Madhuvidya

SR No.: 006525
Original Sutra Author: N/A
Author: S D Laddu, T N Dharmadhikari, Madhvi Kolhatkar, Pratibha Pingle
Publisher: L D Indology Ahmedabad
Publication Year: 2001
Total Pages: 762
Language: English
Classification: Book_English, Literature, & Philosophy
File Size: 17 MB

Page 547

172
Annals BORI, LXXVIII (1997)
dary (5.135. 15).13 If Duryodhana had agreed to return their share of the kingdom to the Paodavas or if he had shown willingness to settle the whole matter by giving the Pāədavas five villages as suggested by Yudhişthira, battle could have been averted. Then the Pandavas would not have got the opportunity to avenge the insuit 10 Draupadi. Hence Bhima was happy (dişiya ) that the battle enabled the Pandavas to achieve the double objective.
In the first part of his paper H. has tried to establish that Draupadi wore her hair loose and kept them unwashed for a pretty long time. This was only to prepare ground for establishing in the second part of his paper his main thesis viz. that epic Draupadi is the prefiguration of later Kāli," the exemplary Goddess of the disbevelled hair" (p. 206).
While looking for evidence in this direction, H. notices association of Draupadi with Death and Destruction. As was noticed above, H. points out that according to the epic narrator Sairandhrl meant Death to Kicaka. Next, he points out that at the time of Draupadi's birth an invisible voice prophesied that Krşā will lead the Kşatriyas to destruction ( krsnā kşa yam kşatram nini sati 1. 155.44) Draupadi's name Krşoa, which is also a common epithet of Kali is thus directly connected with Destruction,
The Kicakavadha incident has been already discussed above. As regards the prophecy it may be noted that the Brāhmaṇas present at the time of Draupadi's birth gave her the name Kșşqa specifically on account of her dark complexion (krsnety evābruvan krstām krşnabhut să hi varnata) 1. 155. 50). The Brāhmaṇas proceeded with their work as though they knew nothing about the prophecy. The name Krşņā is intelligible even in the absence of the prophecy. One may therefore consider that that part of the prophecy which connects Draupadl with the destruction of the Ksatriyas did not figure in the original text. Its presence gives rise to an internal incongruity. The text says that hearing the prophecy, the Pāñcālas were extremely delighted, so much so that the earth could not bear them (na caitān harşasumpūrnān iyam sehe vasundharā 1.155. 46). One cannot understand such great joy of the people if the newly born girl was going to be the cause of great destruction. If, however, we omit the lines 1. 155. 44cd and 1. 155. 45cd
That in the following two stanzas Kunti considered the insult done to Draupadi even more important than the loss of kingdom is not consistent with what goes before. If that were really the case, Kunti should have mentioned it first. Moreover, the story of Vidurā is not at all suited for inciting, a warrior to take up arms because his wife was insulted. This point is irrelevant in the context of the Vidurā narrative. Hence the stanzas which refer to Draupadi in Kunti's message are suspect.
Madhu Vidyā/522