THE JAYA MAHABHARATA

1] COMMENT ON THE THREE QUESTIONS ASKED BY

DRAUPADI IN THE BOOK OF THE ASSEMBLY HALL

The story of Draupadi, the wife of the five Pandava brothers in the Jaya
Mahabharata is one of empowerment, feminine strength and resilience
in the face of oppression. Her questions are a popular part of the epic
because they reflect on the courage her character has and also portray
Draupadi as an advocate for moral righteousness. They also present
pivotal moments in the storyline.

The first question put forward by her after Yudhistara loses the game of
dicing was “Didst thou lose thyself first or me? (Did you lose yourself
first or me?)”. This question is asked in the context of Yudhistara’s
reckless choices in the game of dice leading to severe consequences–
losing the kingdom, losing his brothers, his wealth and eventually his
wife. Draupadi’s questions challenge the morality of her husband’s
actions in the name of continuing and eventually winning the game and
the gravity of the situation his actions had put the Pandavas in. It
highlights the dishonourable, immoral and irresponsible nature of
gambling away someone else. We can also interpret Draupadi's question
and the event of the Kauravas trying to strip her to humiliate her as an
emphasis on the subordination women often face in a patriarchal society.
It reflects certain moral dilemmas faced by the characters in the epic.

Draupadi’s next question was “How can he said then to have staked
voluntarily?”. This question expresses her disbelief at the status quo.
She did not understand why Yudhishtara voluntarily chose to play with
the “skillful,wicked, deceitful desperate” gamblers knowing he had little
to no skill in the game of dice and implies he may have been coerced by
circumstances to stake her — he did not willingly do so but was pushed
into doing so — and that the entire game was unfairly set up. The
question also reflects her anger and indignation at being treated as a
mere wager in the game of dice. It is a powerful critique of a situation
that was clearly violative of social norms, morality and ethics.

Draupadi then challenges the hypocrisy of the Kuru kings and calls for
accountability by questioning “Where is the virtue for which these kings
were noted?”. The question criticises the actions of the Kauravas,
particularly in the rigged gambling match and the act of attempting to
publicly disrobe Draupadi. These actions not only breach the rules of
royal conduct and honour but also violate the principles of morality,
righteousness and virtue that were apparently supposed to guide their
lives, since the Kauravas were renowned for their virtue and
righteousness. It is an assertion of Draupadi’s dignity and her resolve to
not back down in the face of humiliation and oppression.

It is clear that Draupadi’s questions offer a criticism of the actions of

certain characters, but at the same time they also provide an insight to
the emotional, moral and ethical dilemmas faced by the characters in the
Mahabharata. Draupadi is a character that stands for resistance,
resilience and strength and these questions reflect on the same. From a
feminist lens, Draupadi’s questions may even be seen as a challenge to
how the patriarchy still continues to subordinate and oppress its women.
These questions are of great significance in the Mahabharata because
they raise questions of morality, ethics, righteousness and equality;
values which still hold relevance at present.
2] DISCUSS THE ROLE OF VIDHUR IN THE SECTIONS
PRESCRIBED IN THE JAYA MAHABHARATA

Vidhur, the half brother of the blind King Dhritarashtra and Pandu, is a
prominent character in the Jaya Mahabharata. He served as the chief
advisor and a minister in the court of Hastinapur. Vidhur is a character
known for his dedication to righteousness (dharma) and moral integrity.

In the Dicing section of the Sabha Parva (The Book of the Assembly
Hall), Vidhur is present in court during the game and is witness to the
unfair means used by the Kauravas. He objects to this treatment meted
out to the Pandavas, reminding the Kauravas about the consequences of
their actions and warning them about the havoc these actions may
create. This portrays his character as the voice of morality and
reasonability in the court— he represents the moral conscience of the
court. However, his warnings are ignored and the Pandavas are
subsequently humiliated and exiled to the forest.

In the Sequel To Dicing, Vidhur maintains his status as the advocate of

righteousness, consistently speaking about the mistreatment of the
Pandavas by the Kauravas. He only wishes to see justice prevail.
Throughout this section, he continues to warn Dhritarashtra and the
other Kauravas about the consequences of their actions, predicting that
there would ultimately be a devastating war. He emphasises on the
importance of resolving the conflicts peacefully to prevent bloodshed
and further suffering.

A significant moment in this episode is the decision taken by Vidhur to

leave the Kaurava court, as he cannot tolerate the unjust and immoral
behaviour they display despite his warnings. This signifies his strong
commitment to justice, dharma and morality – he is ready to abdicate
his status and power to live up to these values.
Thus, we can conclude that Vidhur was essentially an embodiment of
righteousness in the Mahabharata, being deeply committed to values of
truth and justice and impartiality. His role in the Mahabharata has a
profound impact on the unfolding of events and the narrative of the epic.