AKSHAYAPATHRAM-PART6 Dear friends,
This posting is about the Akshaya Pathram given by SooryaDeva to Yudhisthira during forest life and related information. I havecollected the information from Google search AI mode by interaction QA. Hopethe reading will be interesting for most members of the Groups. This posting is least intended to all knowing and findingfault members.Repeating information is removed without losing the rhythm. This is 6h part of theposting. Gopalakrishnan11-02-2026 Q I have read elsewhere when Duryodhanacame to visit the new Palace at Hasthinapura for Pandavas built by Mayan, Hecould not easily distinguish between Ponds and floor. He slipped in floor, thinking it was waterwhen crossing. Droupati, who was assigned the job of showing palace to Him,laughed telling- Blind man’s son is also blind which caused the Great Mahabharatha war. Is this incidentin Vyasa Bharatha or folk legends? A The incident where Duryodhana slips inthe Maya Sabha (the Palace of Illusions) and is mocked by Draupadi with thephrase "The blind man's son is also blind" is not presentin the original Vyasa Mahabharata. It is a popular folk legend and a creative addition fromlater literary and television adaptations. Discrepancies BetweenVyasa's Text and Popular Legend While the core of the story—Duryodhana mistaking water for floor and falling—is inthe original text, the specific details regarding Draupadi are different: Draupadi’s Presence: In the Sabha Parva of the VyasaMahabharata, Draupadi was noteven present in the hall when Duryodhana falls. Who Laughed: Theoriginal text states that Bhima, Arjuna, Nakula, Sahadeva, and thepalace servants were the ones who laughed at Duryodhana's predicament. The Insult: Thefamous dialogue, "Andhe ka putra andha" (a blind man’s son is blind), appears nowhere in the Sanskritepic. In the Gita Press Edition or the Critical Edition by BORI, Bhima is the primary mocker, but he does not use that specific phrase. Duryodhana's Report:Later, when Duryodhanarecounts his humiliation to his father, Dhritarashtra, he mentionsthat the Pandavas and even Draupadi laughed at him, but this is viewedby many scholars as his own biased or exaggerated perspective fuelled byjealousy. Origins of the PopularVersion The specific "blind man's son" narrative likelygained traction through: Regional Retellings: Works like the 14th-centuryTamil version, Villiparatam, emphasized Draupadi's laughter as a key catalystfor the war. Modern Drama: The phrase was notably used in the 1954 Hindiplay "Andha Yug" by Dharamvir Bharati. Television: Its inclusion in the 1988 B.R. Chopra Mahabharatcemented the scene in public memory as "historical fact". Q So it meansDuryodhana lied to Dhitharashta? I don’t think he talked lies. A This is a very insightful point.When we look at Duryodhana’s character, he is often brutally honest about his hatred, hisambitions, and his ego. He doesn't usually hide behindlies like a typical coward; he is a warrior who owns his darkness. To understand why the text says one thing happened (Bhimalaughed) and Duryodhana reported another (Draupadi laughed), we have to look atthe psychology of the moment rather than calling it a "lie." 1. The"Perspective of the Humiliated" In the originalSanskrit text (Sabha Parva), when Duryodhana returns to Hastinapur, he is in astate of deep psychological trauma. He says to his father: "Seeing me like that, the daughter of Drupada[Draupadi] also laughed at me, along with other women." While the narrator (Vyasa) doesn't show her laughing in theactual scene, Duryodhana remembers it that way. When someone is deeply humiliated, they often feelthe "sting" from the person they hate the most. ToDuryodhana, Draupadi represented the Pandavas' pride. Even if shejust smirked from a balcony or if he simply felt her judgment, in his mind, shebecame the face of his mockery. 2. The Narrative "Silent Treatment" In the Vyasa Mahabharata, Draupadi is a woman of immensedignity. Usually, she doesn't engage in petty laughter. By having the Pandavabrothers (specifically Bhima) laugh, the text highlights the toxic masculinityand rivalry between the cousins. Bhima’s laughter was a direct challenge toDuryodhana’s manhood. Duryodhana likelyhighlighted Draupadi's involvement to Dhritarashtra for two reasons: To Incite Anger: He knew his father might dismiss a"brawl between boys," but the idea of a daughter-in-law laughing at aprince would be seen as a grave insult to the Kuru lineage. Deep-seated Resentment: He was already jealous of thePandavas having such a powerful and beautiful queen. Her perceived mockery hurthis ego more than Bhima’s loud laughter. 3. Was he Lieing? It is more likely that he was projecting. In his mind, theentire household of the Pandavas was laughing at him. WhetherDraupadi actually spoke the words or not, he felt the insult from her. In ancient epics, "truth" is often subjective tothe character's emotion. Duryodhana didn't need to invent a lie; his envy wasso strong that it coloured his reality. He truly believed he was being mockedby everyone in that palace. Summary of theDifference Feature Vyasa’sOriginal Text Popular Legend / TV The Mocker Bhimaand the servants Draupadi The Dialogue Loud,mocking laughter "Blind man's son isblind" Duryodhana's Report ClaimsDraupadi laughed too Direct confrontation It’s interesting that history (and television) chose tobelieve Duryodhana’s version of the story rather than the narrator’s! It makesfor a more dramatic "reason" for the war Q Why the presence of Kunti was not told except during Anjathavasa?. In Eaka chakra incident,killing Baka, the brahmin family is told her son Bhima will go with foodinstead of their son A That is an excellent observation.Kunti’s presence is actually a very important part of the narrative, but she isoften "hidden" in the background because of the specific social andsafety constraints the Pandavas faced. Here is why her presence feels intermittent in the stories: 1. The Strategy of"Invisibility" After the House of Lac (Lakshagriha) incident, the worldbelieved the Pandavas and Kunti were dead. To stay alive, they lived as mendicant Brahmins. Kunti remained at "home" (the hut or the Brahmin'shouse) to maintain their disguise. If a royal mother were seen traveling withfive powerful warriors, the secret would have been leaked to Duryodhana’s spiesimmediately. 2. Her Role in the"Ekachakra" Incident You mentioned the killing of Bakasura. This is actually oneof Kunti's most powerful moments. The Decision Maker: It was Kunti who overheard the Brahminfamily crying and ordered Bhima to go. Yudhisthira’s Objection: Yudhisthirawas actually terrified. He argued with his mother, asking how she could riskher son’s life for a stranger. Her Logic: Kunti rebuked him, saying it was their Kshatriya Dharmato protect those who gave them shelter. This shows that while thebrothers were the "muscle," Kunti was the moral and strategic compassduring their early exile. 3. Why she isn'tmentioned in the 13-year Exile (Vanavas) This is the part that often confuses people. There is a majordifference between the first time they were in hiding and the second 13-yearexile: Staying with Vidura: When the Pandavas were exiledfor 13 years after the dice game, Kunti did not go to the forest with them. The Reason: She was too old to endure the hardships of thedeep forest again, and it was decided she would stay in the palace of Vidura inHastinapura. The"Agyatvasa": Because she was in Hastinapura, she was not part of the"incognito" year in Matsya Kingdom. 4. Her Return to theSpotlight Kunti reappears prominently just before the war. She givesthe famous message to her sons via Krishna: "The time for which aKshatriya woman gives birth to sons has come." She was the one who pushedthem to fight when they were hesitating. A Final Twist of herCharacter: The most "Kunti-like" thing she did was at the veryend. After the war was won and her sons were kings, she chose to go to theforest with the elderly Dhritarashtra and Gandhari to serve them. She spent herlife fighting for her sons' kingdom, but once they had it, she walked away fromthe luxury. Q Since amention of Subhadra was mentioned elsewhere, why she did not follow Pandavasduring exile? What was the reason Droupati disliked Subhadra? A To understandwhy Subhadra did not join the exile and the nature of her relationship withDraupadi, we have to look at both the family dynamics and the strategicdecisions made after the disastrous Game of Dice. 1. Why Subhadra didnot go into Exile When the Pandavas were sentenced to 12 years in the forest,it was a period of extreme hardship, danger, and wandering. Subhadra did notjoin them for a few practical and emotional reasons: Care of the NextGeneration: Subhadra had a young son, Abhimanyu. The forest was no place for a royal child tobe raised if it could be avoided. The Dwaraka SafetyNet: Krishna took Subhadra and Abhimanyu back to Dwaraka. This ensured that the future heir of thePandavas was educated and trained in warfare by the best (Krishna and Balarama)while his fathers were in exile. The Terms of Exile: The punishment was specifically for thefive brothers and Draupadi (who insisted on going).Subhadra was not presentat the assembly in Hastinapura when the exile was decreed. 2. Did Draupadi "Dislike" Subhadra? There is a common misconception that Draupadi hatedSubhadra. In theoriginal Sanskrit text, their relationship actually turns into one of deepsisterhood, but it started with significant jealousy. The Initial Friction: When Arjuna married Subhadra(Krishna’s sister) and brought her to Indraprastha, Draupadi was understandablyupset. She was the Empress, and Arjuna was her favoritehusband. Seeing him return with a new bride was a blow to her pride. The "Milkmaid"Trick: Knowing Draupadi’s temper, Krishnaadvised Subhadra to approach Draupadi not as a princess, but as a humblemaid/cowherd girl. Subhadra went to Draupadi’s quarters, touched herfeet, and said, "I am your servant." The Softening:Draupadi was moved by Subhadra’s humility. She embraced her and said, "May your husbandhave no enemies." From that point on, they became very close. 3. The True Bond The best evidence that Draupadi did not dislike Subhadra isseen later in the story: Shared Motherhood: After the Kurukshetra war, when all ofDraupadi’s five sons (the Upapandavas) and Subhadra’s son (Abhimanyu) werekilled, the two women grieved together. The Legacy: It was Subhadra’s grandson, Parikshit, whoeventually took the throne. Draupadi treated him asher own grandson, showingthere was no lingering bitterness. 4. Why Subhadra is"Special" in the Narrative Subhadra is often seen as the "bridge" between thePandavas and Krishna. While Draupadi represented the fire and revenge of thefamily, Subhadra represented the continuity and future of the lineage. Q Did Subhadra,sister of Lord Krishna had any magical power? In the originalMahabharata, Subhadra is described as a human princess with no overt"magical powers" like those of her brother Krishna. However, Hindu scriptures andthe Sri Jagannath Temple tradition identify her as a divine incarnation withdeep mystical significance: 1. Incarnation of Yogamaya Subhadra is widely considered to be an incarnation ofYogamaya (or Ekanamsha), the divine internal energy of Lord Vishnu. The Swap: BeforeKrishna’s birth, Yogamaya was born as the daughter of Yashoda and Nanda. The Sky Miracle: WhenKing Kamsa tried to kill this baby girl, she slipped from his hands, rose into the sky, andtransformed into a multi-armed goddess (Durga/Mahamaya). She warned Kamsa thathis slayer had already been born. The Rebirth: It isbelieved she later incarnated as Subhadra to continue assisting Krishna in his earthlymission. 2. Divine FeminineEnergy (Shakti) In the Jagannath tradition at Puri, she is worshipped as acentral figure of the Vrishni triad alongside Jagannath (Krishna) andBalabhadra (Balarama). Embodiment of Bhuvaneshwari: She is often linked to GoddessBhuvaneshwari, representing the "ruler of the universe". Protector of Embryos: Due to her Yogamaya roots, she isspiritually associated with the protection of children and embryos. This isreflected in her story when she helps ensure the survival of her grandson,Parikshit, who was nearly killed in the womb by Ashwatthama’s weapon. 3. Spiritual Power vs.Magical Acts While she didn't perform "magic tricks," herpresence was considered a spiritual catalyst: Auspiciousness: Her veryname, Subhadra, means "glorious" or "auspicious". The Power of Truth: In regional legends (like the "RipeMango" story we discussed), it is her hidden truth that finallyre-attaches the divine fruit, suggesting her spiritual purity held more powerthan any weapon. In summary, while she lived as a princess, she is revered asthe mystical power of the Divine that masks or reveals reality according toGod's will. I will continue inthe next and final part of the posting -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion visit https://groups.google.com/d/msgid/thatha_patty/1623611862.833575.1770790632212%40mail.yahoo.com.
