The Mahabharata, of ,Krishna-Dwaipayana Vyasa ,BOOK 2  (Digvijaya Parva),
SECTION LXV

Duryodhana said,--'Come, Kshatta, bring hither Draupadi the dear and

loved wife of the Pandavas. Let her sweep the chambers, force her

thereto, and let the unfortunate one stay where our serving-women are.'

"Vidura said,--'Dost thou not know, O wretch, that by uttering such harsh

words thou art tying thyself with cords? Dost thou not understand that

thou art hanging on the edge of a precipice? Dost thou not know that

being a deer thou provokest so many tigers to rage? Snakes of deadly

venom, provoked to ire, are on thy head! Wretch, do not further provoke

them lest thou goest to the region of Yama. In my judgement, slavery does

not attach to Krishna, in as much as she was staked by the King after he

had lost himself and ceased to be his own master. Like the bamboo that

beareth fruit only when it is about to die, the son of Dhritarashtra

winneth this treasure at play. Intoxicated, he perceiveth nor in these

his last moments that dice bring about enmity and frightful terrors. No

man should utter harsh speeches and pierce the hearts of the others. No

man should subjugate his enemies by dice and such other foul means. No

one should utter such words as are disapproved by the Vedas and lead to

hell and annoy others. Some one uttereth from his lips words that are

harsh. Stung by them another burneth day and night. These words pierce

the very heart of another. The learned, therefore, should never utter

them, pointing them at others. A goat had once swallowed a hook, and when

it was pierced with it, the hunter placing the head of the animal on the

ground tore its throat frightfully in drawing it out. Therefore, O

Duryodhana, swallow not the wealth of the Pandavas. Make them not thy

enemies. The sons of Pritha never use words such as these. It is only low

men that are like dogs who use harsh words towards all classes of people,

viz., those that have retired to the woods, those leading domestic lives,

those employed in ascetic devotions and those that are of great learning.

Alas! the son of Dhritarashtra knoweth not that dishonesty is one of the

frightful doors of hell. Alas! many of the Kurus with Dussasana amongst

them have followed him in the path of dishonesty in the matter of this

play at dice. Even gourds may sink and stones may float, and boats also

may always sink in water, still this foolish king, the son of

Dhritarashtra, listeneth not to my words that are even as regimen unto

him. Without doubt, he will be the cause of the destruction of the Kurus.

When the words of wisdom spoken by friends and which are even as fit

regimen are not listened to, but on the other hand temptation is on the

increase, a frightful and universal destruction is sure to overtake all

the Kurus."

SECTION LXVI

Vaisampayana said,--"Intoxicated with pride, the son of Dhritarashtra

spake,--'Fie on Kshatta! and casting his eyes upon the Pratikamin in

attendance, commanded him, in the midst of all those reverend seniors,

saying,--'Go Pratikamin, and bring thou Draupadi hither. Thou hast no

fear from the sons of Pandu. It is Vidura alone that raveth in fear.

Besides, he never wisheth our prosperity!'"

Vaisampayana continued,--"Thus commanded, the Pratikamin, who was of the

Suta caste, hearing the words of the king, proceeded with haste, and

entering the abode of the Pandavas, like a dog in a lion's den,

approached the queen of the sons of Pandu. And he said,--'Yudhishthira

having been intoxicated with dice, Duryodhana, O Draupadi, hath won thee.

Come now, therefore, to the abode of Dhritarashtra. I will take thee, O

Yajnaseni, and put thee in some menial work.'

Draupadi said,--'Why, O Pratikamin, dost thou say so? What prince is

there who playeth staking his wife? The king was certainly intoxicated

with dice. Else, could he not find any other object to stake?'

"The Pratikamin said,--'When he had nothing else to stake, it was then

that Ajatasatru, the son of Pandu, staked thee. The king had first staked

his brothers, then himself, and then thee, O princess.'

"Draupadi said,--'O son of the Suta race, go, and ask that gambler

present in the assembly, whom he hath lost first, himself, or me.

Ascertaining this, come hither, and then take me with thee, O son of the

Suta race.'

Vaisampayana continued,--"The messenger coming back to the assembly told

all present the words of Draupadi. And he spoke unto Yudhishthira sitting

in the midst of the kings, these words,--Draupadi hath asked thee, Whose

lord wert thou at the time thou lost me in play? Didst thou lose thyself

first or me? Yudhishthira, however sat there like one demented and

deprived of reason and gave no answer good or ill to the Suta.

"Duryodhana then said,--'Let the princess of Panchala come hither and put

her question. Let every one hear in this assembly the words that pass

between her and Yudhishthira.'

Vaisampayana continued,--"The messenger, obedient to the command of

Duryodhana, going once again to the palace, himself much distressed, said

unto Draupadi,--'O princess, they that are in the assembly are summoning

thee. It seemeth that the end of the Kauravas is at hand. When

Duryodhana, O princess, is for taking thee before the assembly, this

weak-brained king will no longer be able to protect his prosperity.'

"Draupadi said,--'The great ordainer of the world hath, indeed, ordained

so. Happiness and misery pay their court to both the wise and unwise.

Morality, however, it hath been said, is the one highest object in the

world. If cherished, that will certainly dispense blessings to us. Let

not that morality now abandon the Kauravas. Going back to those that are

present in that assembly, repeat these my words consonant with morality.

I am ready to do what those elderly and virtuous persons conversant with

morality will definitely tell me.

Vaisampayana continued,--"The Suta, hearing these words of Yajnaseni,

came back to the assembly and repeated the words of Draupadi. But all sat

with faces downwards, uttering not a word, knowing the eagerness and

resolution of Dhritarashtra's son.

"Yudhishthira, however, O bull of the Bharata race, hearing of

Duryodhana's intentions, sent a trusted messenger unto Draupadi,

directing that although she was attired in one piece of cloth with her

navel itself exposed, in consequence of her season having come, she

should come before her father-in-law weeping bitterly. And that

intelligent messenger, O king, having gone to Draupadi's abode with

speed, informed her of the intentions of Yudhishthira. The illustrious

Pandavas, meanwhile, distressed and sorrowful, and bound by promise,

could not settle what they should do. And casting his eyes upon them,

king Duryodhana, glad at heart, addressed the Suta and said,--'O

Pratikamin, bring her hither. Let the Kauravas answer her question before

her face. The Suta, then, obedient to his commands, but terrified at the

(possible) wrath of the daughter of Drupada, disregarding his reputation

for intelligence, once again said to those that were in the

assembly,--what shall I say unto Krishna?'

"Duryodhana, hearing this, said,--'O Dussasana, this son of my Suta, of

little intelligence, feareth Vrikodara. Therefore, go thou thyself and

forcibly bring hither the daughter of Yajnasena, Our enemies at present

are dependent on our will. What can they do thee?' Hearing the command of

his brother, prince Dussasana rose with blood-red eyes, and entering the

abode of those great warriors, spake these words unto the princess,

'Come, come, O Krishna, princess of Panchala, thou hast been won by us.

And O thou of eyes large as lotus leaves, come now and accept the Kurus

for thy lords. Thou hast been won virtuously, come to the assembly.' At

these words, Draupadi, rising up in great affliction, rubbed her pale

face with her hands, and distressed she ran to the place where the ladies

of Dhritarashtra's household were. At this, Dussasana roaring in anger,

ran after her and seized the queen by her locks, so long and blue and

wavy. Alas! those locks that had been sprinkled with water sanctified

with mantras in the great Rajasuya sacrifice, were now forcibly seized by

the son of Dhritarashtra disregarding the prowess of the Pandavas. And

Dussasana dragging Krishna of long long locks unto the presence of the

assembly--as if she were helpless though having powerful protectors--and

pulling at her, made her tremble like the banana plant in a storm. And

dragged by him, with body bent, she faintly cried--'Wretch! it ill

behoveth thee to take me before the assembly. My season hath come, and I

am now clad in one piece of attire. But Dussasana dragging Draupadi

forcibly by her black locks while she was praying piteously unto Krishna

and Vishnu who were Narayana and Nara (on earth), said unto her--'Whether

thy season hath come or not, whether thou art attired in one piece of

cloth or entirely naked, when thou hast been won at dice and made our

slave, thou art to live amongst our serving-women as thou pleasest."

Vaisampayana continued,--"With hair dishevelled and half her attire

loosened, all the while dragged by Dussasana, the modest Krishna consumed

with anger, faintly said--"In this assembly are persons conversant with

all the branches of learning devoted to the performance of sacrifices and

other rites, and all equal unto Indra, persons some of whom are really my

superiors and others who deserve to be respected as such. I can not stay

before them in this state. O wretch! O thou of cruel deeds, drag me not

so. Uncover me not so. The princes (my lords) will not pardon thee, even

if thou hast the gods themselves with Indra as thy allies. The

illustrious son of Dharma is now bound by the obligations of morality.

Morality, however, is subtle. Those only that are possessed of great

clearness of vision can ascertain it. In speech even I am unwilling to

admit an atom of fault in my lord forgetting his virtues. Thou draggest

me who am in my season before these Kuru heroes. This is truly an

unworthy act. But no one here rebuketh thee. Assuredly, all these are of

the same mind with thee. O fie! Truly hath the virtue of the Bharata

gone! Truly also hath the usage of those acquainted with the Kshatriya

practice disappeared! Else these Kurus in this assembly would never have

looked silently on this act that transgresseth the limits of their

practices. Oh! both Drona and Bhishma have lost their energy, and so also

hath the high-souled Kshatta, and so also this king. Else, why do these

foremost of the Kuru elders look silently on this great crime?"

Vaisampayana continued,--"Thus did Krishna of slender waist cry in

distress in that assembly. And casting a glance upon her enraged

lords--the Pandavas--who were filled with terrible wrath, she inflamed

them further with that glance of hers. And they were not so distressed at

having been robbed of their kingdom, of their wealth, of their costliest

gems, as with that glance of Krishna moved by modesty and anger. And

Dussasana, beholding Krishna looking at her helpless lords, dragging her

still more forcibly, and addressed her, 'Slave, Slave' and laughed aloud.

And at those words Karna became very glad and approved of them by

laughing aloud. And Sakuni, the son of Suvala, the Gandhara king,

similarly applauded Dussasana. And amongst all those that were in the

assembly except these three and Duryodhana, every one was filled with

sorrow at beholding Krishna thus dragged in sight of that assembly. And

beholding it all, Bhishma said, 'O blessed one, morality is subtle. I

therefore am unable to duly decide this point that thou hast put,

beholding that on the one hand one that hath no wealth cannot stake the

wealth belonging to others, while on the other hand wives are always

under the orders and at the disposal of their lords. Yudhishthira can

abandon the whole world full of wealth, but he will never sacrifice

morality. The son of Pandu hath said--'I am won.' Therefore, I am unable

to decide this matter. Sakuni hath not his equal among men at dice-play.

The son of Kunti still voluntarily staked with him. The illustrious

Yudhishthira doth not himself regard that Sakuni hath played with him

deceitfully. Therefore, I can not decide this point."

"Draupadi said,--"The king was summoned to this assembly and though

possessing no skill at dice, he was made to play with skilful, wicked,

deceitful and desperate gamblers. How can he be said then to have staked

voluntarily? The chief of the Pandavas was deprived of his senses by

wretches of deceitful conduct and unholy instincts, acting together, and

then vanquished. He could not understand their tricks, but he hath now

done so. Here, in this assembly, there are Kurus who are the lords of

both their sons and their daughters-in-law! Let all of them, reflecting

well upon my words, duly decide the point that I have put.

Vaisampayana continued,--'Unto Krishna who was thus weeping and crying

piteously, looking at times upon her helpless lord, Dussasana spake many

disagreeable and harsh words. And beholding her who was then in her

season thus dragged, and her upper garments loosened, beholding her in

that condition which she little deserved, Vrikodara afflicted beyond

endurance, his eyes fixed upon Yudhishthira, gave way to wrath."

"Bhima said,--'O Yudhishthira, gamblers have in their houses many women

of loose character. They do not yet stake those women having kindness for

them even. Whatever wealth and other excellent articles the king of Kasi

gave, whatever, gems, animals, wealth, coats of mail and weapons that

other kings of the earth gave, our kingdom, thyself and ourselves, have

all been won by the foes. At all this my wrath was not excited for thou

art our lord. This, however, I regard as a highly improper act--this act

of staking Draupadi. This innocent girl deserveth not this treatment.

Having obtained the Pandavas as her lords, it is for thee alone that she

is being thus persecuted by the low, despicable, cruel, and mean-minded

Kauravas. It is for her sake, O king, that my anger falleth on thee. I

shall burn those hands of thine. Sahadeva, bring some fire."

'Arjuna hearing this, said,--'Thou hast never, O Bhimasena, before this

uttered such words as these. Assuredly thy high morality hath been

destroyed by these cruel foes. Thou shouldst not fulfil the wishes of the

enemy. Practise thou the highest morality. Whom doth it behave to

transgress his virtuous eldest brother? The king was summoned by the foe,

and remembering the usage of the Kshatriyas, he played at dice against

his will. That is certainly conducive to our great fame.

'Bhima said,--'If I had not known, O Dhananjaya, that the king had acted

according to Kshatriya usage, then I would have, taking his hands

together by sheer force, burnt them in a blazing fire."

Vaisampayana continued,--"Beholding the Pandavas thus distressed and the

princess of Panchala also thus afflicted, Vikarna the son of

Dhritarashtra said--'Ye kings, answer ye the question that hath been

asked by Yajnaseni. If we do not judge a matter referred to us, all of us

will assuredly have to go to hell without delay. How is that Bhishma and

Dhritarashtra, both of whom are the oldest of the Kurus, as also the

high-souled Vidura, do not say anything! The son of Bharadwaja who is the

preceptor of us, as also Kripa, is here. Why do not these best of

regenerate ones answer the question? Let also those other kings assembled

here from all directions answer according to their judgment this

question, leaving aside all motives of gain and anger. Ye kings, answer

ye the question that hath been asked by this blessed daughter of king

Drupada, and declare after reflection on which side each of ye is.' Thus

did Vikarna repeatedly appeal to those that were in that assembly. But

those kings answered him not one word, good or ill. And Vikarna having

repeatedly appealed to all the kings began to rub his hands and sigh like

a snake. And at last the prince said--'Ye kings of the earth, ye

Kauravas, whether ye answer this question or not, I will say what I

regard as just and proper. Ye foremost of men, it hath been said that

hunting, drinking, gambling, and too much enjoyment of women, are the

four vices of kings. The man, that is addicted to these, liveth forsaking

virtue. And people do not regard the acts done by a person who is thus

improperly engaged, as of any authority. This son of Pandu, while deeply

engaged in one of these vicious acts, urged thereto by deceitful

gamblers, made Draupadi a stake. The innocent Draupadi is, besides, the

common wife of all the sons of Pandu. And the king, having first lost

himself offered her as a stake. And Suvala himself desirous of a stake,

indeed prevailed upon the king to stake this Krishna. Reflecting upon all

these circumstances, I regard Draupadi as not won."

"Hearing these words, a loud uproar rose from among those present in that

assembly. And they all applauded Vikarna and censured the son of Suvala.

And at that sound, the son of Radha, deprived of his senses by anger,

waving his well-shaped arms, said these words,--'O Vikarna, many opposite

and inconsistent conditions are noticeable in this assembly. Like fire

produced from a faggot, consuming the faggot itself, this thy ire will

consume thee. These personages here, though urged by Krishna, have not

uttered a word. They all regard the daughter of Drupada to have been

properly won. Thou alone, O son of Dhritarashtra in consequence of thy

immature years, art bursting with wrath, for though but a boy thou

speakest in the assembly as if thou wert old. O younger brother of

Duryodhana, thou dost not know what morality truly is, for thou sayest

like a fool that this Krishna who hath been (justly) won as not won at

all. O son of Dhritarashtra, how dost thou regard Krishna as not won,

when the eldest of the Pandavas before this assembly staked all his

possessions? O bull of the Bharata race, Draupadi is included in all the

possessions (of Yudhishthira). Therefore, why regardest thou Krishna who

hath been justly won as not won? Draupadi had been mentioned (by Suvala)

and approved of as a stake by the Pandavas. For what reason then dost

thou yet regard her as not won? Or, if thou thinkest that bringing her

hither attired in a single piece of cloth, is an action of impropriety,

listen to certain excellent reasons I will give. O son of the Kuru race,

the gods have ordained only one husband for one woman. This Draupadi,

however, hath many husbands. Therefore, certain it is that she is an

unchaste woman. To bring her, therefore, into this assembly attired

though she be in one piece of cloth--even to uncover her is not at all an

act that may cause surprise. Whatever wealth the Pandavas had--she

herself and these Pandavas themselves,--have all been justly won by the

son of Suvala. O Dussasana, this Vikarna speaking words of (apparent)

wisdom is but a boy. Take off the robes of the Pandavas as also the

attire of Draupadi. Hearing these words the Pandavas, O Bharata, took of

their upper garments and throwing them down sat in that assembly. Then

Dussasana, O king, forcibly seizing Draupadi's attire before the eyes of

all, began to drag it off her person."

Vaisampayana continued,--"When the attire of Draupadi was being thus

dragged, the thought of Hari, (And she herself cried aloud, saying), 'O

Govinda, O thou who dwellest in Dwaraka, O Krishna, O thou who art fond

of cow-herdesses (of Vrindavana). O Kesava, seest thou not that the

Kauravas are humiliating me. O Lord, O husband of Lakshmi, O Lord of

Vraja (Vrindavana), O destroyer of all afflictions, O Janarddana, rescue

me who am sinking in the Kaurava Ocean. O Krishna, O Krishna, O thou

great yogin, thou soul of the universe, Thou creator of all things, O

Govinda, save me who am distressed,--who am losing my senses in the midst

of the Kurus.' Thus did that afflicted lady resplendent still in her

beauty, O king covering her face cried aloud, thinking of Krishna, of

Hari, of the lord of the three worlds. Hearing the words of Draupadi,

Krishna was deeply moved. And leaving his seat, the benevolent one from

compassion, arrived there on foot. And while Yajnaseni was crying aloud

to Krishna, also called Vishnu and Hari and Nara for protection, the

illustrious Dharma, remaining unseen, covered her with excellent clothes

of many hues. And, O monarch as the attire of Draupadi was being dragged,

after one was taken off, another of the same kind, appeared covering her.

And thus did it continue till many clothes were seen. And, O exalted on,

owing to the protection of Dharma, hundreds upon hundreds of robes of

many hues came off Draupadi's person. And there arose then a deep uproar

of many many voices. And the kings present in that assembly beholding

that most extraordinary of all sights in the world, began to applaud

Draupadi and censure the son of Dhritarashtra. And Bhima then, squeezing

his hands, with lips quivering in rage, swore in the midst of all those

kings a terrible oath in a loud voice.

"And Bhima said,--Hear these words of mine, ye Kshatriyas of the world.

Words such as these were never before uttered by other men, nor will

anybody in the future ever utter them. Ye lords of earth, if having

spoken these words I do not accomplish them hereafter, let me not obtain

the region of my deceased ancestors. Tearing open in battle, by sheer

force, the breast of this wretch, this wicked-minded scoundrel of the

Bharata race, if I do not drink his life-blood, let me not obtain the

region of my ancestors."

Vaisampayana continued,--"Hearing these terrible words of Bhima that made

the down of the auditors to stand on end, everybody present there

applauded him and censured the son of Dhritarashtra. And when a mass of

clothes had been gathered in that assembly, all dragged from the person

of Draupadi, Dussasana, tired and ashamed, sat down. And beholding the

sons of Kunti in that state, the persons--those gods among men--that were

in that assembly all uttered the word 'Fie!'(on the son of

Dhritarashtra). And the united voices of all became so loud that they

made the down of anybody who heard them stand on end. And all the honest

men that were in that assembly began to say,--'Alas! the Kauravas answer

not the question that hath been put to them by Draupadi. And all

censuring Dhritarashtra together, made a loud clamour. Then Vidura, that

master of the science of morality, waving his hands and silencing every

one, spake these words;--'Ye that are in this assembly, Draupadi having

put her question is weeping helplessly. Ye are not answering her. Virtue

and morality are being persecuted by such conduct. An afflicted person

approacheth an assembly of good men, like one that is being consumed by

fire. They that are in the assembly quench that fire and cool him by

means of truth and morality. The afflicted person asketh the assembly

about his rights, as sanctioned by morality. They that are in the

assembly should, unmoved by interest and anger, answer the question. Ye

kings, Vikarna hath answered the question, according to his own knowledge

and judgment. Ye should also answer it as ye think proper. Knowing the

rules of morality, and having attended an assembly, he that doth not

answer a query that is put, incurreth half the demerit that attacheth to

a lie. He, on the other hand, who, knowing the rules of morality and

having joined an assembly answereth falsely, assuredly incurreth the sin

of a lie. The learned quote as an example in this connection the old

history of Prahlada and the son of Angirasa.

"There was of old a chief of the Daityas of the name Prahlada. He had a

son named Virochana. And Virochana, for the sake of obtaining a bride,

quarrelled with Sudhanwan, the son of Angiras. It hath been heard by us

that they mutually wagered their lives, saying--I am superior,--I am

superior,--for the sake of obtaining a bride. And after they had thus

quarrelled with each other, they both made Prahlada the arbitrator to

decide between them. And they asked him, saying;--Who amongst us is

superior (to the other)? Answer this question. Speak not falsely.

Frightened at this quarrel, Prahlada cast his eyes upon Sudhanwan. And

Sudhanwan in rage, burning like unto the mace of Yama, told him,--If thou

answerest falsely, or dost not answer at all thy head will then be split

into a hundred pieces by the wielder of the thunderbolt with that bolt of

his.--Thus addressed by Sudhanwan, the Daitya, trembling like a leaf of

the fig tree, went to Kasyapa of great energy, for taking counsel with

him. And Prahlada said,--'Thou art, O illustrious and exalted one, fully

conversant with the rules of morality that should guide both the gods and

the Asuras and the Brahmanas as well. Here, however, is a situation of

great difficulty in respect of duty. Tell me, I ask thee, what regions

are obtainable by them who upon being asked a question, answer it not, or

answer it falsely. Kasyapa thus asked answered.--'He that knoweth, but

answereth not a question from temptation, anger or fear, casteth upon

himself a thousand nooses of Varuna. And the person who, cited as a

witness with respect to any matter of ocular or auricular knowledge,

speaketh carelessly, casteth a thousand nooses of Varuna upon his own

person. On the completion of one full year, one such noose is loosened.

Therefore, he that knoweth, should speak the truth without concealment.

If virtue, pierced by sin, repaireth to an assembly (for aid), it is the

duty of every body in the assembly to take off the dart, otherwise they

themselves would be pierced with it. In an assembly where a truly

censurable act is not rebuked, half the demerit of that act attacheth to

the head of that assembly, a fourth to the person acting censurably and a

fourth unto those others that are there. In that assembly, on the other

hand, when he that deserveth censure is rebuked, the head of the assembly

becometh freed from all sins, and the other members also incur none. It

is only the perpetrator himself of the act that becometh responsible for

it. O Prahlada, they who answer falsely those that ask them about

morality destroy the meritorious acts of their seven upper and seven

lower generations. The grief of one who hath lost all his wealth, of one

who hath lost a son, of one who is in debt, of one who is separated from

his companions, of a woman who hath lost her husband, of one that hath

lost his all in consequence of the king's demand, of a woman who is

sterile, of one who hath been devoured by a tiger (during his last

struggles in the tiger's claws), of one who is a co-wife, and of one who

hath been deprived of his property by false witnesses, have been said by

the gods to be uniform in degree. These different sorts of grief are his

who speaketh false. A person becometh a witness in consequence of his

having seen, heard, and understood a thing. Therefore, a witness should

always tell the truth. A truth-telling witness never loseth his religious

merits and earthly possessions also.' Hearing these words of Kasyapa,

Prahlada told his son, "Sudhanwan is superior to thee, as indeed, (his

father) Angiras is superior to me. The mother also of Sudhanwan is

superior to thy mother. Therefore, O Virochana, this Sudhanwan is now the

lord of the life." At these words of Prahlada, Sudhanwan said, "Since

unmoved by affection for thy child, thou hast adhered to virtue, I

command, let this son of thine live for a hundred years."

"Vidura continued,--Let all the persons, therefore, present in this

assembly hearing these high truths of morality, reflect upon what should

be the answer to the question asked by Draupadi".

Vaisampayana continued,--"The kings that were there hearing these words

of Vidura, answered not a word, yet Karna alone spoke unto Dussasana,

telling him. Take away this serving-woman Krishna into the inner

apartments. And thereupon Dussasana began to drag before all the

spectators the helpless and modest Draupadi, trembling and crying

piteously unto the Pandavas her lords."

SECTION LXVIII

Draupadi said,--'Wait a little, thou worst of men, thou wicked-minded

Dussasana. I have an act to perform--a high duty that hath not been

performed by me yet. Dragged forcibly by this wretch's strong arms, I was

deprived of my senses. I salute these reverend seniors in this assembly

of the Kurus. That I could not do this before cannot be my fault.'"

Vaisampayana said,--"Dragged with greater force than before, the

afflicted and helpless Draupadi, undeserving of such treatment, falling

down upon the ground, thus wept in that assembly of the Kurus,--

"'Alas, only once before, on the occasion of the Swayamvara, I was beheld

by the assembled kings in the amphitheatre, and never even once beheld

afterwards. I am to-day brought before this assembly. She whom even the

winds and the sun had seen never before in her palace is to-day before

this assembly and exposed to the gaze of the crowd. Alas, she whom the

sons of Pandu could not, while in her palace, suffer to be touched even

by the wind, is to-day suffered by the Pandavas to be seized and dragged

by this wretch. Alas, these Kauravas also suffer their daughter-in-law,

so unworthy of such treatment, to be thus afflicted before them. It

seemeth that the times are out of joint. What can be more distressing to

me, than that though high-born and chaste, I should yet be compelled to

enter this public court? Where is that virtue for which these kings were

noted? It hath been heard that the kings of ancient days never brought

their wedded wives into the public court. Alas, that eternal usage hath

disappeared from among the Kauravas. Else, how is it that the chaste wife

of the Pandavas, the sister of Prishata's son, the friend of Vasudeva, is

brought before this assembly? Ye Kauravas, I am the wedded wife of king

Yudhishthira the just, hailing from the same dynasty to which the King

belonged. Tell me now if I am a serving-maid or otherwise. I will

cheerfully accept your answer. This mean wretch, this destroyer of the

name of the Kurus, is afflicting me hard. Ye Kauravas, I cannot bear it

any longer. Ye kings, I desire ye to answer whether ye regard me as won

or unwon. I will accept your verdict whatever it be.'

"Hearing these words, Bhishma answered, I have already said, O blessed

one that the course of morality is subtle. Even the illustrious wise in

this world fail to understand it always. What in this world a strong man

calls morality is regarded as such by others, however otherwise it may

really be; but what a weak man calls morality is scarcely regarded as

such even if it be the highest morality. From the importance of the issue

involved, from its intricacy and subtlety, I am unable to answer with

certitude the question thou hast asked. However, it is certain that as

all the Kurus have become the slaves of covetousness and folly, the

destruction of this our race will happen on no distant date. O blessed

one, the family into which thou hast been admitted as a daughter-in-law,

is such that those who are born in it, however much they might be

afflicted by calamities, never deviate from the paths of virtue and

morality. O Princess of Panchala, this conduct of thine also, viz. that

though sunk in distress, thou still easiest thy eyes on virtue and

morality, is assuredly worthy of thee. These persons, Drona and others,

of mature years and conversant with morality, sit heads downwards like

men that are dead, with bodies from which life hath departed. It seemeth

to me, however, that Yudhishthira is an authority on this question. It

behoveth him to declare whether thou art won or not won."

SECTION LXIX

Vaisampayana said,--"The kings present in that assembly, from tear of

Duryodhana, uttered not a word, good or ill, although they beheld

Draupadi crying piteously in affliction like a female osprey, and

repeatedly appealing to them. And the son of Dhritarashtra beholding

those kings and sons and grand sons of kings all remaining silent, smiled

a little, and addressing the daughter of the king of Panchala, said,--O

Yajnaseni, the question thou hast put dependeth on thy husbands--on Bhima

of mighty strength, on Arjuna, on Nakula, on Sahadeva. Let them answer

thy question. O Panchali, let them for thy sake declare in the midst of

these respectable men that Yudhishthira is not their lord, let them

thereby make king Yudhishthira the just a liar. Thou shalt then be freed

from the condition of slavery. Let the illustrious son of Dharma, always

adhering to virtue, who is even like Indra, himself declare whether he is

not thy lord. At his words, accept thou the Pandavas or ourselves without

delay. Indeed, all the Kauravas present in this assembly are floating in

the ocean of thy distress. Endued with magnanimity, they are unable to

answer thy question, looking at thy unfortunate husbands.'"

Vaisampayana continued,--"Hearing these words of the Kuru king, all who

were present in the assembly loudly applauded them. And shouting

approvingly, they made signs unto one another by motions of their eyes

and lips. And amongst some that were there, sounds of distress such as

'O! and 'Alas!" were heard. And at these words of Duryodhana, so

delightful (to his partisans), the Kauravas present in that assembly

became exceedingly glad. And the kings, with faces turned sideways,

looked upon Yudhishthira conversant with the rules of morality, curious

to hear what he would say. And every one present in that assembly became

curious to hear what Arjuna, the son of Pandu never defeated in battle,

and what Bhimasena, and what the twins also would say. And when that busy

hum of many voices became still, Bhimasena, waving his strong and

well-formed arms smeared with sandalpaste spake these words,--'If this

high-souled king Yudhishthira the just, who is our eldest brother, had

not been our lord, we would never have forgiven the Kuru race (for all

this). He is the lord of all our religious and ascetic merits, the lord

of even our lives. If he regardeth himself as won, we too have all been

won. If this were not so, who is there amongst creatures touching the

earth with their feet and mortal, that would escape from me with his life

after having touched those locks of the princess of Panchala? Behold

these mighty, well-formed arms of mine, even like maces of iron. Having

once come within them, even he of a hundred sacrifices is incapable of

effecting an escape. Bound by the ties of virtue and the reverence that

is due to our eldest brother, and repeatedly urged by Arjuna to remain

silent, I am not doing anything terrible. If however, I am once commanded

by king Yudhishthira the just, I would slay these wretched sons of

Dhritarashtra, making slaps do the work of swords, like a lion slaying a

number of little animals."

Vaisampayana continued,--"Unto Bhima who had spoken these words Bhishma

and Drona and Vidura said, 'Forbear, O Bhima. Everything is possible with

thee.'"

SECTION LXX

"Karna said,--'Of all the persons in the assembly, three, viz., Bhishma,

Vidura, and the preceptor of the Kurus (Drona) appear to be independent;

for they always speak of their master as wicked, always censure him, and

never wish for his prosperity. O excellent one, the slave, the son, and

the wife are always dependent. They cannot earn wealth, for whatever they

earn belongeth to their master. Thou art the wife of a slave incapable of

possessing anything on his own account. Repair now to the inner

apartments of king Dhritarashtra and serve the king's relatives. We

direct that that is now thy proper business. And, O princess, all the

sons of Dhritarashtra and not the sons of Pritha are now thy masters. O

handsome one, select thou another husband now,--one who will not make

thee a slave by gambling. It is well-known that women, especially that

are slaves, are not censurable if they proceed with freedom in electing

husbands. Therefore let it be done by thee. Nakula hath been won, as also

Bhimasena, and Yudhishthira also, and Sahadeva, and Arjuna. And, O

Yajnaseni, thou art now a slave. Thy husbands that are slaves cannot

continue to be thy lords any longer. Alas, doth not the son of Pritha

regards life, prowess and manhood as of no use that he offereth this

daughter of Drupada, the king of Panchala, in the presence of all this

assembly, as a stake at dice?'"

Vaisampayana continued,--"Hearing these words, the wrathful Bhima

breathed hard, a very picture of woe. Obedient to the king and bound by

the tie of virtue and duty, burning everything with his eyes inflamed by

anger, he said,--'O king, I cannot be angry at these words of this son of

a Suta, for we have truly entered the state of servitude. But O king,

could our enemies have said so unto me, it thou hadst not played staking

this princess?'"

Vaisampayana continued,--"Hearing these words of Bhimasena king

Duryodhana addressed Yudhishthira who was silent and deprived of his

senses, saying,--'O king, both Bhima and Arjuna, and the twins also, are

under thy sway. Answer thou the question (that hath been asked by

Draupadi). Say, whether thou regardest Krishna as unwon.' And having

spoken thus unto the son of Kunti, Duryodhana. desirous of encouraging

the son of Radha and insulting Bhima, quickly uncovered his left thigh

that was like unto the stem of a plantain tree or the trunk of an

elephant and which was graced with every auspicious sign and endued with

the strength of thunder, and showed it to Draupadi in her very sight. And

beholding this, Bhimasena expanding his red eyes, said unto Duryodhana in

the midst of all those kings and as if piercing them (with his dart-like

words),--'Let not Vrikodara attain to the regions, obtained by his

ancestors, if he doth not break that thigh of thine in the great

conflict. And sparkles of fire began to be emitted from every organ of

sense of Bhima filled with wrath, like those that come out of every crack

and orifice in the body of a blazing tree.

Vidura then, addressing everybody, said,--'Ye kings of Pratipa's race,

behold the great danger that ariseth from Bhimasena. Know ye for certain

that this great calamity that threatens to overtake the Bharatas hath

been sent by Destiny itself. The sons of Dhritarashtra have, indeed,

gambled disregarding every proper consideration. They are even now

disputing in this assembly about a lady (of the royal household). The

prosperity of our kingdom is at an end. Alas, the Kauravas are even now

engaged in sinful consultations. Ye Kauravas, take to your heart this

high precept that I declare. If virtue is persecuted, the whole assembly

becometh polluted. If Yudhishthira had staked her before he was himself

won, he would certainly have been regarded as her master. If, however a

person staketh anything at a time when he himself is incapable of holding

any wealth, to win it is very like obtaining wealth in a dream. Listening

to the words of the king of Gandhara, fall ye not off from this undoubted

truth.'

"Duryodhana, hearing Vidura thus speak, said,--'I am willing to abide by

the words of Bhima, of Arjuna and of the twins. Let them say that

Yudhishthira is not their master. Yajnaseni will then be freed from her

state of bondage."

"Arjuna at this, said,--"This illustrious son of Kunti, king Yudhishthira

the just, was certainly our master before he began to play. But having

lost himself, let all the Kauravas judge whose master he could be after

that."

Vaisampayana continued,--"Just then, a jackal began to cry loudly in the

homa-chamber of king Dhritarashtra's palace. And, O king, unto the jackal

that howled so, the asses began to bray responsively. And terrible birds

also, from all sides, began to answer with their cries. And Vidura

conversant with everything and the daughter of Suvala, both understood

the meaning of those terrible sounds. And Bhishma and Drona and the

learned Gautama loudly cried,--Swashti! Swashti![1] Then Gandhari and the

learned Vidura beholding that frightful omen, represented everything, in

great affliction, unto the king. And the king (Dhritarashtra) thereupon

said,--

'Thou wicked-minded Duryodhana, thou wretch, destruction hath all ready

overtaken thee when thou insultest in language such as this the wife of

these bulls among the Kurus, especially their wedded wife Draupadi. And

having spoken those words, the wise Dhritarashtra endued with knowledge,

reflecting with the aid of his wisdom and desirous of saving his

relatives and friends from destruction, began to console Krishna, the

princess of Panchala, and addressing her, the monarch said,--'Ask of me

any boon, O princess of Panchala, that thou desirest, Chaste and devoted

to virtue, thou art the first of all my daughters-in-law.

"Draupadi said,--'O bull of the Bharata race, if thou will grant me a

boon, I ask the handsome Yudhishthira, obedient to every duty, be freed

from slavery. Let not unthinking children call my child Prativindhya

endued with great energy of mind as the son of a slave. Having been a

prince, so superior to all men, and nurtured by kings it is not proper

that he should be called the child of a slave.

"Dhritarashtra said unto her,--'O auspicious one, let it be as thou

sayest. O excellent one, ask thou another boon, for I will give it. My

heart inclineth to give thee a second boon. Thou dost not deserve only

one boon.

"Draupadi said,--'I ask, O king, that Bhimasena and Dhananjaya and the

twins also, with their cars and bows, freed from bondage, regain their

liberty.'

'Dhritarashtra said,--'O blessed daughter, let it be as thou desirest.

Ask thou a third boon, for thou hast not been sufficiently honoured with

two boons. Virtuous in thy behaviour, thou art the foremost of all my

daughters-in-law.

Draupadi said,--'O best of kings, O illustrious one, covetousness always

bringeth about loss of virtue. I do not deserve a third boon. Therefore I

dare not ask any. O king of kings, it hath been said that a Vaisya may

ask one boon; a Kshatriya lady, two boons; a Kshatriya male, three, and a

Brahmana, a hundred. O king, these my husbands freed from the wretched

state of bondage, will be able to achieve prosperity by their own

virtuous acts!'"