Draupadi and arjun relationship quizzes

Draupadi - Wikipedia

One of the greatest archers of his generation, Arjuna is described as very handsome and popular with the ladies. Besides Draupadi, he married. Draupadi is considered as one of the Panchakanyas or Five Virgins. Marriage. Arjuna wins Draupadi in her Swayamvara · Drupada intended to wed his. Mar 26, Arjun and Draupadi Story - Though it seems that the epic So he approached Chitravahana asking for Chitrangada's hand in marriage.

I am up before they get up. I am never lazy in their work. If they return from a long journey, I keep seat, water, food, resting place ready for them.

Despite servants being available, I keep watch on household chores. I cook their favorite food myself and serve it with my own hands. I do not burden them with my own worried and anxieties. Rather, participating in their concerns, I offer my views. I do not spend too much time on toilet, bath and dressing. If my husbands are far away, I refrain from decorating myself.

I do not make interest in mattes which they dislike. Without their having to tell me I am able to sense their likes and dislikes. I am never interested in arguing fruitlessly or in rolling about in meaningless mirth. The most important thing is that I never doubt them, nor do i ever shower them with unnecessary compliments. Similarly I never keep anything secret from them… I anticipate their wishes, even their commands to servants.

I never describe the wealth, prosperity, luxury of my father's house before my husbands… I do not mention any woman as more fortunate than myself.

I do not feel it necessary to display my innumerable desires before my husbands. I do not spend time in private with another man. I avoid women who are of a cunning nature.

Uttarā (Mahabharata) - Wikipedia

In front of my husbands I try to appear fresh, beautiful, ever youthful. Draupadi is clasping Arjuna's feet, thankful that he is alive, because he is who she is most truly in love with of all the Pandava brothers: Arjun quickly removed his feet, "As a wife, all [the Pandava brothers] are your husbands.

You ought to behave in the same manner with all… If we countenance injustice then the defeat of the Pandavas is inevitable. Draupadi, remove this mountainous burden of unjust love from me. Draupadi asks that her husband Yudisthir be freed from bondage so her son Prativindhya would not be called a slave.

In order to pacify her further, Dhritarashtra offers a second boon. Calmly, she asks for the freedom of the Pandavas along with their weapons. When Dhritarashtra asks her for her third wish, she reminds him that a kshatriya woman can seek only two wishes, three would be a sign of greed.

Uttarā (Mahabharata)

Dhristarashtra gives them back their wealth, and grants them permission to go home. Amused by the sudden turn of events, Karna remarks that they "have never heard of such an act, performed by any of the women noted in this world for their beauty. Yudhishtira yet again accepts the invitation and loses, and goes on an exile with his brothers and wife Draupadi.

Living in exile[ edit ] Abduction by Jayadratha[ edit ] Draupadi taken to forest by Simhika, who plans to kill her While the Pandavas were in the Kamyaka forest, they often went hunting, leaving Draupadi alone.

At this time Jayadrathathe son of Vriddhakshatra and the husband of Duryodhana's sister Dussalapassed through Kamyaka forest on the way to Salwa Desa. Jayadratha met Draupadi and then started beseeching her to go away with him and desert her husbands.

Draupadi pointed out the immorality of deserting one's spouses when they were in difficulty, and attempted to stall and dissuade Jayadradtha by describing how the Pandavas would punish him. Failing with words, Jayadratha forced her onto his chariot.

Meanwhile, the Pandavas finished their hunt and found Draupadi missing. Learning of their wife's abduction by Jayadratha they rushed to save her.

On seeing the Pandavas coming after him, Jayadratha left Draupadi on the road, though ultimately the Pandavas managed to arrest him. Yudhishthira urged Bhima to spare Jayadratha's life for the sake of Dussala and Gandharimuch to the indignation of Draupadi.

In some versions of the story, Yudhishthira asks Draupadi to pass the sentence since it was she who was attacked, and she begrudgingly counsels to spare him because of the relations they share. Before freeing him, the Pandavas shaved Jayadratha's head at five places in order to publicly humiliate him.

One day Kichakaand the commander of king Virata 's forces, happened to see Draupadi. He was filled with lust by looking at her and requested her hand in marriage. Draupadi refused him, saying that she was already married to Gandharvas. She warned Kichaka that her husbands were very strong and that he would not be able to escape death at their hands.

Later, he forced his sister, the queen Sudeshnato help him win Draupadi. Sudeshana ordered Draupadi to fetch wine from Kichaka's house, overriding Draupadi's protests.

When Draupadi went to get wine, Kichaka tried to molest her. Draupadi escaped and runs into the court of Virata. Kichaka kicked her in front of all the courtiers, including Yudhishthira. Fearful of losing his most powerful warrior, even Virat did not take any action. Bhima is present, and only a look from Yudhishthira prevents him from attacking Kichaka. Furious, Draupadi asked about the duties of a king and dharma.

Draupadi then cursed Kichaka with death by her husband's hand. Laughing it off, Kichaka only doubted their whereabouts and asked those present where the Ghandaravas were. Yudhishthira then told Sairandhri to go to the templeas Kichaka would not do anything to her there in some versions, he recommends she seeks refuge with the queen.

With this, the king asked Kichaka to leave and praised Yudhishthira's reply as he himself could not think of anything. Later that night, Arjuna consoled Draupadi, and with Bhima, they hatched a plan to kill Kichaka. Draupadi meets with Kichaka, pretending to actually love him and agreeing to marry him on the condition that none of his friends or brothers would know about their relationship. Kichaka accepted her condition. Draupadi asked Kichaka to come to the dancing hall at night.

Bhima in the guise of Draupadifights with Kichaka and kills him. On the 16th day, Bhima kills Dushasanadrinking his blood and fulfilling his oath. There is a popular myth often depicted in well-known adaptations on Mahabharata.

It says, Draupadi washed her hair with her brother-in-law Dushasana's blood, as a mark of her vengeance against the molestation she had suffered at the dice-game. Though an extremely powerful and symbolic theme, this incident does not appear in Vyasa's Sanskrit Mahabharata.

Alf Hiltebeitel in his acclaimed research work, "The Cult of Draupadi" explores the source of this myth as he travels through the rural areas of South India. He discovers that the first literary mention of the blood-washing theme appeared in "Venisamhara" [29] or "Braiding The Hair of Draupadi ", a Sanskrit play written in the Pallava period by eminent playwright Bhatta Narayana.

Since then, this powerful theme of vengeance had been used in most retellings and adaptations on Mahabharat, thus mistakenly attributing the authorship to Veda Vyasa. Ashwatthama[ edit ] Ashwathamain order to avenge his father's as well as other Kuru warriors' deceitful killing by the Pandavasattacks their camp at night with Kripacharya and Kritavarma.

Ashwathama killed DhrishtadyumnaShikhandiUpapandavasand the remaining Pandava and Panchala army. Arjuna and Ashwatthama end up firing the Brahmashirsha astra at each other. Vyasa intervenes and asks the two warriors to withdraw the destructive weapon.

Not endowed with the knowledge to do so, Ashwatthama instead redirects the weapon to Uttara's womb, killing the Pandavas' only heir. Krishna curses him for this act. Ashwathama is caught by the Pandavas, and his jewel is taken away.

Yajnaseni: The Story of Draupadi by Pratibha Ray

In certain ways therefore, Arjuna degraded Draupadi by claiming her as a prize and his elder brother, Yudhishtira, further insulted her by carrying out their mother's wish by treating her as if she were an object won in a contest. The five Pandavas were regarded as handsome and gallant and they definitely would not have had a problem wedding women of high birth and beauty, yet they all chose to be the husband to the fair Draupadi.

She was a victim of circumstances and had no control over the situation when she was told that she had to marry five men at the same time. She was expected to love all her husbands equally, which indeed is a difficult thing to do. She was afraid of the kind of sexual commitment she was being asked to make. She placed her worry in a less explicit manner before Krishna.

During that period the rest of her husbands will not have any sexual contact with her. They will be forbidden to enter the chamber in which Draupadi and the husband-of-the-year are spending intimate moments. If one does so, even accidentally, he would be exiled for twelve years. Thus Draupadi became the common consort of the five Pandavas. Her conjugal life was strictly regimented, requiring tremendous self-control.

All her sentiments and emotions needed a great deal of adjustment when she changed her lifestyle for each husband accordingly. It would not be too difficult to realize the tremendous responsibility that she had to bear as a wife of the five heroes who led a stormy life. Despite the difficulties she emerged as one of the most respected women in the epic story. She bravely accepted this challenge to her womanhood, shouldered the task and brought it to a fruitful conclusion. In due course Draupadi had five sons, one from each of her husbands.

Draupadi was living not only in a polyandrous relationship, but a polygamous one as well because the Pandava brothers had other wives. Bhima was already married to the demoness Hidimba. Arjun married several princesses after his marriage to Draupadi, including Lord Krishna's sister Subhadra. Whereas the other princesses stayed in their fathers' kingdoms, Subhadra came to Indraprastha to live with him.

After the deaths of Shishupala and Jarasandha, Nakul and Sahadev married their daughters as a token of friendship. Draupadi managed this delicate relationship harmoniously.

Sometimes we arrive at our life’s purpose through marriage; like Subhadra for instance

But she had not forgotten the reason of her birth and was biding her time. Draupadi's unparalleled beauty and intelligence becomes the cause of her misery. She is charmed by Arjuna, the winner of the archery contest, set for her hand but she is bundled off by her father as the bride of all the five Pandavas on the advice of sage Vyasa.

Her cruel fate divides her as a possession among five husbands and cuts up her personality. Draupadi spends a year with each of her husbands in turn. She is denied fullness of married life with Arjuna whom she loves with all her heart. She is born out of the sacrificial fire yajna and called "Yajnaseni"; true to this appellation she burns with men's ill-treatment and she is also the reason of others burning on account of her reactions. She is in the open assembly-hall provoked retaliatory oaths and vows.

In ancient India, women occupied a very important position, in fact a superior position to men. It is a culture whose only words for strength and power are feminine - "Shakti" means "power" and "strength".

All male power comes from the feminine. Literary evidence suggests that kings and towns were destroyed because a single woman was wronged by the state. For example, Valmiki's Ramayana teaches us that Ravana and his entire clan was wiped out because he abducted Sita. Ved Vyasa's Mahabharatha teaches us that all the Kauravas were killed because they humiliated Draupadi in public.

Draupadi is presented as having a very impressive brilliant and strong personality and is projected as the primary cause of the battle of Kurukshetra. After Draupadi married the five princes, the Pandavas, their mother Kunti and Draupadi returned to their kingdom, being then ruled by their uncle, Dhritarashtra.

The kingdom was split into two, Indrapastha and Hastinapur, to avoid conflicts between the Pandavas and Kauravas. The Pandavas made the city of Indraprastha their capital. The palace at Indrapastha was constructed by the architect demon, Moy. The palace was heavenly and was replete with all kinds of wonderful illusory architecture.

Once they thought of performing the great sacrifice yagna of Rajsuya. A huge and wonderful hall was constructed The beauty, grandeur and decoration of the assembly hall for the Yagna made a visitor speechless with wonder. Lord Krishna personally supervised the performance of the Rajsuya Sacrifice. The Kauravas has no mind to see the splendour of their cousins.

Still they also attended. Unfortunately Duryodhana was put to shame there. In the new palace he took a pond for polished floor and fell into the water. Draupadi laughed at this. Further on he saw the floor shining wih high polish and thought it was a pond; so he lifted up his clothing that it may not get wet. Again there were waves of laughter. At that moment, Draupadi laughed at Duryodhana, saying "son of a blind would be blind himself".

Some versions of Mahabharata do not support this, though it does mention the hearty laugh. These insulting moments pierced Duryodhana deep within him. Nevertheless, because of this insult and the envy within him, of the Pandavas' luxury, Duryodhana decided to humble them and hence proposed them to play a game of dice. Shakuni, maternal uncle of Kauravas, was a very experienced player.

Yudhishthira went on losing. He offered his chariots, horses and elephants as stakes and lost them; and eventually he lost his kingdom, Indraprastha, as well. Finally he and his four brothers became the slaves of the Kaurava king. He lost Draupadi also in this gamble.

The Kauravas having won, Duryodhana ordered that Draupadi be dragged into the court. The Pandavas bent their heads in shame. Yudhishthira now knew what an unjust action he was guilty of. But it was now too late and regret was of no use. When Draupadi heard this news she was dazed. But instead of meekly obeying her husband Yudhishthirashe sent back a query which none could answer. She questioned her husband Yudhishthira, if he had pledged her before or after he had lost himself in the gamble.

She argued that if he had pledged himself first, he had no right over her as he was already a slave. She later challenged the game as illegal as she argued, that Duryodhan, a Kaurava, had not placed his brothers and wife as a matching stake.

Mahabharata tells us how the assembly started to hiss loudly when Yudhishthira staked Draupadi. Plausibly the ownership of the wife by the husband was recognized but not respected in society. The Ramayana preaches that there is no greater gift for a man than his wife. But the phrase gift to a man gives the impression that the wife is merely an object to provide happiness for the man.

Duryodhan ordered Dusshasana to drag Draupadi by her hair to the royal court before the great assembly of people and then to disrobe her completely. Draupadi looked at all elders in the court - Dhritarashtra, Bheeshma, Drona, Kripa and Vidura - with her eyes shouting for help.

But all elders were silent. The subjects were stunned. Her husbands sat with their heads bowed. Draupadi had a marvelous blend of intensity that suits kshatriyas and forgiveness that fits devotees. She was very intelligent and knowledgeable. She had a brilliant mind, was utterly "one-in-herself" and did not hesitate in reprimanding the Kuru elders for countenancing wickedness. When Dusshasana was dragging her by the hair to the court, she ridiculed him to show his prowess against her husbands.

She also boldly reprimanded the elders present in the court and appealed to them to do justice. She cried out to her silent husbands. But nobody came for help. Finding no response, with quicksilver presence of mind she seizes upon a social ritual to wrest some moments of respite from pillaging hands.

Her speech drips with sarcasm. The elders whom she ceremoniously salutes, deliberately using the word "duty", have remained silent in the face of Vidura's exhortation to do their duty and protect the royal daughter-in-law. Thus, despite being humiliated, Draupadi won morally. Nobody could refute her logic. She said "where righteousness and justice do not exist, it ceases to be a court; it is a gang of robbers".

In response to Draupadi's volley of harsh words, Dusshsana grinned and uttered wicked words. Bheema the third Pandava exploded like a volcano now. He thundered in anger, and promised to burn the hands of Dusshasana.

Dusshasana should have respected Draupadi, his sister-in-law, like his own mother. But instead, the wicked Dusshasana began to pull at her saree.

Draupadi's weeping and wailing would have moved a stone to mercy. Draupadi turned to Lord Krishna as her husbands bowed their heads in shame. She threw out both hands and with both hands in salutation she cried to Krishna, and miraculously the more Dusshasana pulled her robe, the more it was still there on her person. Several meters of the robes he pulled, yet it was still there.

Dusshasana was tired drawing her saree but he could not find the end of it. This shows us the bond between a brother and sister or the promise of security. Draupadi gave to Lord Krishna one small strand from her saree to tie on his injured finger, during a duel with the cruel Shishupala. At that moment, Krishna had promised Draupadi of constant security. Lord Krishna kept his promise during this trying moments of Draupadi and gave her an endless saree, one which could never be removed and thus protected her honour.

The injury of Lord Krishna's finger has another popular origin in mythology: During the celebrations associated with the Sankranthi festival, Krishna was partaking the freshly harvested sugarcane offered to him by Gopis in accordance with the customs of the festival. To squeeze the juice out of the sugarcanes, Krishna had to cut them.

While doing so, he inadvertently cut his little finger. Seeing blood on his finger, Satyabhama - Krishna's wife - with her characteristic pride, ordered the Gopis to go inside the house to fetch some cloth to bandage the finger. Draupadi who was also there, however, out of her love and concern for Krishna, immediately tore off a piece of cloth from the end of her new saree and bandaged the Lord's finger.

For Lord Krishna this signified Raksha bandhan and he immediately took Draupadi as his sister. Draupadi was a great devotee of Lord Krishna, who is all-powerful, all-knowing, all-pervading. Having failed in his efforts to disrobe Draupadi, Duryodhana's patted his thighs and ordered Draupadi to sit on his lap, since she was supposed to obey his orders as she was now a slave to him after her husband, Yudhishtira had lost him in the game of dice.

On hearing this, Draupadi cursed Duryodhana of a death with a broken thigh. Draupadi also took a vow that she would not oil or tie her hair until she could wash her hair with the blood of Dusshasana, after he was killed.

At such a moment, Bheema, the third Pandava, lashed out and vowed to avenge the insult that Draupadi was subjected to. Bheema killed Dusshasana in the war of Kurukshetra and Draupadi eventually washed her hair with the blood of Dusshasana. Bheema also broke the thigh of Duryodhana in the final battle of Kurukshetra. Eventually convinced by Vidur, Dhritharashtra scoffed at Duryodhana and asked Draupadi for any three boons.