Bheema visibly upset and unable to control his anger shouts 'Listen to me khastriyas! Such words were never spoken before and will not be heard in the future. I will kill Dussasana in a war, gouge his heart out and drink his blood!'
Meanwhile Dussasana getting tired of continuously pulling sari after sari, gives up in embarrassment. There is a lot of commotion in the hall. Some curse Dussasana, others praise Bheema. Many are critical of Kauravas and fault Drithrashtra for ignoring and refusing to answer Draupadi's question. Vidura then gets up and raises his hands to silence the assembly urges the assembled kings to think and give an answer to her question. None speak. Draupadi, still sobbing, bows her head with respect to the sabha and speaks about her sheltered life, wherein jealous Pandavas would not even tolerate a blowing wind touching her and the present, where Pandavas are quiet even when a wicked man is dragging her. She requests the assembled kings to clarify whether she, a queen, is now a slave. And then appeals to kauravas to decide and says she would abide by their decision as she is unable to bear the humiliation any longer.
Bheeshma again tells her that dharma is indeed subtle and even great souls are unable to fully comprehend it. 'In this world, what a strong man believes is dharma, will become and stay as dharma. Your question is indeed very important and a delicate one, but I cannot answer you. Even Dhrona and other seniors are sitting like lifeless beings and are silent. In my opinion Yudhisthira himself can tell you, whether he lost you or not.'
Duryodhana now taunts Yudhisthira by challenging him to tell his brothers that they had no right over Draupadi or tell her directly that he had no right over her. And says that the reason why the Kaurava kings are keeping quiet in spite of her grief is because they know that Pandavas are just unlucky losers. Bheema reacts to this insult angrily and says that he is keeping quiet only because Yudhisthira is their master and he is helpless. He would destroy all these evil kauravs, like the lion would kill insignificant animals, if only his brother permits him and makes a provocative gesture as if inviting kauravas for a fight. Bheeshma, Vidura and Drona stop him and ask him to be patient.
Karna joins the fray and opines that slaves, students and women have nothing that they can claim as theirs. And tells Draupadi that she is now the wife of a slave who has no rights and that they are her masters and asks her to go in and start working. He also jeers at her by telling her that as Pandavas are now slaves, it is the same as being without husbands and advises her to find a husband who will not lose her by gambling. As Bheema fumes with anger, Duryodhana looks at the silent Dharmaraja and suggests that as his brothers are still his obedient followers, he should tell them whether he lost Draupadi or not! Duryodhana then provokes Bheema by uncovering his left thigh and suggestively shows it to Draupadi. Bheema, his eyes red with anger announces 'If I do not break this thigh with my mace let there no entry to heaven for me.'
Vidura again addresses the sabha and tells them it is shameful the way Draupadi is being treated and says as Dhramaraja had lost himself first, he had no right to pledge her and requests them to follow dharma and declare her free. Duryodhana again intervenes by saying that he would release her if any of the brothers say that Dharmaraja had no right to pledge her. Arjuna replies that Dharmaraja indeed was their master and it is upto kauravas to decide his status after he lost.
Suddenly the people at the palace hear the braying of donkeys, howls of fox and terrifying screeches of birds. All considered ill omens. Worried Bheeshma, Gandhari, Vidura, Drona and Krupa keep uttering 'let there be good fortune' and appraise Dhirtarashtra about events and the ill omens.
Monday, 21 November 2011
Friday, 18 November 2011
Draupadi is dragged into the sabha. Visiting Mahabharata 64
Surely one of the most dramatic moments, could even be the most, in Mahabharata. I quote mostly from Vachana Bharata this time.
Draupadi shocked to see that even elders Bheeshma and Drona were indifferent to her dire situation and her pleas, concludes that these apathetic khastriyas have become devoid of human values. Full of anguish she looks at the Pandavas with her eyes brimming with tears. Seeing her thus, pale and distraught, it ignites their anger and the intensity of sorrow they feel exceeds everything, even greater than what they felt when they had lost their kingdom and all their wealth. As she looks at her helpless husbands, she feels faint and is unable to stand as her knees buckle. Dussasana laughs at her condition and drags her forward and is encouraged by the derisive laughter of Karna and Sakuni.
To her question whether Yudhisthira pledged her before or after he had pledged himself, Bheeshma has this to tell her: 'Amma सौभाग्यवती(a married woman is addressed thus, a fortunate woman!). I have thought about your question deeply as dharma here is very intricate . Yes, a slave having no rights, cannot pledge anything. But a woman's status is always that of a dependent of her husband. However I have no answer to your allegation that Yudhisthira was forced to gamble as he had choice not to gamble.'
Draupadi wails: 'These wicked, अनार्य, cheats and gamblers have cleverly manipulated an innocent and a pure hearted man. It surely was not out of his free will. This sabha has elders with sons and daughters-in-law, I urge them to truly examine my situation and answer me!' As she keeps wailing Dussasana continues to speak cruelly and harshly as he drags her towards the center of the sabha.
Bheema cannot bear to look Draupadi as her sari is in total disarray full of agony and anger, bursts out at Yudhisthira: 'Maharaja, gamblers do not even pledge their servants out of kindness. I was not upset when you gambled our wealth, kingdom and even us as you our master. But it was not right to have pledged Draupadi and put her through this traumatic experience. These evil and cruel men have humiliated her. I am very upset with you'. He then asks Sahadeva to fetch him a log of fire and says 'I want to burn both his hands'.
Arjuna tries to calm his brother: 'Bheemasena, I had never heard you speak like this. It seems the behaviour of these cruel people has affected you and you have lost both dharma and respect. Don't give up your dharma and overstep your brother. As a khastriya, once invited, he could not say no to the challenge'. Bheema replies that he knows his place as otherwise he would have burnt his brother's hand much earlier.
Looking at the anguish of Draupadi and the discomfiture of Pandavas, Vikarna, one of the sons of Dritharashtra appeals to the kings; 'Please give a reply to her question. Both the elders and the wise men have kept silent. It is necessary that we apply our mind dispassionately and give her a reply.'
As no one responds Vikarna speaks his mind 'It does not matter if you do not reply, I would like to say what I think is right. It is well known that kings have a weakness for hunting, drinking, gambling and in sensual pleasures. The wise say people with a such a weakness, will stray from the path of dharma and the world does not approve them. Yudhisthira with a weakness for gambling accepted an invitation by cunning hard-core gamblers. Yudhithira pledged her after he had lost everything including himself, that too at the prompting of Sakuni, considering all this I think Draupadi is not a slave.'
Vikarna's words had a dramatic effect and the sabhikas began to applaud Vikarna and shouted criticisms against Sakuni. Karna upset by this takes charge and castigates Vikarna for being a traitor. He asserts that people are quiet because they know that she was won in a fair manner. And that as a youngster Vikarna spoke irresponsibly in front of his elders. While it could be that Sakuni suggested Draupadi but Pandavas had agreed! And maintains that Sakuni won Draupadi and all their wealth and possessions in a fair game. He then asks Dussasana to collect clothes from Pandavas and Draupadi. On hearing this Pandavas remove their upper garments and throw them out. Dussasana forcibly pulls out Draupadi's sari and another of the same type appears on her body, this continues; as one is pulled out another appears and there is a commotion in the hall!
Draupadi shocked to see that even elders Bheeshma and Drona were indifferent to her dire situation and her pleas, concludes that these apathetic khastriyas have become devoid of human values. Full of anguish she looks at the Pandavas with her eyes brimming with tears. Seeing her thus, pale and distraught, it ignites their anger and the intensity of sorrow they feel exceeds everything, even greater than what they felt when they had lost their kingdom and all their wealth. As she looks at her helpless husbands, she feels faint and is unable to stand as her knees buckle. Dussasana laughs at her condition and drags her forward and is encouraged by the derisive laughter of Karna and Sakuni.
To her question whether Yudhisthira pledged her before or after he had pledged himself, Bheeshma has this to tell her: 'Amma सौभाग्यवती(a married woman is addressed thus, a fortunate woman!). I have thought about your question deeply as dharma here is very intricate . Yes, a slave having no rights, cannot pledge anything. But a woman's status is always that of a dependent of her husband. However I have no answer to your allegation that Yudhisthira was forced to gamble as he had choice not to gamble.'
Draupadi wails: 'These wicked, अनार्य, cheats and gamblers have cleverly manipulated an innocent and a pure hearted man. It surely was not out of his free will. This sabha has elders with sons and daughters-in-law, I urge them to truly examine my situation and answer me!' As she keeps wailing Dussasana continues to speak cruelly and harshly as he drags her towards the center of the sabha.
Bheema cannot bear to look Draupadi as her sari is in total disarray full of agony and anger, bursts out at Yudhisthira: 'Maharaja, gamblers do not even pledge their servants out of kindness. I was not upset when you gambled our wealth, kingdom and even us as you our master. But it was not right to have pledged Draupadi and put her through this traumatic experience. These evil and cruel men have humiliated her. I am very upset with you'. He then asks Sahadeva to fetch him a log of fire and says 'I want to burn both his hands'.
Arjuna tries to calm his brother: 'Bheemasena, I had never heard you speak like this. It seems the behaviour of these cruel people has affected you and you have lost both dharma and respect. Don't give up your dharma and overstep your brother. As a khastriya, once invited, he could not say no to the challenge'. Bheema replies that he knows his place as otherwise he would have burnt his brother's hand much earlier.
Looking at the anguish of Draupadi and the discomfiture of Pandavas, Vikarna, one of the sons of Dritharashtra appeals to the kings; 'Please give a reply to her question. Both the elders and the wise men have kept silent. It is necessary that we apply our mind dispassionately and give her a reply.'
As no one responds Vikarna speaks his mind 'It does not matter if you do not reply, I would like to say what I think is right. It is well known that kings have a weakness for hunting, drinking, gambling and in sensual pleasures. The wise say people with a such a weakness, will stray from the path of dharma and the world does not approve them. Yudhisthira with a weakness for gambling accepted an invitation by cunning hard-core gamblers. Yudhithira pledged her after he had lost everything including himself, that too at the prompting of Sakuni, considering all this I think Draupadi is not a slave.'
Vikarna's words had a dramatic effect and the sabhikas began to applaud Vikarna and shouted criticisms against Sakuni. Karna upset by this takes charge and castigates Vikarna for being a traitor. He asserts that people are quiet because they know that she was won in a fair manner. And that as a youngster Vikarna spoke irresponsibly in front of his elders. While it could be that Sakuni suggested Draupadi but Pandavas had agreed! And maintains that Sakuni won Draupadi and all their wealth and possessions in a fair game. He then asks Dussasana to collect clothes from Pandavas and Draupadi. On hearing this Pandavas remove their upper garments and throw them out. Dussasana forcibly pulls out Draupadi's sari and another of the same type appears on her body, this continues; as one is pulled out another appears and there is a commotion in the hall!
Tuesday, 15 November 2011
The Die is cast. Draupadi a slave. Visiting mahabharata 63
Pandavas reach Hastinapura. They are greeted cordially. Excellent arrangements are made for their stay. Pandavas are pleased and spend a pleasant, happy night. Morning they get ready and are taken to Jayantapura to see the new sabha, the excuse which brought them to Hastinapura.
After a quick visit they return. Sakuni proposes a game of dice. Sakuni manages to overcome Yudhisthira's reluctance, who calls it a poison, by terming it just a harmless past time and by taunting him that he is afraid to loose his wealth and to accept the challenge. When Duryodhana says that Sakuni will play on his behalf, Yudhisthira demurs. But agrees to play when Sakuni reacts with 'If you do not want to play, tell us frankly' .
The game begins and Yudhisthira keeps loosing, attempts by Vidura to stop the game with help of his brother and does not succeed. Yudhisthira loses all his material possessions and then wagers his brothers one by one and loses. Then pledges himself and loses again. Then finally wagers Draupadi and loses.
The entire hall is shocked into silence. Duryodhana is jubilant, thanks his uncle Sakuni profusely. He announces that Draupadi is their slave and asks Vidura bring her. 'Let her be made to enter the apartments meant for servants. She must get familiar with her duties'. Vidura advises Duryodhana not to insult her and that Yudhisthira had no right to wager Draupadi and cautions him to heed his words or face the wrath of Pandavas and be destroyed.
Duryodhana reacts with 'We have had enough and more of this low-born man' and asks his attendant of the court and sends him to fetch Draupadi. Draupadi is stunned with the message that her husband had gambled her away, but does not obey the summons and sends back the attendant with some questions to Yudhisthira, who just keeps his head down and is silent. Duryodhana then sends his brother to fetch her.
Draupadi is horrified by the words of Dussasana and his behaviour and tries to escape but he grabs her long black hair and drags her to the court.
The descriptions and the diaglogues in Vachana Bharata create the scene of the gambling and its aftermath vividly. One detail that Draupadi was in her periods and hence had covered herself with just a sari and was in no condition to present herself to court, but was still dragged into the court is astonishing.
More shocking when Dussasana ignores her pleas and replies: 'You may be in your periods, you may be just covered with one cloth or none at all, it does not matter as you are just our slave'. In this tussle, her sari slips halfway and she cries in shame and in anger 'It appears that dharma and khsatrian values are gone from our land. If not, would the kings and elders like Bhishma and Drona present in this hall could just be a mute witness to this atrocius adhrama?.
After a quick visit they return. Sakuni proposes a game of dice. Sakuni manages to overcome Yudhisthira's reluctance, who calls it a poison, by terming it just a harmless past time and by taunting him that he is afraid to loose his wealth and to accept the challenge. When Duryodhana says that Sakuni will play on his behalf, Yudhisthira demurs. But agrees to play when Sakuni reacts with 'If you do not want to play, tell us frankly' .
The game begins and Yudhisthira keeps loosing, attempts by Vidura to stop the game with help of his brother and does not succeed. Yudhisthira loses all his material possessions and then wagers his brothers one by one and loses. Then pledges himself and loses again. Then finally wagers Draupadi and loses.
The entire hall is shocked into silence. Duryodhana is jubilant, thanks his uncle Sakuni profusely. He announces that Draupadi is their slave and asks Vidura bring her. 'Let her be made to enter the apartments meant for servants. She must get familiar with her duties'. Vidura advises Duryodhana not to insult her and that Yudhisthira had no right to wager Draupadi and cautions him to heed his words or face the wrath of Pandavas and be destroyed.
Duryodhana reacts with 'We have had enough and more of this low-born man' and asks his attendant of the court and sends him to fetch Draupadi. Draupadi is stunned with the message that her husband had gambled her away, but does not obey the summons and sends back the attendant with some questions to Yudhisthira, who just keeps his head down and is silent. Duryodhana then sends his brother to fetch her.
Draupadi is horrified by the words of Dussasana and his behaviour and tries to escape but he grabs her long black hair and drags her to the court.
The descriptions and the diaglogues in Vachana Bharata create the scene of the gambling and its aftermath vividly. One detail that Draupadi was in her periods and hence had covered herself with just a sari and was in no condition to present herself to court, but was still dragged into the court is astonishing.
More shocking when Dussasana ignores her pleas and replies: 'You may be in your periods, you may be just covered with one cloth or none at all, it does not matter as you are just our slave'. In this tussle, her sari slips halfway and she cries in shame and in anger 'It appears that dharma and khsatrian values are gone from our land. If not, would the kings and elders like Bhishma and Drona present in this hall could just be a mute witness to this atrocius adhrama?.
Friday, 11 November 2011
The Sabha at Jayantha; Farewell to Indraprastha. Visiting mahabharata 62
Sakuni after a number of attempts, finally manages to talk to Duryodhana. Duryodhana tells his uncle everything that happened at Indraprastha and says that he cannot be happy till he sees the Pandavas destroyed and beseeches Sakuni to think of a plan. Sakuni says 'They can never be defeated in a war'. and has a plan to grab all that immense wealth of the Pandavas without a drop of blood being shed or any blame being attached!
I hazard a guess that if a poll could be taken, Sakuni will be the most remembered personality in the epics after Krishna and possibly Rama. I am certain that the epithet 'He is cunning like Sakuni' will be heard more often than 'Noble like Rama' when describing a person. Anyway his idea is brilliant. Attacking the weakness of your main opponent.
Sakuni says, 'Yudhisthira has one weakness, gambling. I will use this to serve our ends. I am extremely clever in throwing the dice.' Duryodhana is convinced and requests Sakuni to get the permission from his father to invite the Pandavas for a game of dice. After many discussions the reluctant father, Dhrithrastra is constrained to agree to this ploy and he orders them to build a beautiful hall in Jayanta, a suburb of Hastinapura.
Vidura tries to stop his brother and warns him that this enterprise of his would create new dissensions between the children, but fails in his effort. The sabha is built and Vidura is asked to go and invite the Pandavas for a game of dice. And he leaves for Indraprastha with a heavy heart.
Yudhisthira is intrigued by the sudden appearance of his uncle Vidura and the invitation from Dhritharashtra. When Yudhisthira hears about the game of dice planned and about the players, he becomes despondent. 'The cleverest of the players have been selected. I am weak in this game and Sakuni is a veritable wizard at throwing the dice. But what can I do? All that happens in this world has been ordained by the creator....The king knows that I will never disobey the commands of my elders....It is also the rule among Khastriyas that one must play when one is invited to play. Let fate have her way.'
Accompanied by Kunti and Draupadi, followed by his brothers, Yudhisthira went to Hastinapura at the behest of cruel fate which was prodding him on.
Vachana Bharata gives us some interesting details as a frustrated Duryodhana describes the events to Sakuni. He tells his uncle that as he sees no possibilty equaling the wealth acquired by Pandavas, he rather die. Later he meets Dhritharashtra and again expresses his anguish and details the wealth he has seen with Yudhisthira; 88000 snathakas and grihastas are supported by him; each one of them employ 30 servants. In the palace only golden vessels are used for eating. A conch would be sounded each time 10,000 people ate, and he heard the conch a countless number of times. Later as they take decisions to build the Sabha and plan a game of dice, Vidura is totally kept out of it.
Samhita also adds an interesting sidelight to the story. Years ago, Duryodhana had thrown Shakuni and Shakuni's ninety-nine brothers into a prison. Everyday food enough for just one was given to them. They would pounce upon the food like a pack of wolves. A few wise brothers realised that only one could survive. The drew lots and Shakuni was chosen as the one to survive. They dying brothers are promised by the surviving brother that their deaths would be avenged. Shakuni carves out a beautiful dice from the bones of his dead brothers. All the anger and hatred the brothers had towards Duryodhana had gone into the dice. This unique dice would defeat all the opponents mercilessly. For some reason Shakuni does not try to take revenge but joins Duryodhana.
I hazard a guess that if a poll could be taken, Sakuni will be the most remembered personality in the epics after Krishna and possibly Rama. I am certain that the epithet 'He is cunning like Sakuni' will be heard more often than 'Noble like Rama' when describing a person. Anyway his idea is brilliant. Attacking the weakness of your main opponent.
Sakuni says, 'Yudhisthira has one weakness, gambling. I will use this to serve our ends. I am extremely clever in throwing the dice.' Duryodhana is convinced and requests Sakuni to get the permission from his father to invite the Pandavas for a game of dice. After many discussions the reluctant father, Dhrithrastra is constrained to agree to this ploy and he orders them to build a beautiful hall in Jayanta, a suburb of Hastinapura.
Vidura tries to stop his brother and warns him that this enterprise of his would create new dissensions between the children, but fails in his effort. The sabha is built and Vidura is asked to go and invite the Pandavas for a game of dice. And he leaves for Indraprastha with a heavy heart.
Yudhisthira is intrigued by the sudden appearance of his uncle Vidura and the invitation from Dhritharashtra. When Yudhisthira hears about the game of dice planned and about the players, he becomes despondent. 'The cleverest of the players have been selected. I am weak in this game and Sakuni is a veritable wizard at throwing the dice. But what can I do? All that happens in this world has been ordained by the creator....The king knows that I will never disobey the commands of my elders....It is also the rule among Khastriyas that one must play when one is invited to play. Let fate have her way.'
Accompanied by Kunti and Draupadi, followed by his brothers, Yudhisthira went to Hastinapura at the behest of cruel fate which was prodding him on.
Vachana Bharata gives us some interesting details as a frustrated Duryodhana describes the events to Sakuni. He tells his uncle that as he sees no possibilty equaling the wealth acquired by Pandavas, he rather die. Later he meets Dhritharashtra and again expresses his anguish and details the wealth he has seen with Yudhisthira; 88000 snathakas and grihastas are supported by him; each one of them employ 30 servants. In the palace only golden vessels are used for eating. A conch would be sounded each time 10,000 people ate, and he heard the conch a countless number of times. Later as they take decisions to build the Sabha and plan a game of dice, Vidura is totally kept out of it.
Samhita also adds an interesting sidelight to the story. Years ago, Duryodhana had thrown Shakuni and Shakuni's ninety-nine brothers into a prison. Everyday food enough for just one was given to them. They would pounce upon the food like a pack of wolves. A few wise brothers realised that only one could survive. The drew lots and Shakuni was chosen as the one to survive. They dying brothers are promised by the surviving brother that their deaths would be avenged. Shakuni carves out a beautiful dice from the bones of his dead brothers. All the anger and hatred the brothers had towards Duryodhana had gone into the dice. This unique dice would defeat all the opponents mercilessly. For some reason Shakuni does not try to take revenge but joins Duryodhana.
Thursday, 10 November 2011
The personalities of Yudhisthira and Duryodhana. Visitng mahabharata 61
Today's TOI announced that 'Cambride launches study of ancient India'. They call the study linguistic archeology...expected to unearth greater knowledge of India's ancient intellectual and religious traditions. The oldest dated and illustrated manuscript known, 10th century Buddhist in Sanskrit, was discovered by chance in 1883 in an unused temple!
To quote: "One reason this collection is so important is because of the age of many of the manuscripts. In the heat and humidity of India, materials deteriorate quickly and manuscripts needed to be copied again and again. As a result, many of the early Indian texts no longer exist."
It surely is a miracle that Mahabharata survived. Just imagine the work involved in copying this epic. Thousands of palm leaves would have to be prepared and used. Copy right has a different meaning here!
More about palm leaf manuscripts from another blogger.
"The scribe, usually a monk or a scholar, uses a stylus for writing. The scribe places the leaf strip on the palm of hand, as it is easier to gauge the pressure needed for writing. The letters are written from left to right and the scribe uses the parallel lines of the veins of the leaf to guide him to write straight."
"The letters etched with the stylus are colourless and therefore difficult to read. So it has to be ‘inked’ in a special manner. ... Leaf surface is rubbed with a wad of soft cotton cloth dipped in the resinous oil and ... with charcoal. ... The letters on the palm leaf then appears dark black and the words are distinct and easy to read."
There is much more to palm leaf making (linked here), selection of the leaves, preparation, preservation and so on. It is quite an effort and would have been a cottage industry if the demand was high!
Just to imagine the size of Mahabharata itself is exciting. I guess that two slokas per page would mean 50,000 pages, assuming that it is written on one side. If 500 pages are made into one volume, there will be 100 volumes in all. If we fit in 4 volumes in the length of present day book, it will mean 25 books in all. It will be 13 volumes if the writing is on both sides of the palm leaf.
Incidentally Bhandarkar Oriental Research Institute has specially worked on a critical edition of Mahabharata:
The Critical Edition was collated from 1,259 manuscripts.[4] This edition in 19 volumes (more than 15000 demi-quarto size pages) comprised the critically constituted text of the 18 Parvas of the Mahabharata consisting of more than 89000 verses, an elaborate Critical Apparatus and a Prolegomena on the material and methodology (volume I), written by V.S. Sukhtankar.
Back to the story:
As I try to narrate the story with the help of different versions, I see significant differences in their treatment of the same incident. While Kamala narrates the fun Pandavas had at the discomfiture of Duryodhana. She also gives us an insight into the personalities of both Yudhisthira and Duryodhana.
Yudhisthira is worried about the omens at the time of Sisupala's death. As Vyasa came take leave, Yudhisthira asks: 'My lord, Narada said a dreadful calamity is in store for the world. Please tell me what is to happen.' Vyasa concurs and adds: 'You will have a spell of bad luck lasting for fourteen years.That is not all. With you as the cause, Fate has planned the destruction of all the khastriyas on the face of earth. The wrong-doing of Duryodhana, the power of Bheema and that of Arjuna, the anger of Draupadi, will all be instrumental for this universal destruction.'
These dire predictions by Vyasa and the statement that fate cannot be understood or altered sinks Yudhisthira into depths of despair. He unable to think and unable to speak to anyone about it.
Duryodhana returns to Hastinapura. His heart was near the point of breaking. He would not talk to anyone. He sat alone and thought of the way he had been treated by providence. 'Pandavas are favoured by gods....they were dismissed to a barren strip of land....they have now become the masters of the world'. Thoughts like this were chasing each other in his mind. He sat alone hugging grief to his heart.
The childhood jealousy had turned to hatred and now was an obsession with him. Unlike his father who was a coward and could cover his thoughts with a cloak of hypocrisy, Duryodhana who hated hypocrisy was frank and revelled in speaking his mind. He was a Noble prince and people liked him and were happy with his thirteen years of rule. But he was cursed with one tragic flaw: ENVY.
This one fault led to his fall. If it had not been for this, Duryodhana would have been great indeed.
To quote: "One reason this collection is so important is because of the age of many of the manuscripts. In the heat and humidity of India, materials deteriorate quickly and manuscripts needed to be copied again and again. As a result, many of the early Indian texts no longer exist."
It surely is a miracle that Mahabharata survived. Just imagine the work involved in copying this epic. Thousands of palm leaves would have to be prepared and used. Copy right has a different meaning here!
More about palm leaf manuscripts from another blogger.
"The letters etched with the stylus are colourless and therefore difficult to read. So it has to be ‘inked’ in a special manner. ... Leaf surface is rubbed with a wad of soft cotton cloth dipped in the resinous oil and ... with charcoal. ... The letters on the palm leaf then appears dark black and the words are distinct and easy to read."
There is much more to palm leaf making (linked here), selection of the leaves, preparation, preservation and so on. It is quite an effort and would have been a cottage industry if the demand was high!
Just to imagine the size of Mahabharata itself is exciting. I guess that two slokas per page would mean 50,000 pages, assuming that it is written on one side. If 500 pages are made into one volume, there will be 100 volumes in all. If we fit in 4 volumes in the length of present day book, it will mean 25 books in all. It will be 13 volumes if the writing is on both sides of the palm leaf.
Incidentally Bhandarkar Oriental Research Institute has specially worked on a critical edition of Mahabharata:
The Critical Edition was collated from 1,259 manuscripts.[4] This edition in 19 volumes (more than 15000 demi-quarto size pages) comprised the critically constituted text of the 18 Parvas of the Mahabharata consisting of more than 89000 verses, an elaborate Critical Apparatus and a Prolegomena on the material and methodology (volume I), written by V.S. Sukhtankar.
Back to the story:
As I try to narrate the story with the help of different versions, I see significant differences in their treatment of the same incident. While Kamala narrates the fun Pandavas had at the discomfiture of Duryodhana. She also gives us an insight into the personalities of both Yudhisthira and Duryodhana.
Yudhisthira is worried about the omens at the time of Sisupala's death. As Vyasa came take leave, Yudhisthira asks: 'My lord, Narada said a dreadful calamity is in store for the world. Please tell me what is to happen.' Vyasa concurs and adds: 'You will have a spell of bad luck lasting for fourteen years.That is not all. With you as the cause, Fate has planned the destruction of all the khastriyas on the face of earth. The wrong-doing of Duryodhana, the power of Bheema and that of Arjuna, the anger of Draupadi, will all be instrumental for this universal destruction.'
These dire predictions by Vyasa and the statement that fate cannot be understood or altered sinks Yudhisthira into depths of despair. He unable to think and unable to speak to anyone about it.
Duryodhana returns to Hastinapura. His heart was near the point of breaking. He would not talk to anyone. He sat alone and thought of the way he had been treated by providence. 'Pandavas are favoured by gods....they were dismissed to a barren strip of land....they have now become the masters of the world'. Thoughts like this were chasing each other in his mind. He sat alone hugging grief to his heart.
The childhood jealousy had turned to hatred and now was an obsession with him. Unlike his father who was a coward and could cover his thoughts with a cloak of hypocrisy, Duryodhana who hated hypocrisy was frank and revelled in speaking his mind. He was a Noble prince and people liked him and were happy with his thirteen years of rule. But he was cursed with one tragic flaw: ENVY.
This one fault led to his fall. If it had not been for this, Duryodhana would have been great indeed.
Monday, 7 November 2011
Duryoadhana's embarassment. Draupadi is amused. Visiting Mahabharata 60
Samhita's version for its appealing directness.
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| Duryodhana |
Rajasuya concluded and the guests left, but Duryodhana stayed back at the invitation of his cousin. He is treated well and is taken round Indraprastha. He saw the marvellous palaces and the tributes received- gold,silver, precious stones, valuable furs, silk, muslin, carpets, embroidered shawls, enamel articles, horses, camels and elephants. He saw how devoted Yudhisthira's subjects were and the number of slaves he had. All this Duryodhana saw and nursed his envy and jealousy with care.
One day, he decided to explore the whole palace. He came to a corridor in front of which there was a pond. Duryodhana picked up the hem of his robes so that they wouldn't get wet. Then he stepped into the pond, only to find that it was a floor polished so smooth that it looked like water. He looked about hoping no one had seen his foolish mistake. But then saw Nakula at the door with a glint of laughter in his eyes.
Another time, he was walking down a corridor and banged his head in what seemed to be an empty space. Bheema happened to be passing by and told him that, in fact, it was a crystal door. He opened the door for Duryodhana and went on his errands. Bheema had done this with a serious face but even then Duryodhana felt that Bheema was secretly making fun of him.
Later Duryodhana wandered to another part of the palace. This area had wonderful carved wall and pillars inlaid with gems. While looking the carvings and pillars, Duryodhana accidentally stepped into a pond. He was thoroughly wet. Realising that somebody had watched this antic of his, he looked around. At a window, he saw Draupadi with her ladies-in-waiting. When he saw them, they ran back to their quarters, laughing. Every peal of laughter echoed in his mind. He vowed to see them duly punished and not rest until this was done.
Finally, his rage grew to such an extent, that he left Indraprastha and went back to Hastinapura.
As I thought about the Great Sabha built by Maya for Pandavas, I wondered about the oldest existing palace with Indian architecture. I discovered that Man Mandir palace is probably the oldest. According to architects many of our Palaces mentioned in literature existed but have been cannibalised to build new ones.
The Man Mandir Palace is a testimony to the Rajput culture way back in the medieval era. The Jauhar pond that once sparkled like a jewel in a brass setting served as the burning grounds for the Rajput queens who would commit mass sati here after their kings had been vanquished in battle. Although it has been supposed that the palace was constructed during the 15th century, some regions date further back to the ancient era namely 425 AD
Although the palace does not retain its former glory, traces of its grandiose past can still be found. The tiles that were once used to embellish the exteriors are no longer there. The palace walls also portray a spectacular frieze of ducks wading in the waters. The palace rooms are bare and devoid of their glory and bears testimony to the ravages of time. The large rooms that once functioned as music halls for the womenfolk of the royal family stand in a dilapidated condition today. The palace also houses an underground dungeon where prisoners would be held captive during the Mughal era. The dungeons recount a grisly history. In fact, it was here that the former Mughal emperor Aurangzeb has his sibling Murad incarcerated and executed.
Although the palace does not retain its former glory, traces of its grandiose past can still be found. The tiles that were once used to embellish the exteriors are no longer there. The palace walls also portray a spectacular frieze of ducks wading in the waters. The palace rooms are bare and devoid of their glory and bears testimony to the ravages of time. The large rooms that once functioned as music halls for the womenfolk of the royal family stand in a dilapidated condition today. The palace also houses an underground dungeon where prisoners would be held captive during the Mughal era. The dungeons recount a grisly history. In fact, it was here that the former Mughal emperor Aurangzeb has his sibling Murad incarcerated and executed.
Friday, 4 November 2011
Rajasuya.. Bheeshma's role. Visiting Mahabharata 59
As I read Vachana Bharatha:
While one could understand the animosity Sisupala had towards Krishna who carried away the girl he was to marry, the extent of anger that Bhishma, an elder, generated just because he suggested Krishna for the Agrapooja was again revealing. Sisupala calls Bhishma weak minded!
When Sisupala storms out of the Sabha, Yudhisthira follows to placate him and Bheeshma seeing this tells his grandson not to waste his time. 'Yudhisthira! Don't try to convince him. He is not worth it. Krishna is superior to all the others here, I do not see anyone who has the strength to defeat him. The reason why we offered him pooja first. Also many wise elders have praised Krishna's qualities. We did not honor him because he was our relative. We considered his fame, bravery and his victories before choosing him. Usually brahmins who are wise and elderly or a khastriya who is the most powerful are worthy of this honor. Krishna has both the qualities. In addition who can match his generosity, ability, knowledge, courage, politeness, fame and intelligence? Sisupala has complained without knowing all this. No king who is knowledgeable would object to this!
Bheeshma must have spoken within the earshot of Sisupala, who retorts: 'As an elder are you not ashamed to talk like this, trying to scare the other kings? It is like the blind leading the blind. How can you praise an arrogant and foolish person like Keshava. Your tongue should split into hundred strands for having spoken thus. How could a wise elder praise a cowherd? He then belittles all the known achievements of Krishna. He calls the Govardhana hill Krishna lifted to protect his people an anthill! He brands him a sinner for having killed a woman, Pootana. Concludes that the pooja which was performed was just useless. He then goes on to verbally attack Bheeshma ridiculing all he did and considered praiseworthy even by gods.
'Bheeshma you speak dharma but do not follow it yourself. The fact you brought home Amba who had given her heart to another was not dharma. Your brother who rejected her acted in the right manner. Your brahmacharya is useless. You have not served any elder to learn dharma from him. A man who has no son is just wasting his time doing yagna and yaga and other vratas. You, a childless old man, who teaches false dharma will be killed the same away as the old swan which stole eggs from other swans for food, was killed.'
Sisupala continues his tirade against Krishna and gets even angrier as Bheeshma narrates the story about Sisupala's birth and the heavenly predictions. He threatens Bheeshma: 'You are alive only because these kings here have tolerated you so far. I have not seen anyone like you who is foolish enough to take on the whole world!'. Bheeshma retorts contemptuously: 'Oh! Is it because they have let me be, I am alive? I do not consider these kings even equal to a blade of grass!'
While this remark amused some of the kings, some others were upset. They all shout: 'This old man is too much! Let us not forgive this insult. Let us all together kill him like cattle or put him on fire!' Bhesshma is not cowed down by this threat. He counters: 'Let us not waste time in idle talk. There is no end to it. First hear my suggestion, then you can decide to either kill me or burn me. We have already performed the pooja and have honored Krishna. If anyone is willing to die, challenge him for a fight.' Sisupala accepts the challenge and fights Krishna and meets his end.
While one could understand the animosity Sisupala had towards Krishna who carried away the girl he was to marry, the extent of anger that Bhishma, an elder, generated just because he suggested Krishna for the Agrapooja was again revealing. Sisupala calls Bhishma weak minded!
When Sisupala storms out of the Sabha, Yudhisthira follows to placate him and Bheeshma seeing this tells his grandson not to waste his time. 'Yudhisthira! Don't try to convince him. He is not worth it. Krishna is superior to all the others here, I do not see anyone who has the strength to defeat him. The reason why we offered him pooja first. Also many wise elders have praised Krishna's qualities. We did not honor him because he was our relative. We considered his fame, bravery and his victories before choosing him. Usually brahmins who are wise and elderly or a khastriya who is the most powerful are worthy of this honor. Krishna has both the qualities. In addition who can match his generosity, ability, knowledge, courage, politeness, fame and intelligence? Sisupala has complained without knowing all this. No king who is knowledgeable would object to this!
Bheeshma must have spoken within the earshot of Sisupala, who retorts: 'As an elder are you not ashamed to talk like this, trying to scare the other kings? It is like the blind leading the blind. How can you praise an arrogant and foolish person like Keshava. Your tongue should split into hundred strands for having spoken thus. How could a wise elder praise a cowherd? He then belittles all the known achievements of Krishna. He calls the Govardhana hill Krishna lifted to protect his people an anthill! He brands him a sinner for having killed a woman, Pootana. Concludes that the pooja which was performed was just useless. He then goes on to verbally attack Bheeshma ridiculing all he did and considered praiseworthy even by gods.
'Bheeshma you speak dharma but do not follow it yourself. The fact you brought home Amba who had given her heart to another was not dharma. Your brother who rejected her acted in the right manner. Your brahmacharya is useless. You have not served any elder to learn dharma from him. A man who has no son is just wasting his time doing yagna and yaga and other vratas. You, a childless old man, who teaches false dharma will be killed the same away as the old swan which stole eggs from other swans for food, was killed.'
Sisupala continues his tirade against Krishna and gets even angrier as Bheeshma narrates the story about Sisupala's birth and the heavenly predictions. He threatens Bheeshma: 'You are alive only because these kings here have tolerated you so far. I have not seen anyone like you who is foolish enough to take on the whole world!'. Bheeshma retorts contemptuously: 'Oh! Is it because they have let me be, I am alive? I do not consider these kings even equal to a blade of grass!'
While this remark amused some of the kings, some others were upset. They all shout: 'This old man is too much! Let us not forgive this insult. Let us all together kill him like cattle or put him on fire!' Bhesshma is not cowed down by this threat. He counters: 'Let us not waste time in idle talk. There is no end to it. First hear my suggestion, then you can decide to either kill me or burn me. We have already performed the pooja and have honored Krishna. If anyone is willing to die, challenge him for a fight.' Sisupala accepts the challenge and fights Krishna and meets his end.
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