Previous NextKarna and Draopadi 10 March 1968, Ranchi Published in: Discourses on the Mahábhárata Notes: official source: Discourses on the Mahábhárata this version: is the printed Discourses on the Mahábhárata, 2nd edition, version (obvious spelling, punctuation and typographical mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. (1) The last two weeks we discussed the intellectual role of Lord Krśńa. All the characters of the Mahábhárata were conceived of for the purpose of educating the masses. The events and the setting were all nicely planned out, just as a dramatist selects some special character and events that suit his purpose. Lord Krśńa wanted the establishment of dharmarájya (sound moralistic social order), the victory of dharma and the defeat of adharma, etc., and accordingly he conceived of certain characters. Thatʼs why I say that the war of the Mahábhárata was not a natural war, it was something well thought out. (2) In a previous discourse some of the important characters were analysed. Only Draopadi and Karna were left out. Karna (3) While discussing the character of Karna, we said that Karna attached much importance to simple morality, but lacked in spiritual morality. Now there is room for controversy as to whether Karna was the best of the characters of the Mahábhárata, but there is no doubt that Karna was a great personality. (4) Now let us examine simple morality. We will mention two incidents that illustrate this concept. (5) One is the incident of Karnaʼs ear-rings. In fact, these ear-rings were amulets. As long as these ear-rings remained with him, no one could harm him. Krsna knew that as long as Karna was in possession of these ear-rings, he would remain invincible in war. But in order to bring an end to the war, his death was a must. In case of a conflict between spiritual morality and simple morality, the first is destined to win, and the physical and psychological reason for the victory of spiritual morality is this: that spiritual morality is a dynamic force, and as it is a dynamic force, it has an inherent capacity to strike at the enemy. (6) Now, Karna possessed simple morality, which was static whereas the Pandavas were armed with spiritual morality. Lord Krsna thought it proper to extend support to spiritual morality, so He went to Karna in the guise of a Brahmin and begged for alms. Karna asked him, “What do you want, any material thing like money, clothes, etc.?” Krsna said, “No, I donʼt need all those things.” Thus whatever Karna offered to Krsna, He persistently refused to accept. Finally Krśńa said, “Iʼm leaving. If you canʼt give me anything of my choice, I will leave.” Karna said, “You have come to me for alms, and itʼs not proper that I shouldnʼt give you something and you return disappointed. It canʼt happen as long as I am alive.” This is what simple morality teaches human beings. (7) Then Karna finally wanted to know of Krśńa what he really wanted. Krśńa said, “I want only your ear-rings, nothing else.” Now had Karna been a follower of spiritual morality, he would have said, “Look, sir, I am to join the war in the immediate future. I canʼt part with my ear-rings now. Without these ear-rings my defeat will be inevitable. I may even die. Hence I canʼt part with my ear-rings now. I will certainly give you the ear-rings, but later, not now.” Instead of saying all these things, Karna agreed to give away his earrings, and did quickly give the ear-rings to Krśńa. This is how he hastened his death. (8) Karnaʼs teacher was Parasurama. One day Parasurama and Karna were engaged in a conversation. Parasurama for some reason or other was tired, and he fell asleep, laying his head on Karnaʼs lap. At that moment a deadly insect gave a sharp bite to Karnaʼs thigh, and it started bleeding profusely. Karna was in great pain, no doubt, but he neither made any sound nor moved his legs even in the slightest, lest it should disturb the sleep of his guru. This is a perfect example of simple morality. Had Karna been a follower of spiritual morality, he would have laid his guruʼs head on some object for a while, and meanwhile bandaged his wounds or done something to heal the wounds. But he did nothing of the sort. Later, when Parasurama woke up, he wanted to know why there was so much blood. Karna said, “This bleeding is due to the biting of a deadly insect on my thigh.” Parasurama asked him, “Then why didnʼt you make any sound, or move your legs, or even wake me up?” Karna said in reply “I didnʼt do all those things because it would have disturbed your sleep. To disturb my guruʼs sleep would be a sacrilege on my part. Hence I refrained from doing anything like that.” (9) Then Parasurama said to him, “Since you have so much power to endure pain, certainly you were not born in a vipra family.” Parasurama was under the mistaken impression that Karna was a vipra by birth. “Usually a vipra lad is not endowed with this sort of power of tolerance, so you must have been born in a non-Brahmin family” said Parasurama. Karna said in confirmation, “Yes, I was born in a charioteerʼs family.” Karna really believed that he was born the son of a charioteer. This illustrates the fact that Karna was a strict adherent to simple morality, and if we compare Bhisma with Karna on this point, it is difficult to say who of the two is greater. But it must be said that Karna was a shining example so far as simple morality was concerned. Karna had some social standing also, which Bhisma didnʼt have. Draopadi (10) [The following section was also printed separately as “Five Virtuous Ladies” in The Awakening of Women. This is the The Awakening of Women, 1st edition, version.] (11) Draopadi was the daughter of King Drupada. Her actual name was Krśńá, not Draopadi, but as she was the daughter of King Drupada, people called her Draopadi. (12) It is significant to note that Indian people have been remembering the hallowed names of five ladies: Ahalya, Draopadi, Kunti, Tara and Mandodarii. (13) Ahalya-Draopadii-Kuntii-Tara-Mandodarii Paiṋcakanyá smarennityaḿ mahápatakanasanam. (14) The popular belief is this that remembering the names of these revered ladies brings virtue. It is mahápatakanasanam i.e. that which eliminates the reaction of highly sinful deeds. (15) If analysed from the social point of view, the institution of having five husbands was neither customary in the past nor in the present. Still it is said, “One should remember the names of these five ladies, and this holy remembrance will remove the reactions of past sins.” This sort of teaching may create confusion in your mind between the social dharma and the artificial dharma. I remember I discussed the social dharma and artificial dharma sometime back in Bhagalpur. Just from the viewpoint of artificial dharma, Draopadiʼs conduct was not at all praiseworthy. But if we analyse her conduct from the viewpoint of social dharma, her activities were not at all bad. (16) According to the rules of social science, a man should have only one wife. That is natural. The numbers of men and women in every country are almost equal. But it may so happen that the number of males in a particular country drops as a result of war or civil war, and naturally the number of women will exceed that of the men. In that case, a man, in order to maintain the sanctity and security of the women, may be required to marry more than one female. For many women, in the absence of legal husbands, would be forced to take to immoral lives, and the result would be disastrous for the society. (17) For instance, we can cite the case of post-second World War Germany in this regard. A large number of soldiers were killed during the war. Consequently, the problem of marriage of women assumed serious proportions. Immoral conduct was rampant in the society, and the result was the birth of a huge number of illegitimate children. The entire society was faced with a stupendous problem. (18) Thatʼs why I have said that if there is a serious disproportion in the numbers of males and females in society (for instance, if the number of females exceeds the number of males), a man should be permitted to marry more than one woman just to maintain social purity. Conversely, if it so happens that the number of males exceeds the number of females, a woman will have to accept more than one husband, in order to maintain social purity. Such provisions have been included in the Caryácarya(1) of Ananda Marga. In Tibet there are similar provisions. (19) If a society doesnʼt approve of such provisions, whether today or in any particular age, that is something unnatural. Genuine social scientists must admit that in certain special circumstances these types of provisions must be made. Thatʼs why I donʼt object to Draopadi being polyandrous. Still, it may be said that this was something unusual. It often happens that semi-educated people take anything unusual as censurable. (20) Now, we find that Ahalyaʼs name heads the list of the five women. You may have read that Ahalya committed many sins. And for that, she was reportedly turned into stone. Of course, here “stone” doesnʼt literally mean stone. It means metaphorically that she became inert from a psychic point of view. In common parlance we call a cruel man “stone-hearted.” Similarly, Ahalya became as inert as stone because of her many sinful deeds. Later, when the same stone-like Ahalya came in contact with Parama Puruśa, that is, Ramachandra, she attained liberation. (21) It is true that anyone, whether he or she is a stone or brick or wood, who comes in contact with Parama Puruśa must attain liberation. Thatʼs why human beings should ideate on Ramachandra, that is, Parama Puruśa. So when she attained emancipation by the Grace of Parama Puruśa, she became pratasmaraniiya.(2) This is how we can account for her prestige. (22) In the Vedic age, the institution of polyandry was widespread, but in the Mahábhárata age, it was not so widely found. That is why people took it as something unnatural. (23) No one can say that Draopadi was a sinful lady; rather she looked upon Krśńa as her sakha [never-failing friend], and she always remained absorbed in the thought of Krśńa. Thatʼs why, when she was being grossly humiliated in the court of the Kaoravas, her honour and dignity was saved because of her surrender to Lord Krśńa. So it is only natural that when people reverently remember these noble women, they are sure to acquire some virtue. (24) The same thing can be said of Kunti also. Judged from the viewpoint of modern society, her conduct may not be justifiable, but if we judge her actions in the light of the prevalent social customs of that time, they were not at all bad. Kunti had a son, Karna, even before she was married. Considered in the light of the social customs of that age, this was by no means bad, but by modern social standards it cannot be supported. But her wonderful sacrifice, her love of God, her profound sense of responsibility – all these sterling qualities have made her a venerable lady. (25) The same thing can be said of Tara and Mandodari. Tara, after the death of her first husband, Bali, married Sugriva, her brother-in-law. This was something very common in those days, but it is unnatural if considered in the light of present-day customs. But as she was an ardent devotee of Rama, all her actions are condoned, and she is considered a venerable lady. The same thing can be said of Mandodari.(3) (26) Draopadi was one of the five venerable ladies. Many people of the modern age do not realize that society is a dynamic entity: it undergoes necessary changes in accordance with changed social needs and changed psychological makeup. Had these changes not occurred, the old social structure would have crumbled to pieces. Society must be dynamic. Wherever it loses its inherent mobility, it breaks, into pieces. For instance, the old Hindu society has lost its dynamic character, and consequently it is moving towards final destruction. This old society one day will become extinct or will become a thing of the past. Those who advocate old and outmoded ideas, those who mentally cling to outdated and rotting ideas, will become extinct in the natural course of things. Those who, on the other hand, uphold and promote progressive ideas, will do their best to eliminate old and useless ideas. (27) Those advocates of old ideas who are not in favour of accepting these five venerable ladies contend that these five ladies should not be considered pratasmaraniiya, and that their remembrance will in no way offset the reactions of past actions, though they know very well that these ladies were ardent devotees of Parama Puruśa. They conclude that the contention of the shloka is not justifiable. (28) Nonetheless, one should not miss one special quality in Draopadi – she was endowed with nirguńa bhakti [unconditional devotion]. However, saguńa bhakti [conditional devotion] sometimes asserted itself in her, and whenever it got the upper hand, she would receive blows. Lord Krśńa would put her to tests at every step, and thatʼs why she had to confront insurmountable difficulties. And when nirguńa bhakti would assert itself in her, she would enjoy the blessings of Parama Puruśa. (29) Even in nirguńa bhakti sometimes the sense of ego raises its head. This is called “puśt́imárgii ahaḿkára”. Though essentially it is nirguńa bhakti, it belongs to the category of puśt́imárgii bhakti. But it is more inclined towards nirguńa than saguńa. This type of sentient ego sometimes would assert itself in Draopadi. She had this egoistic feeling, that although Krśńa was Puruśottama, He was her sakhá. Sometimes she used to give vent to this sort of egoistic feeling, though she should not have. The people could not accept it as a good quality, yet she couldnʼt resist the temptation of disclosing her internal ego. (30) As this sort of ego centres around Parama Puruśa, it shouldnʼt be censured. Krśńa was Puruśottama no doubt, but at the same time He was the sakhá of Draopadi, and as such Draopadi had every reason to be proud. On this point one cannot find fault with Draopadi, but at the same time one should bear in mind that while living in this world, one should maintain proper adjustment with each and every thing. One must look upon all things with equanimity of mind. But those who have this puśt́imárgii ahaḿkara are prone to discrimination between things one way or other. (31) Of all the five husbands of Draopadi, Arjuna was most popular with the masses because of his greater valour, physical charm, etc. Thatʼs why sometimes Draopadi was inclined to think, “I am the wife of Arjuna,” although she was the wife of all five brothers. For the reason mentioned above, she felt more attraction towards Arjuna, because Arjuna enjoyed greater popularity and acclamation. (32) This is why, people say, when the Pandava brothers and Draopadi came near the mountain Hariparvata in Himachal Pradesh, she fell down and subsequently died. (33) At this Bhima asked Yudhisthira, “We five brothers are still physically strong enough to walk. Then why did Draopadi die? Why couldnʼt she keep up with us?” (34) Yudhisthira said in reply, “Look, Bhima, a really chaste lady should have attraction towards her own husband. She should have no attraction towards other men. Draopadi had five husbands. She should have had equal attraction towards all her husbands, which she had not. She always made a discrimination between her husbands. It was in a sense a social offense. If she had equal attraction towards all her five husbands, Iʼm sure she would not have fallen like this. She was more drawn towards Arjuna, and that is why she fell.” (35) [end of section that was printed separately as “Five Virtuous Ladies”] 10 March 1968, Ranchi Footnotes [1] Caryácarya Part 1, 1956. –Trans. [2] “To be remembered in the morning” – an Indian tradition in relation to great men and women of the past, practised to obtain dharmic mental orientation for the day – by remembering such people one remembers their ideas. –Trans [3] Mandodari was the wife of Ravana, Ramaʼs enemy, but she was, nevertheless, an ardent devotee of Rama. She counselled her husband to make peace with Rama. –Trans. -- Source: Karna and Draopadi Published in: Discourses on the Mahábhárata Release: Electronic edition version 9.0.19