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96
MA MEHENDALE
implored Gandhari to forgive him for his misdeed.29 Bhima made no reference to Duryodhana's alleged misdeed in the sabha and his (Bhima's) consequent vow. Bhima's own admission to Gandhärī leaves no doubt about the spurious nature of the vow (and also the curse).
Notes and References
1. 9.28.18, 24-25, 52;9.29.53,6 1,64;9.30.4. 18. 29.30.17.20.27.29-34. 3 9.56.6,7 4. 9.56.53.61-62 5. 9.56.63-64,67 6. 9.57.4. 7. 9.57.40-45
8. abhyutsmayitvå radheyam bhimam ádharşayann iva / draupadyan preksamanayah
savyam urum adarşayat // 2.63. 12. The stanza has been misunderstood. It is taken to mean that Duryodhana bared his thigh to show it to Draupadi. This is not true. The genitive absolute construction draupadyah preksamanayan is intended to convey Duryodhana's disregard for Draupadi's presence in the Sabhā (Panini 2.3.38). A similar construction is found in vaidarbhyan preksamānayan panakalam amanyata (3.56.8) where Nala is described as agreeing to play the game of dice with Puskara in spite of the presence of Damayanti. In such instances the verbs preks-, drs- mış. are used only to indicate the presence of the person concerned. The above stanza (2.63.12) really means that Duryodhana bared his thigh to show it to Karna, which made him smile abhyutsmayitva), and to Bhima as if to assail or challenge him (adharşayann iva). This he did in spite of the
presence of Draupadi. 9 263.13-14
10 3.11.32-34 11. 7.77.7, 10.20. 12. 9.23.47;9.26.9.24.
13. For unsuccessful attempts made also by Yudhisthira and Dhrstadyumna to kill
Duryodhana see 8.20. 6-31; 8.40. 20-38. 14. 9.31.24-25;52-53. 15. 9.32.1-7 16. 9.31.60 17. 932.15-18.
18. 861.16
Madhu Vidya/531
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