Friday, June 25, 2010

Draupadi's question

"Go and ask that gambler, whom did he lose first, himself or me? Bring me the answer."

"My husband was summoned to this assembly and though he possessed little skill at dice, he was made to play with skillful, wicked and deceitful gamblers. How can it be said that he made the stakes voluntarily? Having lost himself first, how could he stake me?"

"O Kurus, I, the wedded wife of king Yudhishtra the just, ask you one last time! Tell me now if I am a serving-maid or otherwise. I will accept your verdict whatever it be."

"I have already said, O blessed one, that the course of morality is subtle.", said Bhishma.

These were the questions of Draupadi to the elders. Even the eldest and most respected Bhishma could not come to a conclusion. This question is key to understanding the principles of dharma in regards to the respect and dignity of a woman. The answer was decided not by any of the elders who the question was posed to, but by Duryodhana and Dushasana based on 'might is right'. However the principles of Dharma and not based on might. They favour the innocents and the weak. The lord Krishna himself is the guardian of dharma and he says in the Bhagavad Gita:

"Whenever virtue declines and unrighteousness rises, I manifest Myself as
an embodied being. To protect the good, to destroy the
evil and to establish righteousness, I am born from age to age.
"


Krishna manifested himself when adharma was at it's peak. By coming to the rescue of Draupadi, the lord indirectly answered Draupadi's question. The actions of the Kauravas were the peak of adharma, and they had no right over Draupadi. She was not a slave, and Yudhishtira had no right to stake her, whether he was a slave or not. A husband's duty is to protect and care for his wife. By staking her in a game of dice, he was not performing his duty as a husband, and in fact he was doing the exact opposite by treating her as an object. A husband and wife are bound to each other by love and mutual respect, and the holy rites of marriage. They are not each other's property. Neither is possessed by the other. The moment a husband ceases to perform his duty as a husband, he violates the sacred institution of marriage and no longer deserves the respect of his wife. Despite Yudhishthira's violation of his duty as a husband, Draupadi did not withdraw her respect or love for her husband. When asked for a boon from Dhritarashtra, she asks for her husbands to be set free and does not ask for her own freedom. This speaks volumes for her loyalty to her husbands and her noble character.



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3 Comments:

Blogger Priya said...

Hi Arjun!

Thanks for the post! I agree with you that Draupadi is one of a kind! Even Karna admires her.

One thing that really boggled me though was how Yudhisthira lost his senses, gambling away, knowing that it is adharma by itself? Vidura quotes it as one of the four vices for a king right?

As with the question in concern, a direct answer for the question was provided by Vikarna at first. But none of them acknowledged it. The Kauravas denied it, the elders were too weakened to defend it. This only goes to show that if the king is blind, so is dharma. Because the protector of dharma himself is blind! Literally and figuratively...

Thanks once again!

~Priya~

9:43 AM  
Blogger Arjun Bala said...

Yudhisthira represents the ideal of dharma prevailing at that time. According to Kshatriya dharma at that time, a Kshatriya can never refuse a challenge either for a fight or for dice. Also, his personal dharma was to comply with his uncle's (who was like his father) request and treat it like an order. By his Kshatriya dharma as well as his personal dharma, he was doing the right thing by accepting the invitation/challenge to the game of dice. Since the kind who represents the guardian of dharma was blind, everyone else's dharma also became blind. Which goes to show the amount of responsiblity a king has. Also, elders have more responsibility to do the right thing to act as role models for younger people. A king's decisions govern the personal dharma of his subjects also.

The Mahabharata shows us the subtle differences between what appears to be the right thing to do from societal norms and what the right thing to do is from a personal or individual point of view. Several societal norms that were prevailing at that time were challenged by Krishna.

The bottomline is that even Dharmaraja is not the true guardian of dharma. He implements dharma but he cannot rewrite its rules. This ability to be within dharma, yet above it rests only with Krishna. Yudhisthira acknowledges that following Krishna is the only true dharma when he abandons his perception of dharma (which is based on truth) to embrance Krishna's concept of dharma (which encompasses truth, morality, justice, duty and beyond) and lies to his guru Drona about the death of his son.

Only a self-realized or perfect being like Krishna can know what dharma is in its entirety, because he personifies dharma. He lives within dharma, yet he is beyond it. Truth or dharma can only be realized. Merely speaking truth is not dharma. Dharma goes beyond the realm of the senses.

From the individual point of view, one need not understand dharma in its entirety like Krishna, but as long as one is a sincere karma yogi and one performs actions with devotion, one is satisfying personal dharma.

12:18 AM  
Blogger Deepakbellur said...

Gosh! That was quite a deep observation and discussion. It is very impressive.

3:46 AM  

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