him her tale. Feeling compassionate, the yaksha offered to exchange his sex with her for a certain period of time, to which Shikhandi agreed. Shikhandi returned to his father as a man, and informed him of this incident. Relieved, Drupada invited Hiranyavarman to send envoys to inspect the manhood of his son. A number of beautiful women were dispatched by Hiranyavarman to Drupada, who confirmed Shikhandi's manhood. Thus, the two kings were able to renew their peace.[10]
When Kubera visited Stunakarna's premises, the yaksha did not greet him due to her female form. Angered, Kubera cursed the yaksha, stating that the sex exchange that had been performed would be permanent. When the yaksha begged Kubera to lift the curse, the latter told her that she would regain her true sex after the death of Shikhandi.[11]
Kurukshetra War[edit]
Before the Kurukshetra War, Bhima opts for Shikhandi to be the commander-in-chief of the Pandava army, as he was born to kill Bhishma, but Arjuna and Krishna prefer Dhrishtadyumna instead. Shikhandi is made the commander of one of the seven akshauhinis of the Pandava army.
On the first day of the war, Shikhandi confronts Ashwatthama, and both warriors wound each other several times, before withdrawing from the battle. On the seventh day of the war, he confronts Ashwatthama again, and manages to wound him on the forehead. However, an enraged Ashwatthama destroys his chariot, and wounds him badly. Luckily, Satyaki comes to his rescue.
On the night of the ninth day of battle, after a decisive defeat, the Pandavas and Krishna visit Bhishma. Yudhishthira urges the grandsire to tell them how he may be slain, to prevent the devastating loss of Kshatriya lives. Bhishma informs them that it was impossible for him to be vanquished while he wielded arms; However, he would refuse to fight Shikhandi, since he was originally a woman, and Arjuna may vanquish him when he lays down his arms.[12] So, in the next day's fight, Shikhandi rides with Arjuna, placed in the forefront of the Pandava forces. Numerous warriors of the Kaurava army attempt to stop the pair from reaching Bhishma. However, with the assault of the warriors of the Pandava army, Arjuna and Shikhandi push through, and reach Bhishma. Riding behind Shikhandi, Arjuna attacks Bhishma with a devastating volley of hundreds of arrows, the latter is unable to counter, with Shikhandi in the way. Bhishma falls from his chariot and his role in the war ends, giving up his life on the auspicious Uttaryana.[13]
On the twelfth day of the war, Shikhandi's only son, Kshatradeva, is killed by Duryodhana’s son, Lakshmana Kumara. On the night of fourteenth day, Shikhandi is defeated by Kripacharya and is wounded on the sixteenth day, and faints when Kritavarma's arrow pierces his armour. After the death of Shalya, Shikhandi greatly destroys the retreating Kaurava army on the seventeenth day of the war.
Shikhandi, along with the Upapandavas, are killed by Ashwatthama on the 18th day of the war. Dazed, Shikhandi is killed in a sword fight with Ashwatthama when Ashwatthama, Kripacharya, and Kritavarma attacked the Pandava camp at night.[14]
According to Devdutt Pattanaik, Ashwatthama kills Shikhandi's lover in front of him; in other versions, it is Shikhandi's partner who is butchered.[15]
Draupadi (Sanskrit: द्रौपदी, romanized: draupadī, lit. 'Daughter of Drupada'), also referred to as Krishnā, Panchali, and Yajnaseni, is the main female protagonist of the Hindu epic Mahabharata, and the wife of the five Pandava brothers—Yudhishthira, Bhima, Arjuna, Nakula, and Sahadeva.[1] She is noted for her beauty, courage, and polyandrous marriage.[2]
In the Mahabharata, Draupadi and her twin brother, Dhrishtadyumna, were born from a yajna (fire sacrifice) organized by King Drupada of Panchala. Arjuna won her hand in marriage, but she had to marry the five brothers because of her mother-in-law's misunderstanding. Later, she became the empress of Indraprastha after Yudhishthira performed the Rajasuya ritual and achieved the status of the emperor. She had five sons, one from each Pandava, who were collectively addressed as the Upapandavas.[3]
The most notable incident in Draupadi's life is the game of dice at Hastinapura where Yudhishthira lost all his possessions, and she was humiliated by the Kaurava brothers and Karna. An attempt was made by Dushasana to disrobe her, but she was saved by the divine intervention of Krishna. Following the subsequent episodes, Draupadi and the Pandavas were exiled for thirteen years, with the last year being a period of hiding when she assumed the identity of the maid Sairandhri. The exile was followed by the Kurukshetra War, where Draupadi lost her father, brothers, and her five children. After the war, she resumed her role as the empress for thirty six years, after which she retired to the Himalayas along with her husbands.[4]
Draupadi's story has been an inspiration for various arts, performances and secondary literature.[5] In Hinduism, she is extolled as one of the panchakanya (five virgins), archetypes of female chastity whose names are believed to dispel sin when recited.[6] In some parts of the sub-continent, a sect of Draupadi exists, where she is worshipped as a goddess.[7]
Etymology and epithets[edit]
The word Draupadī (lit. 'daughter of Drupada') is a patronymic, derived from the word Drupada, which means 'pillar'.[8][9] Like other epic characters, she is referred to by multiple names in the Mahabharata. Some of her other names and epithets are as follows:
- Krishnā (Kṛṣṇā) – 'one who has a dark complexion'. It is the birth name of Draupadi.[10][11]
- Panchali (Pāñcālī) – 'one from Panchala'.[12][13]
- Yajnaseni (Yajñasenī) – another patronymic derived from Drupada's another name Yajnasena (lit. 'he whose army is sacrificial'); or the name can also mean 'one born from a Yajña (sacrificial fire)'.[14][10]
- Drupadakanya (Drupadakanyā) – 'the daughter of Drupada'.
- Sairandhri (Sairandhrī) – 'an expert maid'. This pseudonym was assumed by Draupadi during her incognito life.[15]
- Parshati (Parṣatī) – 'granddaughter of Prishata', or 'daughter of Prishati'. Both the names—Parshati and Prishati—are derived from Prishata, Drupada's father.[16]
- Nityayuvani (Nityayuvanī) – 'one who remains young forever and never becomes old'.
- Mahabharati – the virtuous wife of great descendants of Bharata (Pandavas)
- Agnisutā – 'Daughter of fire'
- Kalyani – 'One who brings fortune'. Yudhishthira addressed her by this name.
- Malini (Mālinī) – fragrant, one who makes garlands.[17]
- Panchavallabha (Pancavallabhā) – 'Beloved of the five Pandavas'.[18]
- Pandusharmila (Pāṇḍuśarmilā) – 'Daughter-in-law of Pandu'.[18]
Literary background[edit]
The story of Draupadi is told in the great indian script Mahabharata, one of the Sanskrit epics from the Indian subcontinent. The work is written in Classical Sanskrit and is a composite work of revisions, editing and interpolations over many centuries. The oldest parts in the surviving version of the text probably date to about 400 BCE.[19]
The Mahabharata manuscripts exist in numerous versions, wherein the specifics and details of major characters and episodes vary, often significantly. Except for the sections containing the Bhagavad Gita which is remarkably consistent between the numerous manuscripts, the rest of the epic exists in many versions.[20] The differences between the Northern and Southern recensions are particularly significant, with the Southern manuscripts more profuse and longer. Scholars have attempted to construct a critical edition, relying mostly on a study of the "Bombay" edition, the "Poona" edition, the "Calcutta" edition and the "south Indian" editions of the manuscripts. The most accepted version is one prepared by scholars led by Vishnu Sukthankar at the Bhandarkar Oriental Research Institute, preserved at Kyoto University, Cambridge University and various Indian universities.[21]
Life and Legends[edit]
Birth[edit]
Most Hindu texts state that Draupadi was not born of a woman and thus, she is often described as an ayonija (lit. 'one not born from a woman's womb').[22][23] Her birth is narrated in the Adi Parva of the epic. Drona—the teacher of the Kuru princes—defeats Drupada with the help of his students, and takes half of Panchala. Drupada seeks vengeance but realises that none of his children and allies is capable enough to slay Drona. As a result, he decides to perform a yajna (fire-sacrifice) to obtain a powerful son. With the sages Yaja and Upyaja serving as the head priests, the yajna is conducted. After completion, the priests instruct Prishati—the wife of Drupada—to consume the sacrifice offering, but she refuses and asks them to wait till she washed herself. Unable to wait, Yaja pours the offering into the altar of the sacrifice, from which a youthful man and a woman emerge. The latter's birth is followed by a divine prophecy,
The youth and the maiden are named Dhrishtadyumna and Krishnaa, but the latter one is better known by the patronymic "Draupadi". They accept Drupada and Prishati as their parents and are raised in Drupada's palace.[24][16]
Draupadi is described to be extremely beautiful. Vyasa—the author of the Mahabharata—describes her having a dark complexion, lotus-like eyes, beautiful copper nails, dark curly hair and an enchanting fragrance like that of a blue lotus.[24][22]
Mahabharata includes an exceedingly flattering description of Draupadi as she arose from the fire,
Marriage and children[edit]
Drupada intended to wed Draupadi to Arjuna, who had previously defeated him in a battle. Upon hearing of the Pandavas' supposed death at Varnavata, he set up a Swayamvara contest for Draupadi to choose her husband from the competitive contest.[26] The test was to lift and string a bow, and fire arrows to pierce the eye of a golden fish only by looking at its reflection in the water. The news of Draupadi's svayamvara spread far and wide, and numerous princes, as well as the general public including brahmanas, began proceeding towards Panchala. It so happened that the Pandavas also began their journey toward Panchala at this time along with their mother, Kunti. As they were on their way toward Panchala they were met by a large group of brahmanas on their way to Panchala, who invited Pandavas to join them.[27] At the Swayamvara, almost all the assorted monarchs were unable to complete the challenge. There are some variations regarding Karna's participation. Some renditions show Draupadi refusing to marry Karna on account of being a Suta, while some other versions describe him failing to string the bow by the "breadth of a hair".[28][29][30] [note 1]
In the end, Arjuna succeeds in the task, dressed as a Brahmin. The other attendees, including the Kauravas and Karna protest at a Brahmin winning the competition and attack Draupadi and Arjuna. Arjuna and Bhima together protect Draupadi by defeating all attendees and are able to retreat. Arjuna, along with Draupadi and his brothers, runs home to tell Kunti of his success, shouting "look what we have found". Kunti thought he was referring to alms found in the forest or to some great prize unknown to her. She tells Arjuna that the find must be shared with his brothers, as they had always shared such things in the past. This misunderstanding, combined with a motherly command, leads to an agreement that all five brothers marry her. This is one of the rare examples of polyandry in Sanskrit literature.[31][3] The brothers agreed that none should intrude if Draupadi was alone with one of the others, the penalty for doing so being 12 years to be spent in exile.[31][32] Some versions say that a year was allotted to each Pandava and during that year only that Pandava could enter Draupadi's private chambers, while the others have no such mention.
Later Draupadi becomes a mother of five sons, one son each from the Pandava brothers. They were known as Upapandavas. Their names were Prativindhya (from Yudhishthira), Sutasoma (from Bheema), Shrutakarma (from Arjuna), Satanika (from Nakula) and Shrutasena (from Sahadeva).[33] Ashwatthama killed the Upapandavas during his surprise raid on Pandava camp on the eighteenth day of the war to avenge the death of his father Drona.[34]
Draupadi as the empress[edit]
With the Pandavas' survival revealed, a succession crisis was started. Upon the news of Pandavas' death at Varnavrat, the title of 'the crown prince' had fallen to Duryodhana. Dhritrashtra invites the Pandavas to Hastinapura and proposes that the kingdom be divided. The Pandavas are assigned the wasteland Khandavaprastha, referred to as unreclaimed desert. With the help of Krishna, Pandavas rebuilt Khandavprastha into the glorious Indraprastha. The crown jewel of the kingdom was built at the Khandava forest, where Draupadi resided in the "Palace of Illusions".[35] Yudhishthira performed the rajasuya yajna with Draupadi by his side; the Pandavas gained lordship over many regions.[36] Draupadi was trained in economy and was responsible for the treasury of the Empire. Additionally, she also ran a citizen liaison. Her duties as a busy Empress are mentioned in her famous conversation with Satyabhama, Krishna's favourite wife, during their exile.[37][22]
Duryodhana's insult[edit]
There is a popular myth that is believed to be the reason why Duryodhana hated Draupadi. Duryodhana and his entourage were exploring the keep during their visit to Yudhishthira's Rajasuya yajna. While touring the grounds, an unsuspecting Duryodhana fell prey to one of the many illusions that could be seen all around the palace. When he stepped on the apparently solid part of the courtyard, there was a splash and Duryodhana found himself waist-deep in water, drenched from head to foot by the hidden pool. The myth is, Draupadi and her maids saw this from the balcony with amusement, and joked Andhasya Putra Andhaha meaning 'a blind man's son is blind'. This famous story does not feature in Veda Vyasa's Mahabharata but is the figment of the imagination of a much later playwright. It gained immense popularity gradually through repeated depictions in various screen and written adaptations of the epic across the length and breadth of the country. The most popular depictions were by B.R. Chopra's Mahabharata series that aired on Doordarshan in 1988 and famous Telugu film Daana Veera Soora Karna starring Nandamuri Taraka Rama Rao as Duryodhana, where Draupadi's laughter was singled out for dramatic effect.[38]
In Vyasa's Sanskrit epic, the scene is quite different.[39] It was Bhima, Arjuna, and the twin brothers alongside their retinues who had witnessed Duryodhana's fall and laughed along with their servants. In the Sanskrit text, Draupadi is not mentioned in the scene at all, either laughing or insulting Duryodhana. Nonetheless, Duryodhana felt insulted by the behaviour of the four Pandavas, stoking his hatred of them. Later on, he went back to Hastinapura and expressed his immense agony on witnessing the riches of the Pandavas to his blind father, which was the root cause for inviting his cousins for the dice-game. His main wish was to usurp the wealth of his cousins which they had accumulated on account of the Rajasuya Yajna. Known to few, during this conversation, Duryodhan mentions how he had observed Draupadi serving food to everyone, including physically challenged citizens as the Empress. He says to his father, "And, O king, Yajnaseni, without having eaten herself, daily seeth whether everybody, including even the deformed and the dwarfs, hath eaten or not."[40]
He then went on to express his wrath at having fallen into a pool of water and being laughed at mockingly, mainly by Bhima, followed by Arjun, Nakul, Sahadeva and other menials in the palace. It is here, where he fleetingly mentioned Draupadi's name, who accordingly to Duryodhan, had "joined in the laughter with other females." Whether Duryodhana was speaking an untruth or her name was a later addition into this part of the text is debatable.
Draupadi's laughter went on to be singled out and romanticized by writers for centuries as a cause for the dice-game, and the war. In Vyasa's Sanskrit epic, however, her role in the scene is trivial compared to the exaggerated treatment it has received in popular adaptations.[39]
Game of dice and humiliation[edit]
This key incident is often considered to mark a definitive moment in the story of Mahabharata. It is one of the driving reasons that ultimately led to the Kurukshetra War.
Together with his maternal uncle Shakuni, Duryodhana conspired to call on the Pandavas to Hastinapura and win their kingdoms in a game of gambling. There is famous folklore that the plan's architect, Shakuni had magic dice that would never disobey his will, as they were made from the bones of Shakuni's father. This story, however, is non-existent in the Sanskrit epic. As the game proceeds, Yudhishthira loses everything at first. In the second round, Yudhishthira's brother Nakula is at stake, and Yudhishthira loses him. Yudhisthira subsequently gambles away Sahadeva, Arjuna and Bhima. Finally, Yudhishthira puts himself at stake, and loses again. For Duryodhana, the humiliation of the Pandavas was not complete. He prods Yudhishthira that he has not lost everything yet; Yudhishthira still has Draupadi with him and if he wishes he can win everything back by putting Draupadi at stake. Inebriated by the game, Yudhishthira, to the horror of everybody present, puts Draupadi up as a bet for the next round. Playing the next round, Shakuni wins. Draupadi was horrified after hearing that she was staked in the game and now is a slave for Duryodhana. Duryodhana initially sends his charioteer Pratikamin to bring Draupadi to the court. Pratikamin informs Draupadi about the incidents happened during the dice game. Draupadi questions Yudhishthira's right on her as he had lost himself first and she was still the queen. Duryodhana, angry with Draupadi's questions, commands his younger brother Dushasana to bring her into the court, forcefully if he must.[41][42] Dushasana drags Draupadi to the court by the hair. Seeing this, Bhima pledges to cut off Dushasana's hands, as they touched Draupadi's hair. Now in an emotional appeal to the elders present in the forum, Draupadi repeatedly questions the legality of the right of Yudhishthira to place her at stake.[43][44]
In order to provoke the Pandavas further, Duryodhana bares and pats his thigh looking into Draupadi's eyes, implying that she should sit on his thigh. The enraged Bhima vows in front of the entire assembly that he would break Duryodhana's thighs, or else accept being Duryodhana's slave for seven lifetimes. At this time Vikarna, a brother of Duryodhana asks the kings assembled in the court to answer the question of Draupadi. He gives his opinion that Draupadi is not won rightfully as Yudhishthira lost himself first before staking her. Besides, no one has the right to put a woman on bet according to shastras; not a husband, father, or even the gods. Hearing these words, Karna gets angry and says that when Yudhishthira lost all his possession he also lost Draupadi, even specifically staking her.[45] Karna calls Draupadi a "whore" for being the wedded wife of five men, adding that her being to the court is not a surprising act whether she is clothed or naked.[46] He then instructs Dushasana to remove the garments of Draupadi.[47][48] After her husbands fail to assist her, Draupadi prays to Krishna to protect her. Dushasana attempts to disrobe her, but she is miraculously protected by Krishna, and Dushasana finds that as he continues to unwrap the layers of her sari, the amount of fabric covering her never lessens. Dushasana is eventually reduced to exhaustion, as the awed court observes that Draupadi is still chastely dressed. At this point, a furious Bhima vows to drink blood from Dushasana's chest, at the pain of not seeing his ancestors/entering heaven. This vow unsettles the entire court.
The only Kauravas who object to the disrobing of Draupadi in the court are Vikarna and Yuyutsu. Vidura openly calls Duryodhana a snake and demon after finding no support even from his own brother, Vidura is helpless. Karna further orders Dushasana to take Draupadi to the servants' quarters and derisively asks her to choose another husband who unlike Yudhishthira would not gamble her away. Just then, jackals call out as a mark of evil omen. Queen Gandhari enters the scene and counsels Dhritarashtra to undo her sons' misdeeds. Fearing the ill-omens, Dhritarashtra intervenes and grants Draupadi a boon. Draupadi asks that her husband Yudishthira be freed from bondage so her son Prativindhya would not be called a slave. In order to pacify her further, Dhritarashtra offers a second boon. Calmly, she asks for the freedom of the Pandavas along with their weapons. When Dhritarashtra asks her for her third wish, she reminds him that a Kshatriya woman can seek only two wishes, three would be a sign of greed. Dhritarashtra gives them back their wealth and grants them permission to go home.[49]
Amused by the sudden turn of events, Karna remarks that they "have never heard of such an act, performed by any of the women noted in this world for their beauty." He taunts the Pandavas by praising their wife, as she had rescued them "like a boat from their ocean of distress".[50]
Having restored their pride and wealth, the Pandavas and Draupadi leave for Indraprastha, only to receive another invitation for a game of dice, in which the loser would be given an exile of 12 years followed by a year of Agyatavasa, meaning "living in incognito". Yudhishtira yet again accepts the invitation and loses, and goes on an exile with his brothers and wife Draupadi.[51]
Living in Exile[edit]
Durvasa's visit[edit]
Once, Draupadi and the Pandavas had finished eating their meal cooked from the Akshay Patra. Suddenly, sage Durvasa and his pupils visited them. They were sent by Duryodhana as he wanted the sage to curse the Pandavas. The brothers welcomed the sage along with his pupils and offered them service. Durvasa demanded food to eat as he was hungry. However, Draupadi had nothing left to feed the guests. Frightened that the sage would curse them, Draupadi prayed to god. Krishna then came there and asked her to give him the vessel. Draupadi gave the vessel to Krishna and he ate a single grain of rice left in it. The sage and his pupils suddenly felt that they had eaten a grand feast and left the place with satisfaction. Though a very popular tale, the "Critical Edition" does not include this incident.[30][52][53]
Abduction by Jayadratha[edit]
While the Pandavas was in the Kamyaka forest, they often went hunting, leaving Draupadi alone. At this time Jayadratha, the son of Vriddhakshatra and the husband of Duryodhana's sister Dussala, passed through Kamyaka forest on the way to Salva Desa. Jayadratha met Draupadi and then started beseeching her to go away with him and desert her husband. Draupadi pointed out the immorality of deserting one's spouses when they were in difficulty and attempted to stall and dissuade Jayadradtha by describing how the Pandavas would punish him. Failing with words, Jayadratha forced her onto his chariot. Meanwhile, the Pandavas finished their hunt and found Draupadi missing. Learning of their wife's abduction by Jayadratha they rushed to save her. On seeing the Pandavas coming after him, Jayadratha left Draupadi on the road, though ultimately the Pandavas managed to arrest him. Arjuna urged Bhima to spare Jayadratha's life for the sake of Dussala and Gandhari, much to the indignation of Draupadi. In some versions of the story, Yudhishthira asks Draupadi to pass the sentence since it was she who was attacked, and she begrudgingly counsels to spare him because of the relations they share. Before freeing him, the Pandavas shaved Jayadratha's head at five places in order to publicly humiliate him.[54]
Agyatvās (Incognito)[edit]
On the thirteenth year of their exile, the Pandavas choose to stay in the Matsya Kingdom. Draupadi becomes the maid of Sudeshna, queen of Matsya, and serves her. One day Kichaka, Sudeshna's brother and the commander of king Virata's forces, happens to see Draupadi. He is filled with lust by looking at her and requests her hand in marriage. Draupadi refuses him, saying that she is already married to Gandharvas. Seeing his persistence, she warns Kichaka that her husbands are very strong and that he will not be able to escape death at their hands. Later, he convinces his sister, the queen Sudeshna, to help him win Draupadi. Sudeshna orders Draupadi to fetch wine from Kichaka's house, overriding Draupadi's protests. When Draupadi goes to get wine, Kichaka tries to molest her. [46]
Draupadi escapes and runs into the court of Virata. Kichaka kicks her in front of all the courtiers, including Yudhishthira. Fearful of losing his most powerful warrior, even Virat does not take any action. Bhima is present, and only a look from Yudhishthira prevents him from attacking Kichaka. Furious, Draupadi asks about the duties of a king and dharma. She then curses Kichaka with death by her husband's hand. Laughing it off, Kichaka only doubts their whereabouts and asks those present where the Gandharvas are. Yudhishthira addresses Draupadi as Sairandhri and orders her to go to the temple, as Kichaka would not do anything to her there (in some versions, he recommends she seeks refuge with the queen). With this, the king asks Kichaka to leave and praises Yudhishthira's reply as he himself could not think of anything.
Later that night, Bhima consoles Draupadi, and they hatch a plan to kill Kichaka. Draupadi meets with Kichaka, pretending to actually love him and agreeing to marry him on the condition that none of his friends or brothers will know about their relationship. Kichaka accepts her condition. Draupadi asks Kichaka to come to the dancing hall at night. Bhima (in the guise of Draupadi), fights with Kichaka and kills him. [46]
Draupadi calls the members of Kichaka's family and shows them the mutilated body of Kichaka. The murder is attributed to her Gandharva husbands. This angers Kichaka's brothers and they decide to burn her along with Kichaka's body to take revenge. After getting permission from Virata, Draupadi is forcefully tied to Kichaka's pyre. Upon her pleading, Bhima runs for her help and kills the brothers of Kichaka, thus saving her from being burnt alive.[55]
Kurukshetra War[edit]
During the war, Draupadi stays at Ekachakra with other women. On the 16th day, Bhima kills Dushasana, drinking his blood and fulfilling his oath.
A popular myth, often depicted in well-known adaptations of Mahabharata, depicts Draupadi washing her hair with her brother-in-law Dushasana's blood, as a mark of her vengeance against the molestation she had suffered at the dice-game. Though an extremely powerful and symbolic theme, this incident does not appear in Vyasa's Sanskrit Mahabharata. Alf Hiltebeitel in his acclaimed research work, "The Cult of Draupadi" explores the source of this myth as he travels through the rural areas of India. He discovers that the first literary mention of the blood-washing theme appeared in "Venisamhara"[56] or "Braiding The Hair (of Draupadi)", a Sanskrit play written in the Pallava period by eminent playwright Bhatta Narayana. Since then, this powerful theme of vengeance had been used in most retellings and adaptations on Mahabharat, thus mistakenly attributing the authorship to Veda Vyasa.
Ashwatthama's attack[edit]
Ashwathama, in order to avenge his father's as well as other Kuru warriors' deceitful killing by the Pandavas, attacks their camp at night with Kripacharya and Kritavarma. Ashwathama killed Dhrishtadyumna, Shikhandi, Upapandavas, and the remaining Pandava and Panchala army.[33] In the morning, Yudhishthira hears the news and asks Nakula to bring Draupadi from Matsya Kingdom.[57] Draupadi vows that if the Pandavas do not kill Ashwatthama, she would fast to death.[58][59] The Pandavas find Ashwatthama at Vyasa's hut. Arjuna and Ashwatthama end up firing the Brahmashirsha astra at each other. Vyasa intervenes and asks the two warriors to withdraw the destructive weapon. Not endowed with the knowledge to do so, Ashwatthama instead redirects the weapon to Uttara's womb, but Krishna protects the Pandavas' only heir with his Sudarshana Chakra. Krishna curses him for this act. Ashwatthama is caught by the Pandavas and his jewel is taken away.[58] Draupadi gives the jewel to Yudhishthira and forgives the killer of her children. Due to the power of meditation, her wrath is subdued and she speaks of Ashwathama, son of their preceptor Drona,
Later life and death[edit]
Draupadi and Yudhishthira performed the ashvamedha and ruled for 36 years. When her husbands retired from the world and went on their journey towards the Himalayas and heaven, she accompanied them and was the first to fall dead on the journey. When Bhima asked Yudhishthira why Draupadi had fallen, Yudhishthira replied,
Polyandry[edit]
Polyandry was not regarded without censure by the society spoken of in the epic. The Vedic texts have not discriminated between polyandry and polygamy but usually, the women of royal families were allowed to indulge in polyandry for expansion of progeny, although polygyny was more common among men of higher social ranks. Her marriage to five men was controversial for political reasons as that was an advantage for Prince Duryodhana to get the throne of Bharat Varsha. However, when questioned by Kunti to give an example of polyandry, Yudhishthira cites Gautam-clan Jatila (married to seven Saptarishi) and Hiranyaksha's sister Pracheti (married to ten brothers).[63]
There are many women of high born classes or royal class like Princess Mādhavi who had four husbands, the only daughter of King Yayati. Polyandry was in the royal class but under the strict guidance of the Vedic sages exactly like polygamous marriages of ancient Indian kings were under strict supervision and guidance of the Vedic laws and Vedic sages.[64][65]