Mahabharata/Jaya - Living incognito in Matsya kingdom and Keechak Vadh (murder)

“Come to the Dance Hall in the night. We should keep it very discreet. If my Gandharva husbands come to know of it and they might kill you.” Thus spoke Sairandhiri to Keechak, Commander-in-Chief of Matsya Kingdom. Little did Keechak know that it was an invitation from his death and that this would again cause some more debates between the Pandavas and Kauravas.

12 years of forest exile were over and now it was the last clause of the condition – one year in anonymity during which if the Pandavas are identified by Duryodhana then the exile will start all over again. The Pandavas decided to discguise themselves and stay in Virata, capital city of Matsya kingdom, which wasn’t that far from Hastinapur kingdom. Their logic was that Duryodhana would have cast his spies in the forests and in the higher mountainous regions as they would not anticipate Pandavas taking a chance so close. Pandavas went to Virata city separately as unrelated strangers and seeked employment. They claimed that they used to work for Yuddhistira but after the dice game they have been wandering and looking for jobs.

Yuddhistira disguised himself as a Brahmin named Kanka and worked in the court of King of Matsya asa minister. He used to play dice with King who too had a weakness for the dice game. It is said that Yuddhistira really excelled in the game here and became an expert. Bhima took up the job of a cook and named himself Ballav. Arjuna used his curse for this year and assumed the role of a eunuch named Brihanalla. He taught dance to princess Uttara. Nakula became a royal groom in the horse stable and Sahadev became the royal cowherd. It can be noted that Pandavas used this time to indulge in their fantasies. Bhima, with his affection for food, was also known to be interested in cooking. Maybe, he was unable to do so once he grew up to be a prince. Arjuna’s is the most strangest. Did he have a tendency to be a transvestite? Or did he love arts and dance but his royal lineage did not allow him to explore those fields as a participant? Or maybe, he was too famous and could have been easily recognizable without such a drastic makeover. Nakula and Sahadev were animal lovers and they were very comfortable managing the respective stables.

Draupadi was still to suffer here as compared to her husbands. Draupadi called herself Sairandhri and claimed that she used to be a personal maid of Queen Draupadi. She now became the personal maid of the Queen. A queen of a great empire was now to serve as a maid to another queen. It must have hurt her a lot. If this was not enough, then there were constant threat from lusty higher caste men. She had then concocted a story that she was married to some powerful Gandharvas (forest tribes/sorcerers) who would take revenge on anyone who would hurt her.

Once Keechak, Matsya kingdom’s commander-in-chief, saw Draupadi and was instantly attracted to her. He tried to woo her but she refused stating her marriage. Then he tried to force himself on her. Then Draupadi ran towards the royal court for help. Now, Keechak was not just a commander-in-chief but was also the queen’s brother. Also, his might and warfare prowess kept the kingdom safe from external threats though everyone knew him to rough and tyrant. Even the king did not interfere in his tantrums. Sairandhri asked the king for his help but he only scolded Keechak who was not even bothered by him. Sairandhri looked at Kanka for help but he did not do anything except for standing with his head bowed down. Ballav had heard Sairandhri’s calls for help and had rushed to the royal court. But Kanka stopped him and reminded him of the clause of not being found out by Duryodhana. This again shows dispassion and long-sightedness of Yuddhistira. He refuses to help his own wife as he knows that getting back Indraprastha was bigger than killing Keechak.

Keechak leaves Sairandhri for the time-being confirming that he will come to her quarters in the nights. Sairandhri is no ordinary woman and her wrath is unforgiving. Kanka approaches Sairandhri later to ensure that she forgives Keechak and somehow withstand the current humiliation but she could have none of it. Sairandhri vows that she will not wipe the blood on her face until Keechak is dead and that will happen before sunrise next day. She then sneaks to the kitchen that night and manipulates Ballav to kill Keechak. It is to be noted that Sairandhri did not approach Brihanalla (Arjun) or any of the other younger brothers but Balav (Bhima). She knew that Bhima could be easily moved by emotion and then reasoning or Dharma cannot stop him. Ballav tells Sairandhri to entice Keechak to come to the Dance hall at midnight. Bhima will disguise himself as a woman and wait for him. Sairandhri does as told. At midnight, Keechak finds a figure covered in sari waiting for him. As he touches it, the figure removes the sari and discloses himself as Bhima. Keechak was in an inebriated state. Bhima easily pounds him to death. The next morning everyone is surprised and scared to see the dead body of Keechak. They now believe that Sairandhri is truly married to Gandharva (Sorcerer) husbands and they can punish anyone. This gives some respite to Sairandhri but then all was to change yet again.

Mahabharata/Jaya - Jayadrath's insult and Arjuna's curse

"Now these 5 locks of hair will remind you of the day when the Pandavas spared your life. Yuddhistira has declared you free. You go now." Thus spoke Bhima to Jayadrath, Dusshala's (Duryodhana's sister) husband, after he cut his hair as punishment for ill-treating and kidnapping Draupadi.

The 12 years of forest exile were coming to an end. One of these days, Jayadrath was passing through the forest where Pandavas had their humble hut. Jayadrath saw Draupadi, all alone, on his path. Draupadi was a very attractive lady and would cause lust in the eyes of many men. Jayadrath thought that he could take advantage of the situation and tried to entice Draupadi with the promise of a stay in palace, jewellery and other luxuries if she would go with him. Draupadi was a chaste woman and she did not agree. Jayadrath, full of lust, could not accept her refusal and forcefully took her on his chariot. When the Pandavas were returning home, Sage Dhaumya who had seen the incident informed them of the event. Arjuna and Bhima were the ones who went out to rescue Bhima. They overtook the chariot of Jayadrath, killed the soldiers and then brought Jayadrath to Yuddhistira for metting out justice. Yuddhistira, though always a dispassionate follower of Dharma, argued that if Jayadrath is killed as per the law then Dusshala will become a widow. Dusshala will have to suffer this punishment more that the real culprit. He ordered that Jayadrath be forgiven and left alone. Bhima and Arjuna were surprised and did not readily agree to it. Then Yuddhistira tried to reason with Draupadi who then announced that Jayadrath's punishment should be slavery to the Pandavas. She orders Jayadrath to massage Yuddhistira's legs. Yuddhistira then releases Jayadrath of the slavery bond and tells him to go home. That is when Bhima (unhappy with the easy letoff) catches Jayadrath and cuts his hair leaving 5 locks. Dharma and Justice can be very subtle. Was Yuddhistira correct in not permitting the execution of Jayadrath, someone who had kidnapped a chaste lady, just because of his relations? It is said that Dusshala was the pampered one in the family and all the brothers loved her. So maybe, there were some remnant feeling in Yuddhistira's heart. Or maybe, he had a much more accurate vision of Dharma than most to see that Dusshala (innocent) would suffer more that the culprit if executed. But every action causes a effect. This action of Yuddhistira will come back to haunt the Pandavas later in the Great war. 


Arjuna had spent in preparation of the Great war for these 12 years. He had gone out in search of Divine weapons. He had gone to Indraloka/Swargaloka for the same. During his stay there, he had learnt the art of dance from a Gandharva in Indra's court. This to me indicates that the Indraloka/Swargaloka as prescribed would rationally be highly evolved and free spirited tribe/civilization living high in the mountains. But it also raises some questions. Arjuna, who is as manly as a man can be, why would he be interested in dance and music which was an area for women only? So maybe, Pandavas had used this exile to also express some of their innermost interests/desires/fetishes. This is also further emphasized in the disguises they choose during their last year of living in anonymity. Did all this actually make them understand human life, class and tendencies better? Maybe, all these events had to happen so that they could become well rounded human beings. 

During Arjuna's stay in Indraloka, Urvashi (a nymph) gets attracted to him. As per their laws, marriage is not prerequisite to indulge in sex. She openly approaches Arjuna as well. Arjuna rejects her.Arjuna states that Urvashi was also once married to his ancestor Pururavas and hence, she is like a mother. Urvashi states that the law of earth does not apply to them. Yet, Arjuna does not agree. At those times, it was against the law to refuse a woman. Urvashi is angry at this rejection and accuses Arjuna to be an impotent. She then curses Arjuna to be a eunuch for the rest of her life. Later, at the behest of Indra, she reduces it to one year. Indra then modifies the curse in such a way that Arjuna can choose the specific year for which he can be a eunuch. This tells us about the prevalent openness of sexuality in certain regions/civilizations of India and the position of the woman in such societies. Rationally, it would mean that ancient people had the know-how of inducing sex change operations and reversing them as well. Is this an elaborate story to cover up Arjuna's transvestite tendencies or Arjuna's determination to have a sex change to ensure that his identity will not be disclosed by Duryodhana's spies as per the clause for 13th year? 

Mahabharata/Jaya - Yuddhistira answers the Yaksha's questions

"If you drink the water from this pond without answering my questions, you will die." Thus spoke the Yaksha to all the Pandavas who had come to collect water from the pond.

One day, a sage had seeked Pandavas' help in capturing a antelope. The reason was that the sticks for a yagna/homa which the sage had kept on a tree were now stuck to the antelope's horns (while the antelope had brushed against the tree). The Pandavas tried this but their attempts were futile. In the process, they got very tired and thirsty. Yuddhistira tells Nakula to climb a tree and locate for the signs of presence of a pond or a water body. Nakula did so and informs Yuddhistira that he located the direction of where the pond might be as he could see some birds/cranes flying over at a distance. Yuddhistira requests Nakula to fetch some water for all of them.

When Nakula reaches the pond, he hears the above mentioned warning. Nakula does not heed it. Yuddhistira sends one brother after the other. Everyone meets with the same fate as no one heeds to the warning. Finally, Yuddhistira makes his way to the pond. He is at first worried if Duryodhana had poisoned the lake. But then looking at the faces of his brothers, he would discount that fact. That is when the Yaksha's voice reaches him. The voice speaks, "All the four brothers of yours did not heed my warning. Answer my questions and you can have the water." Yudhistira responds, "I do not desire to take anything that is yours. Please ask me your questions and I will try my best to answer". I am just copying it from Wikipedia :-)

Question No. 1:Yaksha questioned: Who makes the sun to rise and ascend in the skies? Who moves around the Sun? Who makes the sun set in the horizons? What is the true nature of the Sun and where is the sun established?

Yudhisthira answered: Brahma makes the sun rise and ascend. The Gods perambulate about the Sun. The Dharm sets the Sun. Truth is the actual Sun and the Sun is established in truth only.

Question No. 2: Yaksha enquired: What instills 'divinity' in Brahmins? What is the quality of virtuousity in a Brahmin? What is the humanlike quality of a Brahmin? What is the conduct akin to a non-virtuous person in a Brahmin?

Yudhisthira replied: The self-study (Swadhyana) of the Vedas is divinity in a Brahmin. Penance is the quality like a virtuous person in a Brahhmin. Death is human-like quality in a Brahmin. Criticising others is conduct in a Brahmin like a non-virtuous person.

Question No. 3: Yaksha asked: What instills 'divinity' in Kshatriyas? What is the quality of virtuousity in a Kshatriya? What is the humanlike quality of a Kshatriya? What is the conduct akin to a non-virtuous person in a Kshatriya?

Yudhisthira replied: The art of archery is the divinity in a Kshatriya. Oblation is Kshatriya's quality of virtuousity in Kshatriya. Fear is his humanly quality. Abandoning people under protection of the Kshatriya is conduct like a non-virtuous person in the Kshatriya.

Question No. 4 the Yaksha asked: What is that thing which is like a Mantra in the performance of oblations (Yajnya)? Who is the performer of rites and ceremonies during Yajnya? Who accepts the offerings and oblations of a Yajnya? What is that which even a Yajnya can not transgress?

Yudhisthira replied: 'Breath' is like a Mantra in the performance of rites. 'Mind' is the performer of all rites in the course of Yajnya. Only Shlokas of theVedas, termed rucha or the richa accept oblation. The Yajnya can not surpass nor transgress the richas.

Question No. 5 the Yaksha asked: What is heavier than earth, higher than heavens, faster than the wind and more numerous than straws?

Yudhishthira: One's mother is heavier than the earth; one's father is higher than the mountains. The mind is faster than wind and our worries are more numerous than straws.

Question No. 6 the Yaksha asked: Who is the friend of a traveler? Who is the friend of one who is ill and one who is dying?

Yudhishthira: The friend of a traveler is his companion. The physician is the friend of one who is sick and a dying man's friend is charity.

Question No. 7 the Yaksha asked: What is that which, when renounced, makes one lovable? What is that which is renounced makes happy and wealthy?

Yudhishthira: Pride, if renounced makes one lovable; by renouncing desire one becomes wealthy; and to renounce avarice is to obtain happiness.

Question No. 8 the Yaksha asked: What enemy is invincible? What constitutes an incurable disease? What sort of man is noble and what sort is ignoble?

Yudhishthira: Anger is the invincible enemy. Covetousness constitutes a disease that is incurable. He is noble who desires the well-being of all creatures, and he is ignoble who is without mercy.

Question No. 9 the Yaksha asked: Who is truly happy?

Yudhishthira: He who has no debts is truly happy.  

Question No. 10 the Yaksha asked: What is the greatest wonder? 

Yudhishthira: Day after day countless people die. Yet the living wish to live forever. O Lord, what can be a greater wonder?

Question No. 10 & 11 the Yaksha asked: What is the path? And what is the news?

Yudhishthira: Argument leads to no certain conclusion, the Srutis are different from one another; there is not even one Rishi whose opinion can be accepted by all; the truth about Dharma and duty is hid in caves of our heart: therefore, that alone is the path along which the great have trod. This world full of ignorance is like a pan. The sun is fire, the days and nights are fuel. The months and the seasons constitute the wooden ladle. Time is the cook that is cooking all creatures in that pan (with such aids); this is the news.

Yaksha is happy with Yuddhistira's answers. Yaksha states that Yuddhistira's answers were satisfactory and he will give life to one of the Pandavas (leaving the choice to Yuddhistira). Yuddhistira chose Nakula. The Yaksha questions on the reasoning of choosing Nakula and not Arjuna or Bhima who share the same mother as Yuddhistira. Yuddhistira states, "I do not differentiate between my mothers and brothers. And if that was the case, I would still choose Nakula so that one son of Madri too lives on". Yaksha reveals himself as Lord Dharma and gives life to all the brothers since Yuddhistira has upheld Dharma all the time. 

The last 2 chapter gives us a clearer picture of Yuddhistira's wisdom. Other than that, these questions are worthy of meditating on. Mahabharata is such an ocean of wisdom intertwined with regular and mythical stories. No wonder that if one reads Mahabharata and contemplates on it, one might be able to achieve the Supreme Truth. 

Mahabharata/Jaya - Nahusha

"I am Nahusha, descendant of Pururava. I was once made a temporary of King of Swargaloka as Lord Indra had gone to perform meditation to cleanse himself of some sin. All this newfound power corrupted me. I was also attracted to Indira's wife Sachi. Once I kicked Sage Agastya's head while hurrying towards her. That is when the sage cursed me that I will return to the earth as a python, moving on my stomach and waiting for food to come to me. I will be released only when my descendant Yuddhistira will teach me the true meaning of Brahman". Thus spoke Nahusha to Bhima while trying to devour him in the forest.

Yuddhistira is one of the most complicated characters in this epic. He is haled as the Embodiment of Righteousness (Dharmaraja) and yet he stakes his kingdom, his brothers and his wife. He is very silent and never speaks against King Dhritharashtra. He forgives his enemies soon. He still believes that Duryodhana would give them their land after the exile. But as is with all the humans, nothing is at it seems. Yuddhistira was the only Pandava who understood the importance of peace. Again like all humans, he too had to learn a lot from what the life brought to him. This two chapters (another chapter after this one) will give us a small insight on this important character of the Epic.

One day, Nahusha (who was in the form of a giant python) had got hold of Bhima. This is when he told his story. Bhima calls for Yuddhistira's help. When Yuddhistira reaches the spot, Nahusha asks him, "Who is Brahman".

Yuddhistira replies, "Not the son of a Brahman as most people believe. True Brahman is the one who has attained the Supreme truth (Brahma vidya) of the eternal soul by mastering his senses and disciplining his mind. This will make one gentle and generous, for he is one with truth."

On hearing this, the serpent releases Bhima and transforms into a celestial form and rises to Swarga.


Yuddhistira's answers again showcases that Hindusim (or maybe Sage Vyasa) does not consider birth to the correct decider for the caste/occupation of the individual. It is the spiritual development of a person and his corresponding actions which determine. This is just an undercurrent which is quite prevalent in the epic. Yet, it is surprising that Yuddhistira never stopped Bhima or Arjuna while they were heaping insults on Karna on graduation day. Did he learn all this during his exile? Was this why mistakes were committed by him? Who knows why events or mistakes happen? 

Mahabharata/Jaya - Draupadi's confession

"If I had married him, I would not have been gambled away, publicly humiliated and called a whore". Thus spoke Draupadi while confessing to the roseapple tree.

Draupadi had plucked a low-hanging fruit from a roseapple tree. As soon as she plucked it, the tree spoke, "This fruit has been hanging for the last 12 years. It was being reserved for the Rishi who has been performing meditation for as many years and he was going to finally open his eyes later today. He was supposed to eat this fruit, his first meal in the last 12 but now you have contaminated it. He will go hungry now and you will earn the demerit for this deed".  Drauapdi calls out to her husbands and seeks help but no one can fix the fruit back to the tree. This is when the tree states that if you had the power of chastity, then you could have done it yourself.

Draupadi was surprised and she states that she is completely faithful to her five husbands. The tree accuses her that she loves someone else. Draupadi states that she loves Krishna but only as a friend or a brother but never as a lover. The tree states again that there is someone else. This when Draupadi confesses, "I love Karna. I regret for refusing him on the account of his caste. If I had married him, I would not have been gambled away, publicly humiliated and called a whore." Having confessed, Draupadi was able to attach the fruit back to the tree. This little story shows us the hidden desire of Draupadi but more than that speaks about the power of confession. Confessing a mistake/deed/unrighteous intentions might just cleanse oneself of the demerit that could have been otherwise earned for harbouring such a thought/feeling.


Bhima and Arjuna find it difficult to accept the fact that their wife loves Karna. But then they see Yuddhistira touching Draupadi's feet one night. On questioning, Yuddhistira asked them to accompany him in the middle of the night to a banyan tree. Under it there were nine lakh dieties who invoked he Goddess. Draupadi presented herself before them. Arjuna and Bhima realizes that Draupadi is not an ordinary woman but a form of a Goddess herself.

What this wonderful little story signifies is often the main theme of the epic itself. Nothing is at it seems. There  are many undercurrents and under-thoughts. One might not always be able to see the big picture. No one knows how God can personify themselves and on whom they might bestow themselves. No one can actually read any other persons mind. Of course, other than that is also accentuates Draupadi's greatness. This is one epic where there are many weak minded men in the company of the strongest of women - right from Ganga to Satyavati to Amba to Gandhari to Kunti and now to Draupadi. Now that would be for another post at the culmination of the series on the epic.

Mahabharata/Jaya - Humbling of Arjuna and Bhima

"Now you will know never to disrespect anyone who looks weak superficially, also you should think twice before acting". Thus spoke Hanuman to Bhima during their brief encounter in the forest.

In some retellings, Draupadi requested Bhima to get more of the golden flowered lotus with a thousand petals which had blown towards her by the wind. Bhima set out on the direction the wind carrying the flower, walking straight and not taking any deviations. In some retellings, he often used to loose his temper and have petty quarrels with Yuddhistira. At times, the situation would get to him. He often used to just go out for long walks in the forests. While out on such a walk is when he encounters a strange old monkey's tail crossing his path.

Bhima shouts at the monkey to move the tail out of the way. The monkey says that he is too old and weak to do so and Bhima can move it himself. Bhima tries to move the tail, but in vain. He finds it too heavy and almost immovable. He attempts at it several times using his full body strength and could not move it at all. He then realizes that this is no ordinary monkey and realizes that this would be Hanuman (who is also son of Vayu and Bhima's half brother). In some retellings there is a very brief conversation between Bhima and Hanuman. Bhima checks with Hanuman about the war in Lanka and Hanuman says that the war was fought by many like him but the victory belonged to only Ram. Bhima also invites Hanuman to join them in the war which is bound to happen once the exile is over. Hanuman declines this stating that this period does not belong to him and the war is not his. But yet, his presence will be felt there. This is symbolised at the Monkey flag on Arjuna's chariot in the Great war. There is not much to comment on the humility lesson here as it is quite evident. But the brief conversation can be seen as a passing on the baton. Also, Arjuna-Krishna relationship might not be as strong but was still similar to Hanuman-Ram relationship. 


Arjuna was very human in nature. He would pride a lot on his skills and yet will in the future show great reverence to his charioteer (in the future). In his life, he keeps learning many lessons but also has a tendency to forget them. In the same period, Arjuna too had left the hut and was doing penance to Lord Shiva to achieve divine weapons. One day, he sees a wild boar and strikes it down with his arrow. He sees 2 arrows on the boar when he goes to pick it up. At the same time, a hunter comes there claiming that it  was his arrow which killed the boar. Arjuna, as was his proud nature, does not agree to it and challenges the hunter to a bow and arrow contest. Arjuna is defeated in a short time and he embraces the Shiva Linga he had constructed for his penance. At that time, the hunter reveals himself as Lord Shiva. Arjuna is thus humbled and given a lesson not to judge anyone by their superficial appearance. Lord Shiva, appeased with Arjuna's reverence rewards him with the divine weapons. Rationally, this can also signify that Arjuna might have received such secret knowledge from the wandering nomads in the forest. Such secrets were not well known and hence, not many were not aware of this. But again, I am not speaking about the viability of Mahabharata actually happen or how it would have happened. I am trying to show the different intricacies in the story and complicated interwoven lives. In this epic, law of Karma is shown with the help of boons and curses. So here to Arjuna has performed severe penance and hence, he gets the boon of divine weapons. Was it self-taught or self-illumined, who knows?

Mahabharata/Jaya - Rescuing Duryodhana and Ramayana

"Bhima, Arjuna, Go save Duryodhana." Thus spoke Yuddhistira on learning that Duryodhana had been captured by the Gandharvas (Forest tribe).

Karna instigated Duryodhana to go to the forest and gloat in the vicinity of the Pandavas. This was to make the Pandavas feel more sad and tempt them to attack. During their stay in the forest, Duryodhana's camp were attacked by Gandharvas (Forest tribe). On learning this, Yuddhistira commanded Bhima and Arjuna to help him. At first, they objected but then Yuddhistira reminded them that to help the helpless is the Kshatriya Dharma (warrior code).  Yuddhistira has always been dispassionate follower of the laws and this incident just shows it. Arjuna and Bhima then defeated the Gandharva soldiers and freed Duryodhana. In some retellings, Karna was also captured while in some he had escaped the place but came back to free Duryodhana just when Arjuna and Bhima freed Duryodhana. Anyways, the kauravas and Karna felt extremely humiliated by this incident. It also shows the political foresight of Yuddhistira. He knew if Duryodhana was captured and executed by Gandharvas (forest tribes) then they will have to fight with Gandharvas to reclaim their land. If Duryodhana was free, then it is quite possible that he might return the land once Pandavas complete their exile.

Once Yuddhistira was very sad and upset because of the continous rants of his brothers and Draupadi who accused him for everything. He thought that there was no one who had suffered more than him. This is when Sage Markandeya narrated to him the story of Ram. He indicated how Ram had left his kingdom in exile for 14 years to hold his father's promise true, Sita accompanied him out of her sense of duty and Lakshama out of his brotherly love and loyalty. Sita was then later kidnapped by his wife but and Ram had to travel to Lanka to fight with Ravana to win her back. At the end, he was crowned king of Ayodhya. This showed Yuddhistira as well as us that there will always be someone who has suffered more.

Mahabharata/Jaya - Krishna meets Pandavas

"To keep your word is Dharma". Thus spoke Krishna to Pandavas and Draupadi reminding them to complete the entire 13 years of exile before taking any further action.

Dwaraka was attacked by Sishupal's friends soon after his death. That is the reason Krishna had to leave Indraprastha and rush back to Dwaraka.

Krishna came to meet the Pandavas as soon as the battle was over and he heard about their exile. The younger brothers stated that since Yuddhistira lost the stake, only he is bound by the stake. They can fight and win back their kingdom. Krishna completely condoned them saying, "None of you stopped Yuddhistira from raising the stakes. Your pride had prevented you from withdrawing. Duryodhana did not force you to stake your wife. But you allowed it and did not protest it. You all are equally responsible for whatever happened. So now keep your word and suffer. In doing so, is Dharma".

Then to Draupadi he said, "You yourself rejected Karna in the name of caste. He would have never staked you  or infact, not even shared with his brothers. So your actions have brought all this as well. Now you to will have to suffer for that."

This incident just shows Krishna's hold on social codes and individual truths. He is also a great orator and Pandavas follow him. Politically, Krishna also knew that if the Pandavas had gone to wage a war no one would support them. The others will tag them as the ones who staked their kingdom and wife and now going against their own word. At the moment, the weight of justice was not with Pandavas. 
He knows how to reconcile between the individual laws along with the social code with a political outlook. 


In another instant, Duryodhana had purposely sent Sage Durvasa and his disciples to the forest to stay with Pandavas. This was purposely done as Sage Duravasa was known for his temper and to curse anyone if they fall short in serving him. They reached the Pandavas' hut after lunch time. There was no food in the house. Sage Durvasa informed Yuddhistira that they will have lunch after having a bath in the river. The Pandavas and Draupadi were worried of his wrath as there was no food at home. Just then Krishna came to the hut and asked for food. Draupadi sadly showed her empty vessels to Krishna. Krishna spotted a grain of rice in the utensil and ate it and claimed, " That was filling". At the same time, Sage Durvasa and his disciples who were having bath felt their hunger was satiated. Hence, they did not go to Pandavas's hut for eating and left.

This shows that thinking about God/Self/Truth/Universe intensely and serving with whatever you have (no matter hwo little) would earn more merits or is a more divine service than feeding saints and sages. It also shows that God/Self/Truth/Universe will come to their rescue. At the time of writing this, I am myself experiencing gratitude for some turn of events recently.


In some retellings, Krishna instructs Yuddhistira to meditate on Sun God. Sun God then gives Draupadi a magic vessel which will always have food. I would believe that this indicates that over the period of time Pandavas' attained the knowledge  of locating food and surviving in the forest. 

Mahabharata/Jaya - Rematch of Dice game and Pandavas' exile begins

"The loser will have to live 13 years in exile out of which the last year should be in anonymity. If the loser is exposed during the last year, then he will have to go for another 12 years of exile". Thus spoke Duryodhana to Yuddhistira on the stake they were playing for.

Duryodhana was dissatisfied with the turn of events. Along with Uncle Shakuni, he convinced his father King Dhritharashtra to invite the Pandavas for another game before they leave. King Dhritharashtra, out of his fatherly love, succumbed to it and sent out the invitation again.Could Yuddhistira had refused the invitation based on the events that had happened? The general Kshatriya Dharma (Warrior code) would not let him reject a challenge. Did he do this in the hopes of avoiding a war, in case there was a slimmest chance available?  He knew that the Kauravas would not let them live in peace even if they were to return to Indraprastha now. Or did he play this because he needed an excuse to perform penance for the mistakes he did today?

The game was played and Yuddhistira lost as expected. His brothers and wife Draupadi accompanied Yuddhistira in this exile. Kunti wanted to accompany them but Yuddhistira refused her due to old age. Kunti took a political stand and stayed at Vidura's place instead of the palace. In this way, the people would always remember all the events of this day for the next 13 years.


Pandavas were staying a small forest hut. As per some sscripture, in special circumstances, 13 days can be counted as 13 years. Vidura requested King Dhritharashtra to call back the Pandavas from the forest, return them Indrapratha and hope that they do not wage a war to avenge the humiliation. King Dhritharashtra refused this solution, partly out of his love for his son and also to push back the war to 13 years (at least). They had a heated argument over which King Dhritharashtra accuses Vidura of always siding with the Pandavas and then telling him to live with the Pandavas if they are so dear to him. Listening to this accusation, Vidura leaves and stays with the Pandavas.

King Dhritharashtra realizes his folly of letting his anger getting better of him (in some retellings, it is Bhishma who scolds him) and sends his loyal charioteer to call Vidura back.

In some retellings, all the Pandava brothers except Yuddhistira is ready to accept the 13 day-13 year scripture law and go back. Yuddhistira refuses to acknowledge this saying that this is not what the stake was. According to stake, 13 years was exact 13 years. Also, he needed to perform penance for his vices and mistakes so he will spend these years in the same and think of further action on completion. Wife Draupadi and his younger brothers are disappointed yet, they do not leave him.

Mahabharata/Jaya - Draupadi Vastraharan (Disrobing)

"A woman who is married to 5 men is not a wife but a whore. A whore has no honour. Even if she was brough here naked, it would not matter. Elders like Bhishma and the King are quiet, then why do you, Oh Vikarna, raise objections? Sit down and don't speak on dharma which you don't know about". Thus spoke Karna to suppress the protests of Vikarna, younger brother of Duryodhana, at events happening in the recreational hall. These lines uttered by Karna (maybe to revenge his insult by Draupadi during Swayamwara) would trigger the shameful events to follow. Karna had always been a reluctant participant in all the treacherous plans of Duryodhana and Shakuni. But today, he too came down from the way of Dharma.

After loosing himself, Yuddhistira even stakes his own wife. This was on the instigation of Karna. Vidura had requested King Dhritharashtra to stop the game but he is insulted by Duryodhana. Vidura tries again but nothing happens. Elders like Bhishma, Drona and Kripa are all present but no one raises an objection ever. Yuddhistira looses this game as well and Draupadi is now Duryodhana's maid.

Duryodhana tells a servant to bring Draupadi to the hall so that her can order her to go to the maid's quarters. She is no longer a queen and cannot stay in the palace. The servant returns with a question to Yuddhistira from Draupadi which goes like this "Can a man who staked and lost himself to be a slave have any right to stake his wife?" Duryodhana orders the servant to call Draupadi and ask all this personally. Draupadi refuses to come to the hall. Duryodhana then sends Dushashana to bring her. Dushashana drags Draupadi to the hall by her hair. Draupadi (was having a period) was wearing a single a piece of cloth as she was waiting for her ritual bath after which she can meet the elders. Her cloth was slightly blood strained as well. Bhim tries to get up to attack Dushashana but is stopped by Yuddhistira.

Draupadi questions Yuddhistira and his brothers. She asks then Bhishma, King Dhritharasthra, Drona and Kripa to help and protect a helpless woman. She also asks them the question if a woman is a property of the husband. Vidura instigates the king to answer and stop this madness. This is when Vikarna stands up and tries to protest the shameful event. To suppress this, Karna cites the then existing laws according to with a woman who sleeps around with 5 men is like a whore.

In some retellings, Bhishma sadly tells Draupadi that "Dharma works in very subtle ways". I believe Vyasa explained the most mysterious event in the entire epic in this work. Why did Bhishma or the other elders got up to help Draupadi or stop Yuddhistira from staking high? Except for Vidura no one did. In some retellings, Draupadi had confessed to Yuddhistira only that she had insulted Duryodhana. So did Yuddhistira (the embodiment of justice and righteousness) do this purposely? 


In India many board games are spiritual metaphors. Snakes and Ladders was invented by a saint named Namdeo. It states the journey of an individual atma taking multiple lives. Every time he has a bad life, he is caught by snake and then has to come down and start the journey again. In the same sense, every time for a good life he gets a ladder and goes to higher planes of existence. I have read, throw of dice indicates free will while the movement of coins on the board indicate destiny/fate (although I would feel it is vice versa). 


Following the words of Karna, Duryodhana orders the Pandavas to remove their crowns and robes which they do. Then, he orders Dushashana to remove her cloth. He then exposes his thighs and directs Dushashana to make Draupadi sit in his lap after disrobing. . No one in the hall object. Bhishma, Drona and Kripa struggled with their own understanding of Dharma as no law was broken. Draupadi, realizing this, finally prayed to Krishna.

Dushashana started pulling her robe. Draupadi immersed in prayers, raised her hands up and then a miracle happened. Dushashana kept on pulling clothes but it never finished. Somehow a new piece of cloth would appear. This was a miracle. I have heard so many miracles performed by the modern saints as well. Devotees seeing their divine sages in a distant town with out the sage having ever personally gone there. So maybe, this was one instance of divinity. Also, Draupadi was holding onto the cloth tightly and Krishna did not help her till she let go of her clothes and raised her hands. Spiritually, this means that you need to totally surrender to God/Self/Truth for Him to reveal Himself and help you. 


Dushashana gets tired and lets go of the cloth. Draupadi vows that she will never forgive the kauravas and she will not tie her hair till it is washed in Dushashana's blood. Bhima too gets up and vows that he will cut those hands of Dushashana and drink his blood after tearing his chest. Bhima also vows that he will smash those thighs of Duryodhana. Draupadi is about to curse the picture when Queen Gandhari enters the hall and pleads her to not curse. Then, Gandhari pleads King Dhritharasthra to do some justice here. King Dhritharashtra, alarmed as negative omens from the wailings of animals, fears the curse of a pious woman. King Dhritharashtra tells Draupadi to forgive all and gives her three wishes. Draupadi asks for her husbands' freedom and then for their weapons. Draupadi reminds that as per Khsatriya dharma (Warrior code), a Kshatriya lady can only seek 2 wishes and not more. That would be greed.

Karna tells Duryodhana, praising Draupadi, "She has the sharpest tongue. The Pandavas have been saved by a woman". Arjuna addresses Karna as a charioteer's son again and vows to kill him.

King Dhritharashtra pleads to Yuddhistira and Draupadi to go back to Indraprastha and forgive all that has happened.

But this chapter leaves us with those lines "Dharma works in very suble ways" as told by Bhishma. Did he know anything more? Can man always decipher the reason why intelligent men too makes glaring mistakes? Is it a frailty or are they just a medium for Dharma to exact justifying actions on them and/or others? Can a unrealized person ever understand the workings of Dharma? In the end, all actions have to catch up in some way or the other. Who knows? Maybe, with this event Vyasa wants humanity to check and question the events happening around them. Not all the situations will be a direct result. Hence, the game of dice? Who knows what game is being played by cosmos keeping some human/s upfront as the doer? 

Mahabharata/Jaya - Game of Dice

"You have lost your kingdom, Yuddhistir. Now what will you stake?" Thus shouted Shakuni after winning Indraprastha in the game of dice. Little did he or Duryodhana or Karna know that Indraprastha was not the last one that would be staked.

Duryodhana had returned to Hastinapur, full of envy with Pandava's success and angry with Draupadi's insult. Shakuni devised another plan to get back at the Pandavas. As per the plan, Duryodhana convinced his father King Dhritharashtra to send Vidura to invite Yuddhistira for a game of dice. Shakuni knew that there was only one weakness in Yuddhistira and he wanted to take full advantage of it. Vidura tried to convince the king that this should not be allowed but the king was adamant due to his paternal love. Vidura visitied Indraprastha and invited Yuddhistira. He also warned Yuddhistira that this might be a treacherous plan. But Yuddhistira cited the Kshatriya code which would not allow him to refuse any challenge in a game or war.

Yuddhistira visited Hastinapur along with his brothers and Draupadi. Draupadi was menstruating and so she retreated to her chambers without meeting any of the adults.

In the recreational hall, just before the start of the game, Duryodhana disclosed that he will call the number and Shakuni will roll the dice. While discussing on this, Arjuna insults Karna as a chariooteer's son. Yuddhistira agrees to this rule and the game begins.

Gambling, as they say, blinds an intelligent man. It is, perhaps, the only game in which both the loser as well as the winner does not feel like quitting. It is this nature of a man, which might have driven the future events. Yuddhistira looses every game and stake. Arjuna and Bhima tries to stop Yuddhistira but he refuses (in the heat of the game). He stakes and looses his own kingdom. Should he as a king have done that? Is the king the owner of the kingdom or vice versa?


When instigated further by Shakuni, Yuddhistira stakes and looses all the divine weapons of his brothers. Then he stakes and looses all his brother. Then he even stakes and looses himself. Did the passion of the game make Yuddhistira insane? The very embodiment of righteousness was swaying with the flow of general human tendencies. It in a way shows that Yuddhistira's journey towards truth is still not complete. He is still to understand his own frailties and nature. He is still has to understand the path of righteousness better. 


Vyasa has left this chapter as well as the next with many unanswered questions. Is it for us choose the perspective? 

Mahabharata/Jaya - Rajasuya Yagna and Duryodhana's insult

"Blind man's son is blind as well". Thus said Draupadi pointing towards and laughing at Duryodhana who had stepped into the water thinking it was a solid floor.

Krishna instructed the Pandava's now to perform the Rajasuya Yagna - a symbolic aknwoledgement of his sovereignty. Krishna indicated that they will have to first kill Jarasandha, the might king of Magadha, to achieve this. Krishna advised that this is not possible through a war but only through a wrestling match. Krishna, accompanied by Arjuna and Bhima, disguised as Brahmins went to meet Jarasandha. King Jarasandha, though tyranical, still used to respect brahmins and asked them to place their wishes. Krishna challenged him to a wrestling match. Jarasandha realized that they were not brahmins and yet he chose Bhima as his contender for the match to maintain equality. In the wrestling match, Bhima defeated Jarasandha by tearing his body into 2 halves and throwing the body to opposite directions as hinted by Krishna. Of course, this might be slightly elaborated but it would mean that Krishna had coached Bhima on the weak points of Jarasandha. Then they freed the 86 kings who were jailed by Jarasandha to perform a huge human sacrifice. Jarasandha's target was 100. Then he crowned Jarasandha's son as the king and left the place. This shows Krishna's political views. He had readily moved to Dwaraka to avoid any wars with Magadha. But now with a witty strategy and might of Bhima, he had got rid of Jarasandha and gave justice to the 86 kings who were jailed as well as prevented the future atrocities that would have happened. Bhishma too was in the same era but he never interfered when all such atrocities were happening. For Krishna, there were no regional boundaries. He ensured that tyrannical rulers should be punished and law and order be restored. For Krishna, such limitations does not stop him on the way of righteousness.   


During the Rajasuya yagna, all the kings were invited. As per tradition, the Pandavas selected the guest of honour as Krishna. King Shishupala of Chedi protested. It is said that at the time of Sishupala's birth, astrologers had predicted that Krishna would kill him. Listening to Sishupala's mothers pleas then, Krishna had promised her that Krishna will forgive Sishupala hundred times. Now at the ceremony, Sishupala was shouting insults after insults. Krishna even warned him at the 99th insult but Sishupala gave no heed. Sishupala had only finished his 100th insult when Krishna killed him with Sudarshana Chakra. This in a way indicates that knowing the future is not enough. If it has to happen, it will happen. Sishupala's mother must have thought she got a reprive but Sishuapala's nature would not allow it. 


During his stay in Indraprastha after the coronation, Duryodhana was taking a tour of the Palace of illussions.  It was a mind-boggling piece of architecture. Of the many illusions, was water arranged to look like a solid floor. Duryodhana did not realise this and he fell into the water. From one of the balconies, Draupadi laughed out and mindlessly uttered the insult mentioned above. Should we really insult or laugh at someone's accident? Also, should we think twice before what we speak? Draupadi had insulted Karna and Duryodhana twice in separate occasions. Her actions were to hunt her down for this in the future.

Mahabharata/Jaya - Indraprastha and Arjuna meets Ulupi and Rukmini

"Rukmini is driving the chariot and not Arjuna. This means that she is eloping with him as per her wish. There is no need to attack Arjuna". Thus spoke Krishna to Balarama and the others to defend Arjuna and Rukmini while they were eloping from Dwaraka.

With Krishna's guidance, Pandavas had set the forest of Khandavaprastha (which was a home to many Nagas and Rakshasas) on fire. It is said that Agni Deva (lord of fire) had come to the Pandavas and requested them to burn something ro restore the lustre he has had from all the ghee that was poured into him. Is it just an indication that performing yagnas or puja's (ritual ceremonies) for greed or other selfish gains was not actually good for the cosmic balance? Fire, just like many other elements, need to be used for a constructive purpose and for the betterment of the cosmos. Else, fire which is the purifying element too might loose it's lustre or importance.


Krishna instructed Pandavas that nothing should survive in this. Is this an indication that it was time for Pandavas and humanity to burn all the old values and traditions which were clouding the mind (forest) and create a much more controlled and balanced mind/civilisation?


All the creatures and Nagas (forest tribe or a metaphor for the lower tendencies?) were destroyed. Agni Deva presented Arjuna with a Gandiva (a powerful bow) and Krishna a discus (Sudarshan Chakra). Hence, anyone killed by Krishna becomes liberated. Sudarshan Chakra in some ways denote the wheel of time or the 1000 petaled lotus (Sahasrara Chakra as per Kundalini Yoga where an individual looses all duality and become one with the universe). So who else but Krishna can be denoted to have such a symbolic weapon. Maybe someone more advanced can decipher it better.

One Rakshasa (Forest tribe?) is spared by Pandavas who constructs a beautiful city (which houses the Palace of Illusions) for the Pandavas in retribution. Pandavas named this city as Indraprastha. This city became very prosperous and many people from across India migrated to this city. Under the reign of Yuddhistira, there was no corruption and the law of Dharma (righteousness) prevailed.

The Pandava brothers followed the instructions provided by Krishna (Vyasa in some retellings) for sharing Draupadi equally. Each brother used to stay with Draupadi for a year and then wait for another four years to get the turn again. During this time, none of the others were to go to Draupadi's chamber out of turn. If anyone breaks this rule, then he will have to live in exile.

One day Arjuna entered Draupadi's chamber to retrieve his weapons when she was with Yuddhistira. Arjuna was trying to protect the cattle of a brahmin from some thieves. Then he rightfully accepted the rule of exile. Arjuna gave importance to his Kshatriya dharma (warrior code) over the other family law.

During this exile, Arjuna went to pilgrimage centers. He had a fling with Ulupi (naga woman) and fathered a child called Iravan. Arjuna gradually forgot this as well. Arjuna also married a great warrior woman called Chitrangada in Manipur. He visited Dwaraka and stayed with Shri Krishna for some time.

Krishna knew that his sister Subhadra was in love with Arjuna. Balarama wanted to fix her wedding with his favourite student Duryodhana. Krishna encouraged Subhadra and Arjuna to elope. He specifically mentioned that Subhadra should drive the chariot. So when they were eloping and leaving the city, Balarama wanted to capture and punish Arjuna. That is when Krishna uttered the above lines in defence and cooled down Balarama. Krishna is a great strategician is known to all. Here, he showed that he preferred the laws of the heart over the laws of the family (Balarama's wish to have Subhadra marry Duryodhana). 

Mahabharata/Jaya - Krishna and Khandavaprastha

"Make Khandavprastha your land of action - karmbhoomi". Thus spoke Krishna to Yuddhistira and his brothers who were brooding over the fact that they got a raw deal.

Krishna's story in a nutshell: Krishna and his leela was very famous. Krishna was the son of Kunti's brother Vasudeo, son of Surasena (who had given Kunti in adoption to Kuntibhoja). Kamsa was Krishna's maternal uncle. At the time of Vasudeo's marriage with Devaki, astrologers had predicted that the eighth child born will kill Kamsa. Kamsa was an unjust king who had jailed his own father Ugrasena and forcefully, claimed the throne. Paranoid, Kamsa jailed Vasudeo and his wife and killed every baby of theirs. The seventh child was conceived in Devaki's womb but transferred to Vasudeva's other wife, Rohini, who lived with her brother Nanda who lived in Gokul by goddess Yogamaya. Her eight child is smuggled out of the jail  on the night he was born by Vasudeo who exchanges him with Yashoda's (Nanda's wife) girl child. It is said that Yogamaya had ensured deep sleep in everyone at that time. Kamsa, tries to kill the girl child the next day but the child transforms into a goddess who says his killer child is already born and what is destined will happen.

Krishna and Balaram grew up in Gokul. Kamsa tried many ways to kill the newborn babies but Krishan would always defeat those plans. Krishna was a favourite among the village girls. He would often steal their clothes while they were having bath in the river. He would make them come out naked and then return the clothes to him. Yet, they never found him vulgar. Maybe, they saw that there was no lust but pure love and naughtiness in the eyes of Krishna.


Krishna grows and kills Kamsa and then instills Ugrasena as the king of Mathura. Kamsa's powerful father in law, Jarasandha, attacked Mathura for 17 times. It is said that Kalayavan, the commander of Jarasandh's army who would attack the 18th time, was destined to destroy Mathura. But maybe it was only Krishna's love for violence and political knowledge that he advised the Yadava clan to move to Dwaraka, island in the west coast of India. This proves that Krishna realizes the limitations of his army and he would rather move and live in peace somewhere else rather than live in constant war conditions in Mathura.He had no qualms in being called a coward as the result was that he avoided a war and provided a better life to his clan. Sometimes, it makes sense to withdraw from the battle. 


Krishna used marriage alliances to strengthen and widen his political friends and reach. Thus, when his aunt Kunti's sister was married to the Pandavas he came to visit them. Thus, entered Krishna into Pandava's life.

Krishna was a wise and self-realized man. He is unique among all the realized beings yet. He would marry many women, flirt with many, get involved in administration and yet, he was attached to none of his roles. Through the life of Krishna, the world can learn how to live a detached life and act without any worry about it's results. He encourages man to participate in the world and yet, not be it or of it but yes, be in it. He shows us to renounce not the world or our actions but the feelings, concepts and desires that come with it. 


Coming back to Hastinapur, Dhritharashtra invites Kunti and the pandavas along with their newly wedded wife to their home. Word had reached them and Kunti too knew that they cannot do anything to the Pandavas as King Drupada was their ally.

King Dhritharashtra then decides to divide the current kingdom into equal halfs and gives Khandavaprastha (a great forest) to Yuddhistira to rule. When brothers are discussing about this, Krishna instructs them to accept it and transform it. This was just the start of the strong relationship that would develop between Krishna and Pandavas, the ones who always following the righteous conduct meets injustice throughout.

Mahabharata/Jaya - Draupadi's Swayamwara and becoming a common wife

"The son of charioteer cannot compete for my hand in marriage". Thus spoke Draupadi when Karna was about to try the task.

Pandavas were present there in the guise of the Bhramins. As per some folklore, Krishna is also present and recognizes the Pandavas. He even smiles at Arjuna. All the princes try their hand but they are unsuccessful. The task was to string the heavy metal bow, hit the eye of the rotating wooden fish on the ceiling by looking at its reflection on the water in the pot below.

After all the princes attempt and failt it, Karna stands up to perform the feat. He did this only because he did not want Hastinapur, Duryodhana's kingdom, to be insulted by the princes' failures. Karna had started to string the bow with ease (which other princes were unable to do) when Draupadi humiliated and rejected him. Drupada had planned this task for Arjuna itself. In some folklore, it is Krishna who gestures Draupadi to reject Karna. When everyone failed, Drupada compromised and let the brahmins try it.

Arjuna, disguised as a Brahmin, completed the task with ease. Yuddhistira then left with Nakula and Sahadeva leaving Bhima in charge of protecting Arjuna. As expected, the other princes started protesting against this. Bhima broke a pillar and stood between Arjuna and the others.

This was one of the first insults Draupadi threw in this epic. This particular one shows the prevalent caste system being followed by Draupadi. Karna was a warrior though not known while Arjuna was a warrior disguised as a brahmin. It is fine for a woman to marry a man of the higher caste but they cannot go lower. Also, it again shows that you should not judge a person based on his birth or but by his actions. Caste is determined by actions only.

When Arjuna and Bhima returns with Draupadi to their hut in the forest, they jokingly call out to their mother "Mother Kunti, See what alms we got today". Kunti was busy with some kitchen work and without looking orders them to distribute whatever it is between the brothers equally. By then, Yuddhistira and the twins are there. As per some folklore, it is said that Kunti saw the lust in the eyes of Yuddhistira and the other brothers. She knew that the Pandavas are strong only if they are united. Hence, she did her greatest political masterstroke and ensured that Draupadi is shared between the brothers. It is said that Kunti knew well enough that the Pandavas had gone to the Swayamwar and knew that Arjuna or any of her sons will win the event. Hence, she acted as if she did not know about what "alms" the  brothers were speaking about. Yuddhistira then also raised a precedent of Vidula who had married the ten Prachetas brothers. In some folklore, Yuddhistira desired Draupadi and took the advantage of Kunti's words. He stated that one never knows what destiny came out and made Mother Kunti speak so.


Later Krishna consoled Draupadi by sharing the knowledge of her past life. In an earlier life, Draupadi had invoked Shiva for a husband who was honest, husband who was strong, husband who was very skilled, husband who was handsome and husband who was a knowledgeable. Shiva had granted her this wish literally and provided her with 5 husbands. In some retellings, Shiva states that one man cannot have such qualities so she will have to marry 5 men.

Normally, Shiva grants boons easily and then Vishnu has to manage and rectify the result out of it. So it is said that Krishna had actually sent such a man with all those qualities. It was none other than Karna. But Draupadi herself rejected gim. Hence, now she married a man who did not object to sharing her with his brothers. This was in a way result of her own action of rejecting Karna. Maybe, that is why Draupadi loved Arjuna the most but always desired Karna. Was her decision autonomous or assisted by Krishna (as he knew that Karna will side with Duryodhana), I don't know. But her decision then had a great bearing on the future events. The other thing that needs to be noted is that Draupadi never objected to being shared. Also, later in many retellings, Draupadi's desire and attraction to the respective qualities of Arjuna come into the foreground.


Prince Dhrishtadyumna had followed the brahmin who had won her sister in Swayamwara and was thrilled to learn that it was no one else but Arjuna. He and Drupada did not though agree to her being shared by the 5 brothers. Yuddhistira again debated here and ensured that they agree. This shows Yuddhistirs debating skill on Dharma and also maybe a prevalent culture of polyandry.

Mahabharata/Jaya - Shikandi, Dhrishtadhyumna and Draupadi

"A son to kill Drona. A son to kill Bhishma. A daughter who will marry into the Kuru household and divide it". Thus prayed Drupada invoking the mighty Shiva who blessed him so.

After graduation day of the Pandavas and Kauravas, Drona exacted his revenge on King Drupada. He asked his students to capture and  bring Drupada alive to him as Guru Dakshina (fees). All the princes went and fought with the forces. Arjuna, the intelligent one, cried out to his brothers that Drupada was the target and not the other soldiers. So they just directed themselves towards him, removing anyone who came between them and Arjuna climbed up into Drupada's chariot and held him captive. Later, Bhima tied him with a rope and the Pandavas gifted him to Drona. Drona said to Drupada "Now you are a slave and not my friend. All your kingdom is mine. But then, I will distribute this kingdom into half between us. Now you are my friend again as we are equals now. As your friend, I am also taking one cow from your side." Then he released Drupada.

Drupada could not bear this humiliation. He invoked Lord Shiva to take revenge on Drona and Drona's students. Man, though forgiven for his mistake will not accept it and wants to retribute those trivial insults. Here both Drona and Drupada had forgotten forgiveness is one of the most important dharma.

Drupada's wife got him a daughter. The astrologers told him that this child will later be a man. It was none other than Amba's rebirth whose life was ruined by Bhishma. I will delve on this more during the chapters on the great war.

Drupada then sought the help of Yaja and Upayaja who knew the secret art of creating a magic potion which if consumed by women would produce children. When it was time to give the magic potion to Drupada's wife during the yagna, the queen was having a bath. The sages said that these things cannot wait and threw the potions to the fire. From this fire was born Dhrishtadyumna (destined to kill Drona) and Draupadi (who will marry into the kuru clan and divide it). They were born at their youth stage itself. Maybe this was just an elaborate creative license to cover up the fact that Drupad might have adopted them to devise his strategy. 


This story was narrated to the Pandavas while they were living in the forest by Sage Dhaumya. Sage Dhaumya had advised them to come with him to the feast organized for Draupadi's swayamwara. Kunti saw this as a great opportunity to get a powerful ally. 

Mahabharata/Jaya - Killing of Bhakasur

"It is our duty as guests to share the hosts problem and resolve it. Also, the kshatriya dharma (warrior code) states that helping the helpless is the first rule for a warrior". Thus spoke Kunti before she could choose which of her children should go with the food to the rakshasa. 

Kunti and her children had made base in a small village called Ekchakanagri. They were disguised as Bhramins and living off on alms. One Brahmin family had provided them with shelter. This shows the prevalent culture of the times where people used to render hospitality to strangers. Athithi Devo Bhava (Guests are gods in disguise) was still followed. I have heard that in ancient times every househols would keep a tub of drining water or butter milk outside their houses so that travelers can quench their thirst as and when they pass by. 

One day Kunti enquires the family of their concern, seeing the worry in their eyes. The male of the family states that there is a tyrant Rakshasa, Baka, who used to terrorise the village. The villagers then had come to an agreement that one person from a family will take food to Baka and offer himself as well rather than Baka terrorising the village randomly. Now it was the turn of this family.

In this phase of the story she is the guide and decision maker of the Pandavas. She knows that her sons (especially Bhim) are capable of killing this tyrant. Also, this will bring in more people support later when the people come to know that they were no other but the pandavas. 

Kunti volunteers Bhim will take the food. Kunti states that she has 5 children and even if 1 dies, she will have the remaining 4. The rest is as they say is history. Bhim goes with the feast. He himself devours the whole food. Then he kills Baka. 

Kunti and Pandavas leave their guests house before they could attract any further attention as the villagers wanted to throw a celebration for the death of Baka. 

Kunti knew that they cannot yet afford to be found out by the Kauravas. It was still not the right time but it was about to change.

Mahabharata/Jaya - Hidimbi marries Bhim

"Once he begets a child, then he must return". Thus spoke Kunti to Hidimbi when the latter asked for her consent to marrying Bhim. 

In the forests, the Pandavas came across a cannibalistic Rakshasha (this might be nothing but a cannibalistic tribes found in the forest at the time). Bhima fought and killed him. In between, he also received some assistance from a female rakshasha. After killing, the female Rakshasha introduces herself as Hidimibi and confesses that the one who dies was her brother Hidimba. Then she proposes Bhim to marry her. This shows the lack of laws of orderly marriage in the forest tribe. Civilization has not caught up yet. They are still victim to passions and instincts. Bhima refuses and then she asks Kunti. 

Kunti is now aware that they have dangers back home as well. Any kind of relationships with this forest tribes will be beneficial to her sons. Also, Bhim has killed Hidimba and hence, this relationship will negate any hostility. But then Hidimbi is a forest tribe, lower than the lowest caste of the civilised society. He checks with Yuddhistira who confirms that there is no problem in Bhim getting married to Hidimbi. This shows how Yuddhistira determines castes. Yet, Kunti knows as royal prince it is not suitable for Bhim to have such a wife. Yet, she plays a masterstroke (not better than the one she will play later). She consents to it on the condition that Bhim will leave her as soon as she begets a child. 

And what a child is born! That child is Ghatotkacha and what an important role he plays in the great war. 

Mahabharata/Jaya - House of lac

"The mouse is the only creature who does not get harmed during a forest fire." Thus answered Yuddhistira to Vidura's question the night before Pandava's and Kunti were to leave for Varnavat for a festival.

Yuddhistira was crowned the Crown Prince of Hastinapur leaving Duryodhana fuming. Shakuni pulled up his plan at the right time. Shakuni and Duryodhana had a palace constructed out of flammable items in Varnavat. Then Duryodhana convinced his father to order the Pandavas to visit the Varnavat festival this time. Even Queen Kunti agreed to go with her sons. Duryodhana and Shakuni's plan were to set the palace in fire along with the Pandavas.

Vidura always had his doubts on Shakuni and Duryodhana. Through his spies, he came to know about their devious plan. Vidura wanted to warn the Pandavas before they leave for the palace. Finding Shakuni and Duryodhana already there in the Pandavas palace, Vidura asked this riddle to all, "Which animal is not harmed during a forest fire?" That is when Yuddhistira answered.

Also, just before leaving for their trip Vidura informed Pandavas to check the exits of the palace. The Pandavas deciphered that there was certainly something fishy here. Then once in the house, as per some folktales, Kunti saw some ants making holes in the walls and taking some items as food. On further investigation, they came to know that the house was made of lac and wax. It was not hard then to decipher what the plan was.

Vidura had sent a tunnel digger to the Pandavas. A tunnel was dug secretly. Vidura informed them about the date when Duryodhana had planned for the fire to take place. One night before the dooms day, Kunti invited a Shudra lady and five men to the palace. She offered them wine till they lost their consciousness. Then showing her political insight, instructed Pandavas to set the palace on fire and they escaped through the tunnel.

Duryodhana and Shakuni were thrilled on hearing this news. The elders were distraught and Vidura acted as if he is mourning. Now here Kunti (or maybe Vidura in some retellings) showed her political strategy. Kunti decided that this was not the correct time to go back. The Kauravas might kill them if they found out that they were still alive. Advising her sons (especially Bhim and Arjun) to be patient and show restraint. The correct time to return has not come yet.


The metaphor of the mouse is an excellent one over here. the mouse survives the forest fire as it lives in a burrow under the ground. So many times life brings us problems and issues. Maybe, it might make sense to not attack some problem head on but then wait and let it pass on. You might come unscathed if you are sensible.

Mahabharata/Jaya - Graduation day and KARNA

"Birth is obscure and men are like rivers, origins of which are unknown". Thus spoke Duryodhana in defence of that brave young man whose challenge to Arjuna was rejected based on him being a son of a charioteer. This shows that Duryodhana was wise and well versed with Dharma. He was indeed a big hearted fellow and his hatred was only against Pandavas. he would often question the legality of the Pandavas as they were not of royal blood but did not even blink an eye before supporting the young man. Maybe, this was fueled by the favoritism shown to Arjuna by Teacher Drona, hatred fueled by Uncle Shakuni and his ambitions of becoming a king triggered by his father. What a deep sentence, what deep meaning and yet not practised all the time. 


It was graduation day. All the elders, the king, the queens and the teachers were present. All the princes gave an exhibition of their skills in a friendly competition. Bhima and Duryodhana's duel got very personal and then the duel was stopped by Ashwathamma, on the directions of Drona. Then it was Arjuna's turn. Arjuna dazzled everyone with his skills. He was clearly the favourite among the masses as well as the family. Then as Drona announces Arjuna as the greatest archer, a youth objects to it from the gate of the arena. The youth makes his way to the center and throws a public challenge to Arjuna. He claims that he can do all that Arjuna can. When Drona asks his name, he replies, "Karna".

Karna is the greatest tragic hero in this epic and yet, he inspires all. Unknown to him, he was the son of Kunti and the eldest brother of Pandavas. Sage Durvasa was very happy with the service provided by young and unmarried Kunti. He blesses her with a chant with which she can invoke any god and have a child through him. A young Kunti tries to test this and invokes Sun God. She is apprehensive and requests Sun God to not impregnate her when He does come to her as invoked by the chant. But you have to pay for your actions and then there are somethings with which you cannot play. She begets a son from him. Kunti is an adopted daughter of the childless Kunti-Bhoja. So maybe along with this factor and the social stigma of having a child out of wedlock, she places the child on a casket and discard it in the river Ganga. This might be just an elaborate cover up by the poet to not disclose that the sage might have used the vulnerable and young princess for his own lust. It also awards a divine birth to Karna as he is one of the greatest, if the not the greatest, archer of his time. It is also said that Karna was born with a natural golden plated shield and earrings. They were awarded by the Sun God his protection. This made Karna invulnerable to any attacks. Is this some sort of a metaphor or a miracle birth or some other birth defect which might have enabled Karna to be strong? 


The baby was then found by Adirath, who was then the chariot of King Dhritarashtra. Adirath and his wife Radha take care of the baby as their own. Adirath resigns from his job and Sanjaya is employed in his place.   Karna grew up along with Shon, the younger son of Adirath and Radha. Karna always had an inclination towards archery and warfare. Seeing this Adirath had taken him to Drona to get trained. Drona insults Karna by saying that since he is not from the Kshatriya caste, Drona cannot teach him. Karna points out Ashwatthamma to Dronacharya who is studying along with the princes though he is a Brahmin. This clearly shows the double standards of Drona. Drona himself was a Bhrahmin - priestly order, and yet he was living like a warrior. He was teaching his son as well. But when it came to others, he will speak about the Varna Dharma - Caste Systems. Drona, though respected, yet was not following Dharma. Mahabharata/Jaya will speak that caste is not determined by birth but by actions as  we will see. 


Now this insult would have affected Karna. From birth he has been called as a Charioteers son, though he has an inner feeling that he has more. Drona did not educate him on this ground. He had heard about Drona's favorite student, Arjuna. Maybe, this incident sparked that eternal race with and hate towards Arjuna in the mind of Karna. Karna was a self taught archer as well. After listening to Arjuna's test on the eye of the parrot, he told Shon he can do better.. He had Shon hold a wooden Parrot high up in the tree. Karna released 2 arrows simultaneously and pierced both the parrot.

Then to complete his education he underwent training from Sage Parshurama. Maybe, he had tried getting into other schools as well but his background might have hindered it. So this he lied to Parshurama that he was a Brahmin. Parshurama hated Kshatriyas (the warrior caste). Completing education from Parshuram, he had come back to Hastinapur in time for the Graduation day. He would have to pay for the lie he told to Sage Parshuram. I will leave that for another chapter though.


So back to the arena where he had just made a dramatic entry, he throws a public challenge to Arjuna for a duel. Family priest and teacher Sage Kripa introduces Arjuna's lineage and asks for Karna's background. Karna knows that his background might be a problem. He knows himself as a charioteer's son but always felt the warrior in him. In the meantime, Kunti recognizes him as his son (through his ear rings and chest shield) but does not disclose it to anyone. Then Sage Kripa reminds him that only a prince or a king from a warrior clan can challenge another prince in this arena as per the rules. In this moment of silent insult, Duryodhana, the supposed villain of the epic, stands up and utters the lines mentioned in the beginning of this passage. He says "No lion can give birth to an antelope. Look at this young man and you can see that he is a brave warrior'. Keeping the rule in mind, he makes Karna the king of Anga. Karna's coronation is also done at the same time. Karna feels indebted and honoured at this act of Duryodhana. Did Duryodhana do this to win Karna to his side as he did not have anyone equivalent to Arjuna in his side? Vyasa does not answer this but as the story goes on, we are left to make our own conclusions. Karna asks how he can ever repay this act of kindness. Duryodhana replies " With your freindship for life".

Duryodhan heads back to the pavilion. The duel was about to resume when Adirath walks in all happy to know that Karna has been made a king. Karna falls at his feet to take blessings when Bhima heaps his insults "He is a charioteers son. Duryodhana, give him a whip and leash and have him drive your chariot. Arjuna, come up. He is not worthy to be your opponent". Duryodhana gets angry and there is a commotion in the pavilion. Kunti faints. The sun was about to set and the elders decide that there cant be any use of weapons after sunset as it is against the rules.

The more we try to empathise with Karna, we are forced to reckon if any act of kindness or favours should be gleefully accepted. Should we see who is the person helping us? Should we make us so indebted that we might not be happy again?

Mahabharata/Jaya - Shakuni and Bhima meets the Naga king

"Ensure that the Kuru kingdom is destroyed. Carve my finger bones into dice and they will always follow your bet". Thus spoke King Subala to his youngest son Shakuni inside the prison cellar.

It is said that as per Gandhari's astrology her first husband was sure to die soon. As per the customs then, she was married to a goat which was killed immediately. This was not known to Dhritharashtra during his marriage to Gandhari. Years later, Dhristharashtra learns about this, is insulted by marrying a widow and locks the entire family of Gandhari in the prison cellar (so that this news does not spread). Everyday the family is fed only a handful of rice which will not be enough for everyone and yet, the King cannot be blamed of starving his in-laws. Subala was wary of this. Subala took a decision that Shakuni who was the most intelligent and the youngest will survive and everyone was to give their share of the food. The family members died one after the other till Subala and Shakuni is left. Subala somehow was able to gain pity from Dhritharashtra for Shakuni before passing away. Also, before he could die he had broken Shakuni's one leg with a iron bar so that Shakuni always remembers how the family died. It is then he gave the instructions mentioned above. Shakuni then stays in Hastinapur in her sister's palace till his death.

This illustrates the story behind someones seemingly evil actions. Without knowing the background, we can't state that Shakuni was pure evil. Maybe, he was trying to met out justice to the treatment his family had received. Thus, he poisoned Duryodhan's mind against the Pandavs and planned treacherous methods. Shakuni  was instrumental in ensuring the great war breaks out and eventually it destroys the kuru clan. But yet, he was not an out and out evil person. He was just another human trying to avenge the wrongs done to his family. 


Shakuni convinces Duryodhan to mix poison with porridge and offer the same to Bhima. Shakuni reasons that Bhima is the strong man and he needs to be eliminated so that Duryodhan's road to the crown cannot be challenged by any of the Pandavas. Duryodhan does as instructed and throws Bhima to the river. Here, he is escaped by the Naga community. This community is related to Kunti (which I am not explaining here) and knowing that this is Bhima they cure him completely. Also, their medicinal herbs increases his strength by multiple times. This shows that then forest people had advanced science of Ayurveda but was kept a secret and not disclosed outside the group. Maybe, that is why those sciences have now died out.


When Bhima returns, he finds that the people had thought that he had already died. He also understands that this was Duryodhan's plan. But then as per Yuddhistira's advise (or Kunti's advise as in some retellings), the truth about Bhimas poisoning is never revealed to the elders.

Mahabharata/Jaya - Arjuna's test

"I see an eye, only an eye". Thus spoke Arjuna in one of the test put by Drona.

Arjuna was very competitive and had an inner fire to be the very best. He saw the Drona did not impart all his knowledge with the princes but with Ashwathama. Finally, Drona gave into this persistence and promised that he will make Arjuna the greatest archer in the world. Drona openly used to declare that Arjuna is favourite student.

Arjuna too maybe deserved the attention. Arjuna had seen Bhima eat in the dark from which he perceived that his arrows should hit the target just like the hand carrying the food to the mouth. Arjuna used to practise archery in the dark as well.

Once, the princes came across a dog with arrows in it's mouth. It was placed in such a way that the dog did not die but it could not longer bark. Arjuna was also maybe insecure. Drona sensed it and went on to investigate the matter. They met Ekalavya who confessed that it was him who had done the feat. He also confessed he had made a statue of Drona and practised archery as per direction from Drona himself. Drona had rejected Ekalavya earlier based on his lower caste. Drona was bound by his word that he would make Arjuna the greatest archer. Hence, he asked for Ekalavya's right thumb as Guru Dakshina (Fees). Ekalavya without any hesitation cut it out and gave it.

Was it fitting for a teacher to promise his disciple that he will be the greatest in a particular field? Was it fitting for a teacher to openly announce and at times, maybe discriminate his favourite disciple? Was keeping up with one's word more important rather than rewarding someone's merit? This are the questions that are unanswered in this chapter.

In an archery test, Drona asked his students to aim at a parrot placed hanging from a tree. Before releasing the arrow, he asked "What do you see?".

Yuddhistira said "I see a parrot".

Duryodhana, to outdo Yuddhistira, said, "I see a stuffed parrot placed on a tree".

Bhima, to outdo Duryodhana, said, "I see a stuffed parrot places on a tree under a clear blue sky".

Arjuna answered as mentioned above.

Other than being a formal test, readers can see this metaphorically as well. Yuddhistira was decently focused but not much. Duryodhana and Bhima had completely lost focus on the main aim. Only Arjuna was on targetted focus. So in this journey of life, it is upon us to be an Arjuna or anyone else. Although we might be aware of the target, our vision might be skewed by so many other distractions happily found in life. Should we share our focus on them or just on our own way? 

Mahabharata/Jaya - Drona

"Friendship exists among equals. I am king and you are a poor brahmin (priest). Ask anything as a charity and I will give it to you. But don't claim it as friendship". Thus spoke King Dhrupada to Sage Drona when the latter had asked the king for 1 cow. Little did he know that he had provided just another reason to ensure the Great war happens.

Drona and Dhrupad had studied at the same Gurukul during their chidhood. Dhrupad had then declared to Drona that they are friends and whatever belongs to him belongs to Drona.

Drona had grown onto a poor priest. He was married to Kripi. They were so poor that Kripi used to give their son Ashwathama rice water as milk. Seeing this plight, Drona had gone to Dhrupad for help. But Dhrupad's arrogance and insults angered Drona. Drona left and learnt martial arts and warfare from Sage Parshuram. Drona had his own ideas as to how to avenge his insult while promising Parshuram that he will never impart this knowledge to a Kshatriya ( warrior caste).

Was Dhrupad right in this? If you take the written word of the law, Dhrupad was on the right side. But it did not have any meaning in the eyes of love. Maybe, that is why Mahabharata/Jaya also speaks about the friendship of Krishna and Sudama. Krishna, like Dhrupad, was a rich warrior while Sudama, like Drona, was a poor priest. Krishna shared everything he had with Sudama even without asked. This again shows the law as per Krishna. In his eyes as in the eyes of love, everyone is equal. Love cannot be given and help cannot be lent based on someone's caste. So Dhrupad though sticking to the word of Dharma was still maybe unrighteous. Krishna on the other hand shared his love with anyone who came to him thereby, being worshipped and loved in return.

Kripi's brother was Kripa who was employed with Hastinapur as a family priest and teacher. Now, Dhritharashtra knew that his children had a headstart already with education before Kunti brought her children to the palace. He used to invite Kripa for small pretext or otherwise always interfering with the Pandavas' studies. So it was decided that Drona will help in educating the Kauravas and Pandavas.

Once when the princes were playing, the ball fell into a pit. They saw an old man next to the pit. This old man pulled up the ball by pinning a glade of grass against each other. Surprised, the children went to Bhishma who realized it was none other than Drona. 

Mahabharata/Jaya - Birth of Duryodhana and the rest of the Kauravas

"He will bring misfortune. Let us be rid of him". Thus spoke Vidura at the birth of Duryodhana. he had predicted this from the way palace dogs were wailing. This shows that man, if wise enough, can read the signs of what is going to happen from nature.

Gandhari was distraught when she heard that Kunti, who had conceived after her, gave birth to Yuddhistira. Gandhari had been carrying for 2 years now and after hearing this news, she hit her abdomen with an iron bar so as to forcefully deliver the child. Instead, a lump of flesh came out. Rishi Vyasa helped her by breaking this ball of flesh to 101 pieces and storing it in separate jars. Thus were born the hundred sons and one daughter of Gandhari and Dhritharashtra. They were to be called the Kauravas.

Duryodhana's jar was the first to be opened. When he came out is when the Vidura read the signs and requested the above. Gandhari refused. Only if people were intelligent enough to listen to the wise. But, Gandhari had already put a blindfold on herself. So maybe, it was to show how limited her vision was. But then, in the future, we will see that she had a good knowledge about Dharma and tried to convince Duryodhana and his brothers to follow the same. Also, this peculiar birth would indicate that the rishis of then had the required scientific knowledge of creating and developing embryo. 

During her long pregnancy, Dhritharashtra had slept with a maid out of whom was born Yuyutsu. He too like Vidura was fit but can never ascend to the throne as he was born of a low class mother.

In the meantime, Kunti had borne 2 more children. Bhima was born at the same time as Duryodhana. Madri had given birth to the twins. Then one day, Pandu could not resist himself and forced himself on Madri while she was in middle of a bath (or coming after a bath). Madri too did not put much of a fight but the curse took effect and Pandu died. Madri, maybe feeling guilty or feared living in the palace accused of causing the young king's death, performed a Sati - Burnt herself on the pyre along with the cremation of her husband. She handed over her twins to Kunti. This is when she stated," Me or you, who would you have rather look after the children alone?". This shows the strength of Kunti and the belief of Madri. Madri knew she cannot be strong enough to take care of another woman's children as hers and she wont be able to live in the politics of the palace.

Kunti took all the children and returned to the palace. 

Mahabharata/Jaya - Birth of the Pandavas

"Give me a son so that I can father a king". Thus spoke Pandu to Kunti in the forest when he heard that Gandhari was pregnant.

Pandu was depressed when he heard about Gandhari's pregnancy. So Kunti reminded her of the Niyoga Dharma (copied from Devdutt Patnaik's Jaya) in the following words "There was a time when women were free to go to any man they pleased. This alarmed the sage Shvetaketu who saw his father Uddalaka, unfazed by his mother's association with other sages. Shvetaketu then introduced the law of marriage so that the women were bound to husbands,enabling all men (children) to know who their fathers were. If their husbands were unable to give children, they could go to men chosen their husband. Children borne by the wife belonged to the husband, irrespective of who actually fathered them".

When Pandu decided to implement this law, Kunti told her about her boon. Rishi Durvasa had blessed a young Kunti with a chant which would help her invoke any god and beget a child from her. Maybe, this was because the Rishi knew through his yogic foresight that she will need this in her future. This incident also speaks about the sexual hospitality which was followed at the time where men used to offer their daughter or wives to revered guests as a service.

But Kunti did not disclose everything at this juncture. I will reveal it at the time when needed.

It is said that Kunti first invoked the Lord Dharma (Yama) of whom was born, Yuddhistira (it means the one who will be stable in a war/fight). Rationally reviewing this, Vidura was revered as an incarnation of Yama. So it is quite possible that Pandu might have chosen his younger brother first. Critics would state this as the reason to why Vidura always sides with Pandavas right from the beginning. But then yama is the dispassionate judge of one's actions. It would be unfair to blame him so.

Pandu was not happy with 1 son. So Kunti invoked Lord Vayu (lord of the winds) who gave her Bhima and Lord Indra (King of heaven) who gave her Arjuna. Kunti informs Pandu that she has been with 4 men now and cannot go for a fifth one as that would be against the law. So Pandu instigates her to lend this chant to Madri. Madri requests Kunti to invoke the twin gods, the Ashwini twins (Lords of Morning and Evening star). Thus, was born Sahadeva and Nakula. After this, Kunti refused to invoke any other gods for Madri. With one chant, Madri had begotten 2 children. Well versed with the politics, Kunti did not want to in any way have her seniority descended to below Madri (incase Madri invokes another twins and gets more children than Kunti). In that decision, she saved her own interest.

Yuddhistira was the embodiment of righteousness, Bhima was strong, Arjuna was to be a great archer, Nakula the most handsome and Sahadev was wise/knowledgeable.

Their miraculous or divine births might not be historically accurate. It might have been used to imply their nature or qualities. Yuddhistira, son of Dharma, was to adept at the law of Dharma. Bhima, born of wind, will be as strong as might wind and temper too would blow hot or blow cold time and again. Arjuna, born of Indra, was someone who can never be defeated in a war. Nakula would be as beautiful as the morning while Sahadev would be as knowledgeable as a man should be at the end of a day in the evening if he knows how to read the signs. It is said that Sahadev was great at astrology and knew what was going to happen. But he did not speak up as he wanted to ensure that Krishna would be their friend and be with them. It is only in the evening that one can observe the position of the stars and make mathematical calculations. Maybe, that is why he is the son of the evening star. It is claimed that he put together various occult sciences to help predict future.

Mahabharata/Jaya - Gandhari, Kunti and Madri

"As per the law, no blind man can be the king". Thus spoke Vidura at the time of the crowning of the new king. Hence, Pandu was chosen as the king although he was younger to Dhritharashtra. Vidura who was taught the ideal laws of Dharma could not see why Bhishma (for once) wanted Dhritharashtra to be the king.

Dhritharashtra, Pandu and Vidura was raised by Bhishma as his own. At the time of coronation, he had selected Dhritharashtra to be the king before Vidura objected citing the law. This was the only time when Bhishma had wanted to not follow the law by the word. But then when objected to his decision by the same law, he gave in. In some retellings, it states that Bhishma was aware of Dhritharashtra's ambition to be the king which was very strong. It was at that time when Vidura stood up with the word of the law.Dhritharashtra was was quite saddened by this event but did not voice it out in the open.

Bhishma went to the kingdom of Gandhar and sought princess Gandhari for Dhritharashtra. In some folklore, Gandhari was not informed about the prince's blindness till she came to Hastinapur for the wedding. Out of anger, she blindfolded herself for life. In other retellings, Gandhari empathised with her husband a lot that to share his sorrow, she put the blindfolds on herself.

Is Dhritharashtra and Gandhari's blindness subject to a metaphorical review? As we will see in the future, Dhritharashtra is blinded by his love for his son and unable to execute his kingly duties in a just way. Gandhari too has handicapped herself and hence, cannot guide and help her sons grow properly. The sons become hateful towards their own cousins. Also, Gandhari's blindfolding herself makes us question about how we can forget one role (of a mother) to perform another role (of a wife) perfectly? Gandhari is again a strong woman and respected for this action but the epic wants to us to remember the results of this action.

Pandu went to Kunti's Swayamwara and was selected by her for marriage. Failing to conceive a child from Kunti, a second wife was purchased for Pandu. She was Madri, sister of Shalya, king of Madra. Of her too, Pandu did not beget a child. Vyasa never clearly statess the reason but in some folklore it is stated that Pandu was impotent. Also, Kunti's fertility was already proven (though as present it remains a secret).

Kunti might have felt insulted at Pandu marrying (purchasing) another woman to be his wife. Being a princess herself, she might be aware of the politics of the time. Maybe that is why she was adamant that her future five sons should always be united so that they can be the ruling party.

In the meantime, Pandu was becoming a powerful and famous king. He was conquering new lands and bringing them under his rule. Dhritharashtra tries to conceive a child through Gandhari so that he can beget a child before Pandu and this son can reclaim what was rightfully Dhritharasthra's.

Pandu incurs the curse of Sage Kindama as he kills Kindama and his wife while making love. Pandu was hunting and fired an arrow at what looked like an antelope. Only on coming closer, did Pandu realise it was Sage Kindama and his wife. The curse was that Pandu will die as soon as he embraces a woman with the intention of making love. Pandu decides to leave his throne and proceed to the forest to perform penance. The crown is handed over to  Dhritharashtra who will rule it as a regent.

Kunti and Madri, the childless women and maybe, pious wives, decides to accompany Pandu to the forest.

This curse is again maybe put here to cover up Pandu's impotence as well as to correlate Pandu's death. The role of Kunti and Gandhari and their bearing on the epic is quite prevalent. This trivial situation too but was again one of the many factors for the great war. As we go ahead, we will see that there is no one person or event responsible for the great war as well as many of the events leading to it. The epic is an awesome scripture to indicate man his helplessness in face of the events that occur. How he reacts or rather acts, maybe that is the only freedom. Result of the actions is never in man's hands.