The Dicing and The Sequel to Dicing

1. Was it legitimate/justified/necessary to stake Draupadi or not?

It is a complex ethical and legal question whether it was legitimate, justified, or necessary for
Yudhishthira to stake Draupadi in the dice game after he had already lost himself. The
Mahabharata presents a situation where the prevailing norms and individual morality clash.
Here are arguments for and against the legitimacy of this act:

Arguments Against the Legitimacy/Justification/Necessity of Staking Draupadi:

1. Loss of Self-Ownership: Once Yudhishthira lost himself, he arguably lost the right to
stake anything, including his wife. As a slave, he was no longer the owner of himself
or his possessions. Draupadi herself raises this crucial question in the assembly,
challenging the very basis of her being staked.
2. Dharma of a Husband: A husband's dharma (duty) traditionally includes protecting
his wife. By staking her, Yudhishthira failed in this fundamental duty. Some argue that
his personal adherence to the rules of the game should not have superseded his
responsibility towards his wife.
3. Draupadi's Status: Draupadi was not merely Yudhishthira's possession in the
conventional sense. She was the common wife of the five Pandava brothers,
highlighting a unique and respected status. Staking her as a personal belonging
disregarded this shared and elevated position.
4. Unfair Game: The dice game was rigged by Shakuni, who was known for his
deceitful skills. Yudhishthira was repeatedly manipulated into betting more and more.
Staking Draupadi was a result of this manipulation and his gambling addiction, not a
sound or justified decision.
5. Moral Outrage: The act of staking a wife, especially after losing oneself, was seen as
deeply immoral and caused outrage among many present in the assembly, including
some of the Kauravas themselves (like Vikarna). This indicates that it went against the
accepted ethical standards of the time, at least for some.
6. No Necessity: There was no real necessity to stake Draupadi. Yudhishthira had
already lost everything else. Staking her was portrayed as a final, desperate act fueled
by Shakuni's goading, not a strategic or necessary move.

Arguments For (Though Weak and Based on the Prevailing Norms):

1. Wife as Property: In the patriarchal society depicted in the Mahabharata, wives were
often considered the property of their husbands. Following this prevalent, though
morally questionable, norm, Yudhishthira might have believed he had the right to
stake his wife, just as he staked his wealth and brothers.
2. Rules of the Game: Yudhishthira had agreed to play the game according to its rules.
From his perspective, having lost everything else, Draupadi was the only valuable
asset remaining that he could stake to potentially win back his losses. His adherence to
his word and the agreed-upon rules, however flawed the game itself was, could be
argued as a warped sense of duty.
3. Implied Control: Some might argue that even if Yudhishthira had lost himself, his
societal control over his wife might have been considered to remain until she was
 explicitly won by another. This is a weak argument as it disregards the fundamental
loss of his own freedom and ownership.
4. Shakuni's Manipulation: While it argues against justification, the fact that Shakuni
provoked Yudhishthira into staking Draupadi could be twisted to suggest that
Yudhishthira was compelled within the context of the game's psychological warfare.
However, this does not absolve him of the moral responsibility for his actions.

Conclusion:

Based on ethical considerations, the principles of justice, and even the logical argument that
a slave cannot stake another person, staking Draupadi was not legitimate, justified, or
necessary. It was a deeply flawed act stemming from Yudhishthira's gambling addiction, the
manipulative nature of the dice game, and the objectification of women prevalent in that
society. While the prevailing norms might have allowed for the concept of a wife as
property, the moral and ethical implications, highlighted by Draupadi's powerful question
and the outrage of some assembly members, strongly argue against its legitimacy. The sequel
to the dicing, marked by Draupadi's humiliation and the subsequent events, underscores the
grave injustice of this act and its far-reaching consequences.

2. Yudhishthira accepted the dicing offer and also the sequel to dicing offer.
Comment.

Yudhishthira's acceptance of both the initial dicing offer and the subsequent sequel is a
complex issue with several layers of interpretation. Here's a breakdown of the key points to
consider:

Regarding the Initial Dicing Offer:

1. Dharma of a Kshatriya: Yudhishthira, being a king and a Kshatriya, felt bound by

the societal norms and his dharma (duty) to accept an invitation to a game of dice,
especially when extended by elders and relatives. Refusing such a challenge could be
seen as cowardly or disrespectful.
2. Trust and Naivety: Yudhishthira, known for his righteousness and adherence to truth,
might have initially trusted in the fairness of the game or underestimated the deceit of
Shakuni. He might not have fully grasped the malicious intentions of Duryodhana and
his uncle.
3. Lack of Awareness of Shakuni's Trickery: Yudhishthira was unaware that Shakuni's
dice were loaded and manipulated to ensure his loss. He entered the game at a
disadvantage without realizing it.
4. Addiction and Loss of Control: As the game progressed and Yudhishthira started
losing, a gambler's mentality might have taken over. He might have continued to play,
hoping to recoup his losses, leading to a cycle of increasing desperation and poor
judgment.
5. Moral Obligation as a Host: The Pandavas were guests in Hastinapura. Yudhishthira
might have felt obligated to accept the customs and invitations extended to him as a
guest.
Regarding the Sequel to the Dicing Offer:

1. Compulsion by Dhritarashtra: After the disastrous first game and the subsequent
humiliation of Draupadi, Dhritarashtra, under the persistent pressure of Duryodhana
and Shakuni, invited the Pandavas back for a second game. As the ruling monarch and
an elder, his command carried significant weight.
2. Upholding Royal Word: Yudhishthira, despite knowing the potential for further
disaster, might have felt compelled to honor the word of the king and return for the
second game. His commitment to truthfulness and keeping his word was a strong
aspect of his character.
3. Hope for Redemption: Despite the previous devastating loss, Yudhishthira might
have harbored a hope, however slim, of winning back his kingdom and the honor of
his family in a second chance.
4. Fatalistic Acceptance: Having already endured immense loss and humiliation,
Yudhishthira might have developed a sense of fatalism, believing that destiny was
unfolding and he was powerless to prevent it.
5. Strategic Miscalculation: Yudhishthira might have believed that he had learned from
the first encounter and could somehow outmaneuver Shakuni in the second game,
despite the inherent disadvantage.
6. Desire to Avoid Conflict: Accepting the dice game, even with its high stakes of exile,
might have been seen by Yudhishthira as a way to potentially avoid a larger conflict or
war with his cousins at that moment.

Commentary:

Yudhishthira's acceptance of both dicing offers highlights a complex interplay of dharma,

personal weaknesses, and the manipulative tactics of his opponents. While his initial
acceptance could be attributed to his adherence to Kshatriya dharma and a degree of naivety,
his acceptance of the sequel, knowing the consequences of the first game, appears more
questionable. It suggests a potential flaw in his judgment, possibly influenced by a gambling
tendency, a rigid adherence to royal commands, or a fatalistic outlook.

His choices ultimately led to the further humiliation of the Pandavas and Draupadi, their
exile, and sowed the seeds for the Kurukshetra War. It serves as a poignant illustration of
how even a righteous person can be led to disastrous consequences through a combination of
external pressures and internal vulnerabilities. The episodes raise profound questions about
duty, honor, the nature of gambling, and the consequences of unchecked ambition and deceit.

3. Comment on the status of woman in the time of Mahabharata.

4. Comment on the motif of ‘unprotected wife’ with reference to the disrobing of
Draupadi in the dicing episode.
5. “There are three who own no property, a student, a slave, and a dependent
woman; the wife of a slave, you are his now, my dear; A masterless slave wench,
you are now slave wealth!” Explain with reference to Mahabharata.

Here are some points that address the status of women in the Mahabharata, especially
concerning the motif of the 'unprotected wife' as seen in Draupadi's disrobing:
 1. Dependence and Lack of Autonomy: The verses quoted, "There are three who own
no property, a student, a slave, and a dependent woman..." highlight a fundamental
aspect of a woman's status. She was largely considered dependent on the men in her
life – father, husband, sons. This dependence extended to property rights and even her
own person. Draupadi, despite being a queen, was treated as property that
Yudhishthira could wager.
2. Husband as Possessor: Yudhishthira's statement, "...the wife of a slave, you are his
now, my dear; A masterless slave wench, you are now slave wealth!" underscores the
prevalent patriarchal view of a wife as belonging to her husband. His gambling away
his kingdom and wealth logically (within that societal framework) extended to his
wife. This reveals a system where a woman's identity and fate were inextricably linked
to her husband's.
3. Vulnerability in the Absence of Male Protection: Draupadi's disrobing can be seen
as a stark illustration of the 'unprotected wife' motif. When Yudhishthira lost her in the
dice game, she was at the mercy of the Kauravas. Her husbands, bound by the rules of
the game and their own compromised status, were initially unable to protect her. This
moment vividly portrays the vulnerability of a woman when the male figures who
were supposed to safeguard her were either unwilling or unable to do so.
4. Objectification and Humiliation: The act of disrobing itself was a profound act of
objectification and humiliation. Draupadi was reduced to a mere object of the
Kauravas' malicious victory and their desire to assert dominance. Her dignity and
honor were disregarded, highlighting the low value placed on a woman's agency and
self-respect in such circumstances.
5. Limited Recourse and Societal Norms: Draupadi's questioning of the legality of
Yudhishthira's wager ("Having lost himself first, how could he stake me?") reveals an
awareness of the injustice. However, the assembly's hesitation and the eventual
reliance on divine intervention suggest the limitations of legal or societal recourse
available to women facing such situations. The prevailing norms largely favored male
authority.
6. Voices of Protest, but Limited Power: While Draupadi's powerful questions and her
appeal for justice did create a stir in the assembly, they also highlight the exceptional
nature of her defiance. Generally, women were expected to be subservient and accept
their fate. Her resistance, though significant, ultimately relied on external forces
(divine intervention) rather than inherent societal structures that protected women's
rights.
7. Ambiguity and Nuances: It's important to note that the Mahabharata also presents
instances of strong and influential women like Gandhari and Kunti. However,
Draupadi's episode serves as a powerful counterpoint, revealing the potential for
extreme vulnerability even for women of noble birth when patriarchal structures and
male ego took precedence.

In conclusion, the dicing episode and the attempted disrobing of Draupadi offer a chilling
commentary on the status of women during that era. They were often seen as property,
dependent on male protection, and vulnerable to objectification and humiliation, especially
when that protection faltered. While the epic does portray some strong female characters,
this particular incident starkly illuminates the precarious position of even the most esteemed
women within the prevailing societal framework.
 6. Significance of The Dicing and The Sequel to Dicing?

Significance of The Dicing (Sabha Parva):

 Seeds of Conflict: The dicing match serves as the primary catalyst for the entire
Kurukshetra War. It's where the initial animosity and desire for revenge take root and
grow.
 Loss of Dharma: The game highlights a critical breakdown of dharma (righteousness)
within the Kuru court. Cheating, manipulation, and the humiliation of Draupadi
demonstrate a complete disregard for moral principles.
 Exposition of Greed and Envy: Duryodhana's intense jealousy and greed for the
Pandavas' wealth and prosperity are laid bare. This envy fuels his manipulative actions
and sets the stage for future conflict.
 Powerlessness of Dharma: Despite the presence of wise elders like Bhishma and
Dhritarashtra, they are unable or unwilling to prevent the unfolding injustice,
showcasing the powerlessness of dharma in the face of unchecked ambition.
 Humiliation of Draupadi: The disrobing of Draupadi is a pivotal event that deeply
wounds the Pandavas' honor and becomes a central point of their vow for revenge. It
symbolizes the extreme degradation and objectification she faces.
 Testing of Loyalty and Brotherhood: The event tests the bonds between the
Pandavas and their loyalty to Draupadi. It also highlights the divided loyalties within
the Kuru family.
 Divine Intervention (Indirect): While not directly intervening, the miraculous
lengthening of Draupadi's sari hints at divine protection and foreshadows the
consequences for the perpetrators.
 Foundation for Vows: The humiliation and losses suffered by the Pandavas lead to
their powerful vows of revenge, which drive the narrative forward.

Significance of The Sequel to Dicing (Vana Parva - related sections):

 Consequences of Adharma: The Pandavas' exile is a direct consequence of the

adharma (unrighteousness) committed during the dicing match. It illustrates the
repercussions of violating dharma.
 Testing of Resilience and Character: The thirteen years of exile become a period of
intense hardship and testing for the Pandavas. Their experiences in the forest reveal
their individual strengths, weaknesses, and unwavering commitment to dharma and
their vows.
 Preparation for War: The exile is not just a period of suffering; it's also a time of
strategic alliances, acquiring divine weapons, and further solidifying their resolve for
the eventual war.
 Moral and Ethical Reflections: The Vana Parva contains numerous dialogues and
stories that delve into complex moral and ethical questions, often arising from the
Pandavas' difficult circumstances.
 Development of Key Characters: The exile provides opportunities for significant
character development, showcasing the growth and transformation of the Pandavas
and their allies.
  Justification for War: The hardships endured during the exile further solidify the
Pandavas' claim for justice and provide a moral justification for the impending war.
Their suffering underscores the injustice they faced.
 Building Alliances: During their exile, the Pandavas forge crucial alliances that will
be vital in the Kurukshetra War.
 Preservation of Dharma (in adversity): Despite their suffering, the Pandavas largely
adhere to principles of dharma during their exile, highlighting the importance of
righteousness even in the face of injustice.

In essence, the Dicing sets the stage for the epic conflict, exposing the depths of adharma
and its immediate consequences. The Sequel to Dicing (their exile) details the long-term
repercussions, tests the characters, and ultimately strengthens the moral justification for the
war that follows. Both sections are crucial in understanding the central themes of dharma,
adharma, justice, and revenge in the Mahabharata.

7. The Dicing episode provides a critique of the heroic ideals in the Mahabharata.
Critically comment.

The Dicing Episode as a Critique of Heroic Ideals:

 Loss of Self-Control: The heroes, particularly Yudhishthira, are shown to be

susceptible to the vice of gambling. This directly contradicts the ideal of a self-
controlled and wise leader. His inability to resist the game highlights a significant flaw
in his character, questioning the notion of inherent righteousness in heroes.
 Blind Adherence to Rules (Even When Unjust): Yudhishthira feels bound by the
rules of the game, even when it becomes clear that Shakuni is cheating and the
situation is deeply unfair. This blind adherence to a code, without considering its
ethical implications in a specific context, challenges the idea that heroes always act
justly.
 Objectification of Draupadi: The most damning critique arises from the staking and
subsequent humiliation of Draupadi. The fact that Yudhishthira could consider his
wife as property to be gambled away exposes a patriarchal mindset that clashes with
modern ideals of respect and equality. Even within the context of the epic, the silence
and inaction of other heroes present at the scene raise serious questions about their
chivalry and their duty to protect the vulnerable.
 Failure of Dharma (Righteousness): The entire episode showcases a breakdown of
dharma. The Kauravas act with blatant malice and adharma, but the Pandavas, bound
by their flawed understanding of honor and duty, become complicit in the unfolding
injustice. This suggests that simply being born into a heroic lineage or adhering to
certain customs does not guarantee righteous behavior.
 Consequences of Hubris and Rivalry: The dicing match is fueled by Duryodhana's
envy and the Pandavas' pride in their wealth and possessions. This highlights how
negative emotions, even among heroes, can lead to disastrous consequences,
undermining the ideal of noble and virtuous conduct.
 Questioning the Power of Fate vs. Free Will: While fate is often cited as a driving
force in the Mahabharata, the Dicing episode also underscores the role of individual
choices and flaws. Yudhishthira's decision to play, despite warnings, and the other
 heroes' inability to intervene decisively point to human agency in the unfolding
tragedy. This complicates the simplistic notion of heroes being mere instruments of
destiny.

The Sequel to Dicing (The Aftermath and Exile):

 Prolonged Suffering of the Righteous: The exile that follows the Dicing episode
forces the Pandavas, who are presented as righteous, to endure years of hardship and
humiliation. This challenges the simplistic heroic ideal that virtue is always rewarded
with immediate success and happiness.
 Seeds of Revenge and Justification for War: The injustice suffered during the
Dicing and its aftermath becomes a major justification for the Kurukshetra War. This
suggests that even the actions of heroes can be driven by vengeance, blurring the lines
between righteous action and the pursuit of personal retribution.
 Further Erosion of Heroic Ideals: The events leading up to the war, fueled by the
unresolved issues from the Dicing episode, further expose the complexities and moral
ambiguities within the heroic figures of the Mahabharata. The war itself, with its
bloodshed and ethical dilemmas, can be seen as a direct consequence of the failures
and flawed ideals highlighted in the Dicing episode.

In essence, the Dicing episode serves as a powerful narrative tool that deconstructs simplistic
notions of heroism. It portrays even the most celebrated figures as flawed individuals
capable of making mistakes, driven by vices, and bound by societal norms that can lead to
grave injustices. This complexity is what makes the Mahabharata such a profound and
enduring epic.

8. The Mahabharata is a prescriptive text about deep human values. Do you agree?
Substantiate with examples.
9. The idea of Dharma is central to the Mahabharata. Discuss with reference to the
Dicing and the Sequel to Dicing.
10.The idea of destiny is central to the Mahabharata. Discuss with reference to the
Dicing and the Sequel to Dicing.

The Mahabharata as a Prescriptive Text About Deep Human Values:

Yes, the Mahabharata can certainly be seen as a prescriptive text that explores deep human
values. While it narrates a grand epic, woven within its narrative are numerous instances that
highlight and often critique human behavior, offering lessons on what to embrace and what
to avoid.

 Truth and Righteousness (Dharma): The entire epic revolves around the concept of
Dharma. The conflict between the Pandavas, who strive to uphold Dharma, and the
Kauravas, who often disregard it for selfish gains, serves as a constant exploration of
righteousness, justice, and moral duty. For example, Yudhishthira's unwavering
commitment to truth, even to his detriment in the dice game, underscores the
importance and the potential consequences of adhering to this value.
  Consequences of Adharma: The story vividly illustrates the destructive
consequences of Adharma (unrighteousness). Duryodhana's greed, envy, and
disrespect for Dharma ultimately lead to the devastating war. The humiliation of
Draupadi in the assembly is a stark example of Adharma and its far-reaching negative
impact.
 Importance of Loyalty and Brotherhood: The unwavering loyalty of the Pandava
brothers to each other is a powerful portrayal of fraternal love and support. Similarly,
the complex relationship between Karna and Duryodhana highlights the significance
of loyalty, even when it clashes with righteousness.
 Critique of Arrogance and Greed: The characters of Duryodhana and Shakuni
embody the destructive nature of arrogance and greed. Their actions, driven by these
vices, set in motion the chain of events leading to the Kurukshetra War. The epic
implicitly cautions against these negative traits.
 Exploration of Justice and Fairness: The Pandavas' struggle for their rightful share
of the kingdom raises fundamental questions about justice and fairness. The epic
doesn't offer easy answers but compels readers to reflect on what constitutes a just
society and the means to achieve it.

The Idea of Dharma in the Dicing and the Sequel to Dicing:

The concept of Dharma is central to understanding the events of the Dicing and its aftermath.

 Yudhishthira's Dilemma: Yudhishthira, known for his adherence to Dharma,

participates in the dice game, partly due to the societal expectation for a king to accept
challenges and partly due to his own belief in the importance of keeping his word.
This highlights a conflict within Dharma itself – the duty to truth versus the potential
consequences of that truth.
 Violation of Dharma: The Kauravas, particularly Duryodhana and Shakuni,
flagrantly violate Dharma through deceit and manipulation in the dice game. Shakuni's
use of loaded dice is a clear act of Adharma. The subsequent humiliation of Draupadi
is an even more egregious transgression against societal and moral codes.
 Consequences of Adharma: The events following the dicing, including the exile of
the Pandavas and their burning desire for justice, are direct consequences of the
Adharma committed by the Kauravas. The epic suggests that actions that violate
Dharma will inevitably lead to suffering and conflict.
 Draupadi's Questioning of Dharma: Draupadi's powerful questioning of the Dharma
being followed in the assembly when she is being disrobed challenges the very notion
of righteousness and justice within that context. Her plight forces a re-evaluation of
what constitutes Dharma when power and injustice prevail.
 The Struggle to Uphold Dharma: The Pandavas' thirteen years of exile and their
subsequent preparations for war are driven by their commitment to reclaim their
rightful kingdom and re-establish Dharma. They see the war as a necessary evil to
restore balance and justice in the world.

The Idea of Destiny in the Dicing and the Sequel to Dicing:

The role of destiny is a complex and debated aspect of the Mahabharata, and the Dicing
episode provides a significant point of discussion.
  Predetermined Fate vs. Free Will: The epic often hints at a predetermined course of
events, with prophecies and divine interventions suggesting a larger plan at play. The
dice game itself could be interpreted by some as a manifestation of destiny unfolding.
 Yudhishthira's Fatal Flaw or Destiny? Yudhishthira's weakness for gambling could
be seen as a personal flaw. However, the circumstances surrounding the game,
including Shakuni's manipulation and the irresistible nature of the challenge for a
king, could also be interpreted as the workings of destiny leading towards a
predetermined conflict.
 Consequences of Choices Within Destiny: Even if a larger destiny is at play, the
characters' choices within those circumstances have significant consequences.
Duryodhana's persistent greed and the Kauravas' Adharma, despite warnings, solidify
their tragic fate. The Pandavas' choices to uphold Dharma, even in the face of
adversity, shape their journey.
 The Unfolding of a Larger Narrative: The Dicing can be seen as a pivotal event
orchestrated by destiny to set in motion the events leading to the Kurukshetra War,
which is often portrayed as a necessary cleansing of Adharma from the world.
 Agency Within Destiny: While destiny might set the stage, the characters' reactions
and decisions within those circumstances are crucial. The epic doesn't necessarily
absolve individuals of responsibility by attributing everything to fate. Instead, it often
explores the interplay between destiny and free will. The characters grapple with their
choices, even when they feel caught in a larger current.

In essence, the Dicing and its aftermath serve as a powerful microcosm of the larger themes
explored in the Mahabharata. They highlight the importance of Dharma, the destructive
nature of Adharma, and the complex interplay between destiny and human agency in shaping
individual lives and the course of history. The epic, through these events, compels us to
reflect on profound human values and their consequences.

11.Discuss the role played by Lord Krishna in the Dicing episode and its sequel in
the Mahabharata.
12.Role of Krishna in Mahabharata. Why was he with Pandavas? Why did he not
try to prevent the war?

Role of Lord Krishna in the Dicing Episode and its Sequel:

 Absence During the Initial Dicing: Lord Krishna was not physically present in
Hastinapura during the initial dice game where Yudhishthira lost his kingdom, wealth,
brothers, and Draupadi.
 Intervention to Protect Draupadi: When Draupadi was being disrobed in the
assembly, she desperately prayed to Lord Krishna. Responding to her fervent plea,
Krishna miraculously intervened by making her sari never-ending, thus protecting her
honor. This divine intervention highlighted his role as a protector of the righteous and
those who seek refuge in him.
 Counsel and Support After the Humiliation: Following the disastrous dicing game
and the humiliation of Draupadi, Krishna visited the Pandavas during their exile. He
consoled them, reaffirmed their righteousness, and assured them of eventual justice.
 His presence provided them with moral and psychological support during their
difficult time.
 Mediation Attempts Before the Sequel: Before the Kurukshetra War, Krishna acted
as a peace messenger (Shanti Duta) and went to the Kaurava court to negotiate a
peaceful resolution. He proposed that the Kauravas return at least five villages to the
Pandavas to avoid war. However, Duryodhana arrogantly refused this offer,
demonstrating his determination to wage war.

Role of Krishna in the Mahabharata:

 Divine Incarnation and Guide: Krishna is considered an avatar (incarnation) of Lord

Vishnu in Hindu philosophy. His primary role in the Mahabharata is that of a divine
guide, offering wisdom, support, and intervention when necessary to uphold dharma
(righteousness).
 Friend and Confidant of the Pandavas: Krishna shared a close bond of friendship
with the Pandavas, particularly with Arjuna. He acted as their advisor, strategist, and
moral compass throughout their trials and tribulations.
 Philosophical Teacher: On the battlefield of Kurukshetra, Krishna delivered the
profound teachings of the Bhagavad Gita to Arjuna, addressing his moral dilemma and
elucidating the principles of dharma, karma, bhakti (devotion), and the nature of
reality. This discourse forms a central philosophical text of Hinduism.
 Strategic Advisor: Although he vowed not to wield any weapons himself in the war,
Krishna played a crucial role as Arjuna's charioteer and advisor. His strategic counsel
and insights often turned the tide of the battle in favor of the Pandavas.

Why was Krishna with the Pandavas?

 Affinity for Righteousness (Dharma): Krishna was drawn to the Pandavas because
they were portrayed as righteous, virtuous, and committed to dharma. He aligned
himself with those who upheld moral principles.
 Kinsman Relationship: Krishna was related to both the Pandavas and the Kauravas
through his maternal aunt Kunti (mother of the Pandavas) and his father Vasudeva's
sister Pritha (also Kunti). This familial connection naturally led him to be involved in
their affairs.
 Responding to Their Need: The Pandavas often sought Krishna's counsel and
support in times of crisis. His wisdom and divine nature made him a natural ally for
those facing injustice.

Why did Krishna not try to prevent the war?

 Respect for Free Will: While Krishna advocated for peace, he also respected the free
will of individuals. Duryodhana and the Kauravas were determined to wage war, and
Krishna, despite his efforts, could not force them to change their minds.
 Upholding Dharma: From a philosophical perspective, the war was seen as a
necessary consequence of the Kauravas' अधर्म (adharma - unrighteousness).
Krishna's role was to ensure that dharma was ultimately upheld, even if it meant a
destructive war.
  Divine Plan: Some interpretations suggest that the Kurukshetra War was part of a
larger divine plan to rid the world of evil and establish a new era. Krishna, as a divine
being, played a role in facilitating this cosmic order.
 Mediation Efforts Failed: As mentioned earlier, Krishna made sincere attempts to
negotiate peace. His proposals were rejected by the arrogant Duryodhana, leaving war
as the final, albeit tragic, outcome. He did everything within the bounds of respecting
free will to avert the conflict.

13.Discuss the role played by Sakuni in the Dicing episode and its sequel in the
Mahabharata.

Sakuni's Role in the Dicing Episode:

 The Instigator: Sakuni planted the idea of the dicing match in Yudhishthira's mind,
knowing Yudhishthira's weakness for gambling. He skillfully manipulated
Dhritarashtra into agreeing to the game.
 The Master Strategist (of Deceit): Sakuni possessed loaded dice, a fact unknown to
the Pandavas. He used this unfair advantage to ensure Yudhishthira's consistent losses.
 Exploiting Weaknesses: Sakuni keenly observed Yudhishthira's gambling addiction
and used taunts and goading to push him to stake everything, including his kingdom,
wealth, brothers, and finally, Draupadi.
 Fueling Enmity: His sharp and often insulting remarks towards the Pandavas during
the game deepened the animosity between the two families. He reveled in their
humiliation and fueled Duryodhana's malicious intentions.
 The Catalyst for Disaster: Sakuni's actions in the dicing hall directly led to the
humiliation of Draupadi, which became a major turning point and a significant cause
of the Kurukshetra War.

Sakuni's Role in the Sequel (After the Dicing):

 Continuing the Manipulation: Even after the disastrous dicing game and the
Pandavas' exile, Sakuni continued to influence Duryodhana. He reinforced
Duryodhana's belief that the Pandavas should not get their kingdom back easily.
 Obstructing Peace Efforts: When attempts were made to negotiate a peaceful
resolution and the return of the Pandavas' kingdom, Sakuni often stood as a staunch
obstacle, advising Duryodhana against any compromise.
 Inciting Further Conflict: Sakuni's presence and his constant negative influence on
Duryodhana ensured that the bitterness between the cousins remained alive, ultimately
contributing to the inevitability of the war.
 A Key Advisor in War: During the Kurukshetra War, Sakuni served as a significant
advisor to the Kaurava army. His strategic counsel, though often rooted in deceit and
aggression, played a role in their war efforts.

Sakuni's Character Sketch:

  Cunning and Scheming: Sakuni was characterized by his sharp intellect, which he
primarily used for devising manipulative schemes and strategies. He was a master of
deception.
 Malicious and Envious: He harbored deep-seated envy and resentment towards the
Pandavas and their prosperity. His actions were often driven by a desire to see them
brought down.
 Unscrupulous and Unethical: Sakuni had no moral compass when it came to
achieving his goals. He readily employed dishonest means, such as using loaded dice,
without any remorse.
 Loyal to Duryodhana (in his own way): While his motives might have been partly
self-serving, Sakuni displayed a consistent loyalty to his nephew Duryodhana, often
acting as his chief advisor and supporter, even in his most misguided endeavors.
 A Catalyst for Conflict: Sakuni's presence and actions served as a major catalyst for
the escalating conflict between the Pandavas and the Kauravas. His manipulative
nature directly contributed to the tragic events of the Mahabharata.
 Ultimately Destructive: Despite his cleverness, Sakuni's negative influence
ultimately led to the destruction of his own family (the Gandhara kingdom was tied to
the Kauravas' fate) and played a significant role in the widespread devastation of the
Kurukshetra War.

In essence, Sakuni was a pivotal character whose cunning and malicious actions set in
motion a chain of events that culminated in the epic Kurukshetra War. He stands as a prime
example of a character driven by envy and a willingness to employ deceit to achieve his
destructive ends.

14.Character sketch of Yudhishthira.

Character Sketch of Yudhishthira:

 Righteous and Principled: Yudhishthira is known for his unwavering adherence to

dharma (righteousness) and truth. He is deeply committed to moral principles.
 Gambling Addiction/Weakness: Despite his virtues, Yudhishthira has a significant
weakness for gambling. This flaw is exploited by Shakuni and leads to the disastrous
dice game.
 Trusting and Naive: He tends to trust others, sometimes to his detriment. He believes
in the fairness of the game initially, overlooking Shakuni's deceit.
 Honest and Truthful: Even in the face of ruin, Yudhishthira generally remains
truthful to his word and the rules of the game, however flawed.
 Burdened by Duty: He feels a strong sense of duty towards his brothers and the
kingdom, which influences his decisions, even when they are flawed.
 Repentant: After the devastating consequences of the dice game, Yudhishthira is
filled with remorse and recognizes the gravity of his mistakes.

15.Character sketch of Draupadi.

Character Sketch of Draupadi:

  Strong-Willed and Independent: Draupadi is a powerful and fiercely independent
woman. She is intelligent, articulate, and not afraid to speak her mind.
 Dignified and Proud: She possesses immense dignity and is deeply wounded by the
humiliation she faces during the disrobing attempt.
 Righteous Anger: Draupadi displays righteous anger and questions the actions and
authority of those who wronged her and her husbands.
 Resilient and Courageous: Despite the extreme adversity she faces, Draupadi shows
remarkable resilience and courage in demanding justice.
 Loyal and Devoted: She is deeply loyal to her five husbands and fiercely protective
of their honor.
 Catalyst for Conflict: Draupadi's humiliation becomes a major catalyst for the
Kurukshetra War, as her demand for justice fuels the Pandavas' resolve.

16.Character sketch of Duryodhana.

Character Sketch of Duryodhana:

 Envious and Jealous: Duryodhana is consumed by envy and jealousy towards the
Pandavas' prosperity and virtues. This envy is the primary motivation behind his
desire to humiliate them.
 Greedy and Power-Hungry: He is driven by an insatiable greed for power and is
determined to usurp the Pandavas' rightful claim to the kingdom.
 Malicious and Cruel: Duryodhana is depicted as malicious and cruel, delighting in
the suffering of others, particularly the Pandavas and Draupadi.
 Arrogant and Obstinate: He is arrogant and refuses to heed the advice of his elders
and well-wishers, stubbornly pursuing his destructive path.
 Manipulated by Shakuni: While inherently flawed, Duryodhana is also heavily
influenced and manipulated by his uncle Shakuni, who fuels his negative tendencies.
 Unrepentant: Even after the disastrous consequences of the dice game become
apparent, Duryodhana remains largely unrepentant and continues on his path towards
conflict.

17.Character sketch of Dhritrashtra.

Character Sketch of Dhritarashtra:

 Blind and Dependent: Dhritarashtra is physically blind and also metaphorically blind
to the faults of his sons, particularly Duryodhana. He is heavily reliant on others for
information and guidance.
 Partial and Weak-Willed: Despite knowing what is right, Dhritarashtra is often
partial to his sons due to his affection for them. He lacks the strength to stand up to
Duryodhana's schemes.
 Indecisive and Easily Swayed: He is often indecisive and easily swayed by the
arguments of those around him, particularly his sons and Shakuni.
  Aware of Dharma (but Unable to Enforce It): Dhritarashtra is not entirely ignorant
of dharma and often expresses concern about the unfolding events, but his love for his
sons and his weakness prevent him from taking decisive action to prevent injustice.
 Regretful (Eventually): In the aftermath of the dice game and the escalating conflict,
Dhritarashtra experiences moments of regret and foreboding, realizing the
consequences of his inaction.

18.Character sketch of Vidhura.

19.Role of Vidhura in Mahabharata.

Character Sketch of Vidura:

 Born of a Unique Circumstance: Vidura was born to a maidservant through the sage
Vyasa. This gave him a complex social standing, respected for his wisdom but not
holding the full privileges of a royal.
 Unmatched Wisdom and Righteousness: He was renowned for his deep
understanding of dharma (righteous conduct), ethics, and statecraft. His wisdom was
often sought by the royal family.
 Truthful and Fearless: Vidura always spoke the truth, even if it was unpleasant or
went against the wishes of the powerful. He wasn't afraid to voice his concerns to the
king and others.
 Devoted to Dharma: His primary allegiance was to dharma. He consistently
advocated for what he believed was right, even when it put him in a difficult position.
 Selfless and Compassionate: Vidura was deeply concerned for the welfare of
everyone, especially the Pandavas, whom he saw as being wronged. He often offered
them guidance and support.
 Detached and Observant: Despite being involved in the royal court, Vidura
maintained a certain detachment, observing the events with a clear and unbiased
perspective.
 Highly Respected: Despite his birth, his wisdom and integrity earned him the respect
of almost everyone in the Kuru court, including wise elders and even some of the
Kauravas.

Role of Vidura in the Mahabharata, Especially Concerning the Dicing and Its Sequel:

 Advisor and Counselor: Vidura served as a key advisor to King Dhritarashtra. He

often provided counsel on matters of state, ethics, and justice.
 Warning Against the Dice Game: Vidura strongly advised Dhritarashtra against
allowing the dice game, recognizing the potential for conflict and disaster. He foresaw
the animosity between the cousins and the manipulative nature of Shakuni.
 Speaking Truth During the Game: Even as the dice game unfolded, Vidura tried to
intervene and remind Dhritarashtra of the grave injustice being committed against the
Pandavas, particularly during the Draupadi's disrobing. His words, however, were
often ignored.
 Offering Solace and Support to the Pandavas: After the Pandavas lost the dice
game and were exiled, Vidura secretly offered them comfort and support. He
conveyed messages and provided guidance through trusted means.
  Witness to Injustice: Vidura's presence in the court during the dice game and its
aftermath served as a moral witness to the अधर्म (adharma - unrighteousness) being
perpetrated. His silent disapproval spoke volumes.
 Maintaining Dharma Amidst Chaos: Even in the face of the escalating conflict,
Vidura remained steadfast in his adherence to dharma. He refused to take sides in an
unjust war.
 Leaving the Kingdom: When the war became inevitable and Duryodhana openly
disregarded all principles of righteousness, Vidura chose to leave Hastinapura and
align himself with the path of dharma.
 Guidance to Yudhishthira: Later in the epic, particularly after the war, Vidura's
wisdom continued to guide Yudhishthira on matters of governance and righteous
living.

In essence, Vidura represents the voice of conscience and righteousness within the complex
narrative of the Mahabharata. His warnings regarding the dice game and his unwavering
commitment to dharma highlight the tragic consequences of ignoring wisdom and
succumbing to greed and malice. He stands as a powerful figure advocating for justice and
ethical conduct throughout the epic.

20.Character sketch of Gandhari as reasonable and a sane voice.

Here's a character sketch of Gandhari highlighting her reasonableness and sanity during the
dice game and its sequel:

 A Moral Compass: Even before the disastrous dice game, Gandhari consistently
embodies strong moral principles. Her decision to blindfold herself out of solidarity
with her blind husband, Dhritarashtra, speaks volumes about her commitment to
dharma (righteousness) and her unwavering loyalty.
 Foreseeing Disaster: When the dice game is proposed, Gandhari immediately senses
the impending doom. Her intuition and wisdom allow her to recognize the malicious
intentions of Shakuni and the vulnerabilities of her own sons, particularly
Duryodhana's envy and greed.
 Offering Prudent Counsel: Gandhari actively advises Dhritarashtra against allowing
the dice game. She eloquently warns him about the potential for conflict and the
destructive nature of gambling, highlighting Shakuni's deceitful nature and the
righteousness of the Pandavas. This demonstrates her clear-sightedness and concern
for the well-being of her family and the kingdom.
 A Voice of Restraint: Even when Dhritarashtra, blinded by his affection for
Duryodhana, proceeds with the game, Gandhari continues to offer words of caution
and restraint. She urges Duryodhana to abandon his animosity towards the Pandavas
and to avoid actions that would inevitably lead to war.
 Condemning Injustice: The humiliation of Draupadi deeply distresses Gandhari. She
vehemently condemns the actions of the Kauravas in the assembly, recognizing the
grave injustice and the violation of dharma. Her anguish and anger at the mistreatment
of Draupadi further underscore her sense of righteousness.
 Predicting Dire Consequences: After the dice game and the subsequent humiliation,
Gandhari foresees the catastrophic consequences of the Kauravas' actions. Her
 pronouncements often carry a prophetic weight, accurately predicting the destruction
that awaits her sons due to their अधर्म (unrighteousness).
 A Mother's Anguish and Duty: While fiercely loyal to her husband and deeply
attached to her sons, Gandhari doesn't shy away from criticizing their wrongdoings.
Her internal conflict between maternal love and her sense of justice makes her a
complex and compelling figure. She often laments Duryodhana's stubbornness and his
refusal to heed wise counsel.
 Seeking Peace and Reconciliation: Even in the lead-up to the Kurukshetra War,
Gandhari makes desperate attempts to broker peace between the Pandavas and the
Kauravas. She pleads with Duryodhana to avoid bloodshed and to consider the
devastating consequences of war, showcasing her persistent hope for a just resolution.
 A Beacon of Sanity Amidst Chaos: In a court often swayed by personal biases and
driven by ego, Gandhari stands out as a voice of reason and sanity. Her unwavering
adherence to dharma and her clear understanding of the potential outcomes of अधर्म
make her a crucial, though often unheeded, moral anchor in the epic narrative.

In essence, Gandhari's character during the dicing episode and its aftermath serves as a
powerful reminder of the importance of righteousness and the tragic consequences of
ignoring wise counsel. Her attempts to prevent the unfolding disaster and her condemnation
of injustice highlight her as a sane and reasonable voice amidst the growing chaos.

The Temptation of Karna

 1. What and why did Kunti tell Karna? What was his reaction?

What Kunti Told Karna:

 Her True Identity: Kunti revealed to Karna that she was his birth mother. She
explained the circumstances of his birth – her unwed motherhood due to a divine
blessing and the difficult decision she had to make to protect her reputation and the
future of her family.
 His Pandava Lineage: She disclosed that he was the eldest of her sons, making him a
Pandava brother to Yudhishthira, Bhima, Arjuna, Nakula, and Sahadeva.
 Her Plea to Join the Pandavas: Kunti urged Karna to abandon the Kauravas and join
his five brothers. She emphasized the strength they would possess united and the
righteousness of the Pandava cause.
 The Promise of Recognition: She assured him that if he joined the Pandavas, he
would receive the respect and status due to the eldest brother and a valiant warrior.
She painted a picture of a united and powerful family with him at its helm.

Why Kunti Told Karna:

 To Prevent Fratricide: Knowing the impending war between the Pandavas and
Kauravas, Kunti was desperate to prevent Karna from fighting against his own
brothers. The thought of her sons killing each other was unbearable.
 To Restore Dharma: Kunti believed that revealing the truth and urging Karna to join
the righteous Pandava side was the only way to uphold Dharma (righteousness) and
prevent a catastrophic war filled with bloodshed within her own family.
 Maternal Love and Regret: Driven by her maternal love that had been suppressed
for so long and filled with regret over abandoning him, Kunti yearned to acknowledge
Karna as her son and bring him back into her fold.
 To Strengthen the Pandava Cause: She understood Karna's immense power and
knew that having him on the Pandava side would significantly increase their chances
of victory in the looming war.

Karna's Reaction:

 Initial Shock and Disbelief: Karna was initially stunned and found it difficult to
believe Kunti's revelation. The truth about his birth and his connection to the Pandavas
was completely unexpected.
 Resentment and Anger: He felt a surge of resentment and anger towards Kunti for
abandoning him and allowing him to face years of humiliation and being denied his
rightful place. He pointed out how she remained silent while he endured insults about
his parentage.
 Loyalty to Duryodhana: Karna expressed his unwavering loyalty and gratitude
towards Duryodhana, who had been his only support and had recognized his worth
when the world scorned him. He felt bound by this loyalty and could not betray
Duryodhana.
  A Difficult Choice: He acknowledged the significance of Kunti's revelation and the
pull of his blood relations. He was torn between his loyalty to Duryodhana and the
newfound knowledge of his Pandava brotherhood.
 A Promise with a Condition: Ultimately, Karna made a difficult promise to Kunti.
He vowed not to kill any of his brothers except Arjuna in the war. He stated that at the
end of the war, regardless of the outcome, Kunti would still have five sons, either the
five Pandavas or Arjuna and his four brothers. This decision highlighted his sense of
duty to Duryodhana while still acknowledging his familial ties.
 Acceptance of Fate: Despite the emotional turmoil, Karna displayed a sense of
resignation to his fate. He understood the complexities of the situation and seemed to
accept the tragic path that lay ahead.

2. Why did Krishna tempt Karna to join the Pandavas? Was it for the well-being of
Karna, or the Pandavas? Or the entire social system of the time? Explain.

Lord Krishna tries to persuade Karna to switch sides and join the Pandavas before the
Kurukshetra War. Let's break down the reasons behind Krishna's actions in clear points:

 To avert the devastating war: Krishna's primary goal was to prevent the catastrophic
war altogether. He understood the immense loss of life and destruction it would cause
for everyone involved, not just the Pandavas or Karna. Offering Karna a way out, a
path to honor and belonging on the side destined for victory, was a strategic move to
potentially achieve peace.
 To reveal the truth and offer Karna his rightful place: Krishna knew the truth of
Karna's birth – that he was the eldest Pandava brother. By revealing this secret and
offering him the leadership of the Pandavas, Krishna aimed to give Karna the identity
and respect he had always been denied. This was an opportunity for Karna to embrace
his heritage and stand with his brothers.
 To test Karna's character and dharma: Krishna's offer can also be seen as a test for
Karna. Despite the hardships and insults he had faced, Karna had remained loyal to
Duryodhana. Krishna's proposition challenged Karna to choose between his loyalty to
a friend and his dharma (duty/righteousness) towards his family and the greater good.
 For the well-being of the Pandavas (indirectly): While Krishna's offer was directly
addressed to Karna, it would have significantly benefited the Pandavas. Having their
eldest and immensely powerful brother on their side would have tilted the balance of
power considerably, potentially leading to a quicker and less bloody victory.
 For the well-being of Karna (potentially): Krishna's offer presented Karna with a
chance to live with honor, surrounded by his family, and potentially rule as a respected
leader. It was a path away from the inevitable destruction he faced fighting on the
Kaurava side. However, Karna's ingrained loyalties and the complex web of his past
made it difficult for him to accept this well-intentioned offer.
 Impact on the social system (complex and debated): Whether Krishna's actions
were primarily for the social system of the time is a more complex question. On one
hand, revealing Karna's birth challenged the rigid social hierarchy based on birth,
suggesting that identity and worth are not solely determined by it. On the other hand,
Krishna's ultimate aim was to establish dharma and righteousness, which, in the
 context of the Mahabharata, involved the Pandavas' victory. So, his actions indirectly
aimed to restore a righteous order, as he perceived it.

In conclusion, Krishna's temptation of Karna was a multifaceted effort driven by the desire to
prevent war, reveal the truth, offer Karna his rightful place, and ultimately establish dharma.
While it could have led to Karna's personal well-being and greatly benefited the Pandavas,
Karna's choices were deeply rooted in his past loyalties and sense of identity.

3. Analyze the character of Kunti as an independent, assertive woman who was

once a curious devoted girl too.
4. Attempt the character sketch of Kunti. (role in temptation of Karna, role in
guiding Yudhishthira when he finds out the truth about the birth of Karna.)

Here's an analysis of Kunti as an independent, assertive woman who was also once a curious
and devoted girl:

 Curious and Devoted Girl:

o In her younger years, Kunti was known for her inquisitive nature. She wasn't
passive; she actively engaged with her surroundings and the knowledge
imparted to her.
o Her devotion is evident in her dedicated service to the sage Durvasa. This wasn't
just obedience; it showed a willingness to learn and care for others, even
someone with a formidable reputation.
o The boon she received from Durvasa, allowing her to invoke any god and bear a
child, stemmed from her diligent service, highlighting her proactive nature even
then. Her curiosity to test this boon led to the birth of Karna.
 Independent and Assertive Woman:
o Despite the societal constraints placed on women, Kunti displayed remarkable
independence in several instances. Her decision to test the boon, though born
out of curiosity, was an independent act with significant consequences.
o Even when forced to abandon Karna, a decision driven by societal pressure and
fear of scandal, it can be argued that she made the most pragmatic choice in a
difficult situation to protect herself and the Kuru lineage.
o As a mother to the Pandavas, particularly after Pandu's death, Kunti took on a
strong, guiding role. She was the bedrock of their support system, offering
counsel and strength in the face of adversity.
o Her influence on Yudhishthira, the eldest, was significant. She instilled in him a
sense of duty and righteousness, shaping his moral compass.

Character Sketch of Kunti:

Kunti was a woman of immense inner strength and resilience, shaped by both destiny and
her own choices. Born a princess and adopted into the Kuru family, her life was marked by
significant challenges and moral dilemmas.
  Intelligence and Wisdom: Kunti possessed sharp intellect and a deep understanding
of dharma and societal nuances. Her counsel was often sought by her sons, and she
provided insightful perspectives on complex situations.
 Courage and Determination: She faced numerous hardships, from the secret birth
and abandonment of Karna to the trials and tribulations of her sons. Through it all, she
displayed remarkable courage and unwavering determination to protect her family.
 Maternal Love and Sacrifice: Kunti's love for her children was profound. She made
immense sacrifices for their well-being, even if those sacrifices were often fraught
with pain and secrecy, as seen in the case of Karna.
 Moral Complexity: Her character is not without its complexities. The abandonment
of Karna haunted her, and her silence about his true identity until the Kurukshetra War
reveals a conflict between maternal love, societal pressure, and the desire to protect
her other sons.
 Guiding Force: She acted as a crucial guiding force for the Pandavas, especially after
Pandu's death. Her wisdom and strength helped them navigate the treacherous political
landscape of Hastinapura.

Role in the Temptation of Karna:

In the episode of the "Temptation of Karna," Kunti plays a pivotal, albeit agonizing, role. As
the war looms, Krishna reveals to Karna his true parentage and urges him to join the
Pandavas. Knowing Karna's righteous nature and his loyalty to Duryodhana, Krishna enlists
Kunti to persuade him.

 Emotional Plea: Kunti meets Karna in secret and reveals the truth of his birth – that
he is her eldest son and a brother to the Pandavas. She appeals to his familial love and
urges him to switch sides to avoid fratricidal war.
 Motherly Authority: She invokes her maternal authority, reminding him of the pain
of his abandonment and the longing she felt for him. She paints a picture of a united
family and the glory he could achieve as the eldest Pandava.
 Karna's Dilemma: Kunti's revelation and plea create a deep moral conflict within
Karna. He is torn between his loyalty to Duryodhana, who had always supported him,
and the newfound knowledge of his true family.
 Partial Success: While Kunti doesn't succeed in convincing Karna to join the
Pandavas, she does extract a promise from him that he will not kill any of his brothers
except Arjuna in the war. This promise, though born out of a mother's desperate
attempt to protect her sons, has significant implications for the unfolding events of the
Mahabharata.

Role in Guiding Yudhishthira:

After the devastating Kurukshetra War, when Yudhishthira learns the truth about Karna's
birth, he is overcome with grief and guilt for having fought and potentially killed his own
brother.

 Revealing the Truth: Kunti finally reveals the long-held secret of Karna's birth to
Yudhishthira and the other Pandavas. This revelation sheds light on many past events
and the complex relationships within the family.
  Consoling and Explaining: Seeing Yudhishthira's distress, Kunti consoles him and
explains the circumstances that led to Karna's abandonment and her silence. She helps
him understand the societal pressures and her helplessness at the time.
 Emphasizing Dharma: While acknowledging the tragedy, Kunti likely emphasizes
the importance of dharma and the difficult choices she had to make. She might
highlight that, despite the hidden relationship, the war was fought on principles of
righteousness.
 Acceptance and Moving Forward: Kunti's role here is to help Yudhishthira come to
terms with the truth and accept the complexities of their shared history. She guides
him towards understanding the forces at play and encourages him to move forward
with his responsibilities as the king.

In essence, Kunti's journey is a testament to the strength and resilience of a woman

navigating a patriarchal society and facing extraordinary circumstances. From a curious girl
to an assertive matriarch, her life is marked by profound love, difficult choices, and an
enduring spirit that shaped the destiny of her sons and the course of the Mahabharata.

5. What Kunti did by abandoning Karna, and then by approaching him again on
the eve of battle, according to you was right or wrong?

Kunti Abandoning Karna at Birth:

 What she did: Faced with societal pressure and the shame of an unwed motherhood
due to the divine blessing that led to Karna's birth, Kunti made the agonizing decision
to place the infant Karna in a basket and set him afloat on the river.
 Why she did it (her perspective):
o Preserving her honor and the reputation of her family: In the rigid social
structure of the time, an illegitimate child would have brought immense
disgrace upon her and her future husband.
o Fear of societal ostracization: Being an unwed mother would have led to her
being shunned by society.
o Protecting the child (paradoxically): She might have hoped that someone of
noble birth would find and raise him, giving him a better chance at life than she
could as a disgraced woman.
 Arguments against her action (why it was wrong):
o Abandonment of her own child: Regardless of the circumstances, a mother
abandoning her newborn is a deeply painful and traumatic act for the child.
o Denial of his identity and heritage: Karna grew up unaware of his true
parentage, leading to a lifelong quest for acceptance and belonging.
o Exposing him to danger: Setting an infant adrift on a river was fraught with
peril, and his survival was purely accidental.
o Creating a lifetime of emotional wounds: Karna suffered from feelings of
rejection and inferiority due to his unknown parentage and low social status.

Kunti Approaching Karna Before the War:

  What she did: On the eve of the Kurukshetra war, Kunti sought out Karna and
revealed his true identity as her eldest son and the half-brother of the Pandavas. She
urged him to switch sides and fight for his brothers.
 Why she did it (her perspective):
o Fear of fratricide: She realized that a war between the Pandavas and Karna
would lead to the death of one of her sons, a devastating prospect for any
mother.
o Attempting to reconcile with her past: Revealing the truth could be seen as a
belated attempt to right the wrong she committed years ago.
o Hoping to secure the victory of her other sons: By bringing Karna to their
side, she would significantly strengthen the Pandava forces.
 Arguments against her action (why it was wrong or problematic):
o Selfish motivation: Her primary concern seemed to be preventing the death of
either Karna or the Pandavas, rather than genuinely acknowledging the pain she
had caused Karna.
o Too little, too late: Revealing the truth on the brink of war put Karna in an
impossible position. He had built his entire life and loyalty around Duryodhana
and the Kauravas.
o Emotional manipulation: Her appeal to their shared motherhood felt
manipulative, considering she had abandoned him at birth and shown no
concern for him throughout his life.
o Disregard for Karna's established relationships and loyalties: She expected
him to betray Duryodhana, who had been his only benefactor and friend when
everyone else scorned him.
o Adding to his internal conflict: Her revelation only intensified Karna's already
existing identity crisis and forced him to make an impossible choice.

Conclusion:

In my opinion, both of Kunti's actions were deeply flawed and caused immense suffering to
Karna.

 Abandoning Karna was wrong because it was an act of profound betrayal of her
maternal duty, denying him his rightful place in the world and subjecting him to a life
of hardship and social stigma. While her motivations might have stemmed from
societal pressures, the consequences for Karna were devastating.
 Approaching Karna on the eve of battle was also wrong, albeit perhaps driven by a
mother's fear of losing her children. It was a selfish and untimely attempt to rectify her
past mistakes, placing an unfair burden on Karna and disregarding his established
loyalties. It felt more like a strategic move to ensure the Pandavas' victory rather than
a genuine act of remorse or maternal love.

Ultimately, Kunti's actions, driven by fear and societal constraints, created a tragic figure in
Karna, whose life was marked by rejection, a yearning for recognition, and an impossible
dilemma at the very end.
 6. Analyze the ethical dilemma(s) of Karna in the episode “Temptation of Karna”?
(despite knowing his wrongdoings with Duryodhana, he does not change side
before war. Both Krishna and Kunti tell him about his birth and tell him to
change side, but refuses to leave Duryodhana. Guilty conscience – Karna thinks
he deserves punishment and war is his punishment, he wants to get rid of his sins
soon, therefore rejects the temptation. Relationship with Duryodhana –
Duryodhana gives him what no one has given.)

Here are the key ethical dilemmas Karna faces, presented in simple points:

 Loyalty vs. Righteousness: This is the biggest conflict. Karna knows Duryodhana's
actions are wrong and will lead to a destructive war. However, he feels deeply
indebted and loyal to Duryodhana, who stood by him when the world scorned him for
his birth. He's torn between supporting what he knows is right (the Pandavas' cause)
and honoring his commitment to his friend.
 Truth vs. Obligation: Both Krishna and Kunti reveal the truth of his birth and urge
him to join his brothers, the Pandavas. This presents him with a clear path to
righteousness and family. However, he feels obligated to Duryodhana for his past
kindness and fears betraying that trust, even if Duryodhana is on the wrong side.
 Guilt and Punishment vs. Redemption: Karna carries the weight of his past actions,
including his involvement in Draupadi's humiliation. He seems to believe that the
impending war is his deserved punishment and a way to atone for his sins. Accepting
Krishna and Kunti's offer would mean escaping this perceived penance, which he
might feel he doesn't deserve. He's caught between seeking redemption through a
potentially violent end and choosing a path of reconciliation and righteousness.
 Gratitude vs. Self-Interest: Duryodhana gave Karna respect, status, and friendship
when no one else did. This creates a powerful sense of gratitude in Karna. Choosing
the Pandavas would likely offer him a higher social standing and the love of his
family, but it would come at the cost of betraying the only person who ever truly
valued him. He struggles between acting in his own best interest and honoring the
profound debt he feels.

In essence, Karna's tragedy lies in the collision of these deeply ingrained ethical principles.
His loyalty, sense of obligation, guilt, and gratitude create a complex web that ultimately
prevents him from choosing the path of righteousness, even when presented with the truth
and a chance for a different future. He believes that his bond with Duryodhana, forged in a
time of immense personal struggle, outweighs the moral imperative to join the side of
dharma.

7. The question of Dharma and Morality is central to the Mahabharata. Discuss

with reference to the temptation of Karna.
8. The idea of destiny is central to the Mahabharata. Discuss with reference to the
temptation of Karna.

The Question of Dharma and Morality

The temptation of Karna vividly throws light on the intricate and often conflicting notions of
Dharma and morality within the Mahabharata.

 Krishna's Proposition: Lord Krishna, recognizing Karna's inherent righteousness and

the potential for a devastating war, approaches him with an offer: to reveal his true
parentage (that he is Kunti's eldest son and thus a Pandava brother), crown him the
eldest Pandava, and secure his alliance. This offer seemingly aligns with Dharma, as it
seeks to prevent bloodshed and establish truth.
 Karna's Dilemma: Karna finds himself in a moral quandary. Accepting Krishna's
offer would mean abandoning Duryodhana, who had stood by him, recognized his
worth, and bestowed upon him honor and kingship when the world scorned his
unknown birth. For Karna, his Dharma, his duty, and his loyalty lay with Duryodhana.
 Loyalty vs. Truth: Karna chooses loyalty to Duryodhana over the seemingly "higher"
Dharma of family and truth. He argues that betraying his friend and benefactor would
be the ultimate अधर्म (adharma, unrighteousness). His moral compass, shaped by
gratitude and commitment, guides his decision.
 Social Justice vs. Personal Obligation: Krishna's offer could be seen as a path
towards social justice, rectifying the wrong done to Karna due to his birth. However,
Karna prioritizes his personal obligation and the social bonds he has forged. This
highlights the tension between broader societal Dharma and individual moral
imperatives.
 The Complexity of Dharma: The episode underscores that Dharma is not always a
clear-cut principle. It can be context-dependent and involve choosing between
competing duties and loyalties. Karna's decision, though leading to tragic
consequences, is rooted in his understanding of what constitutes righteous conduct in
his specific situation.

The Idea of Destiny

The temptation of Karna also powerfully illustrates the pervasive influence of destiny in the
Mahabharata.

 Predetermined Fate: From his very birth, Karna's life seems marked by misfortune
and a preordained path. Abandoned by his mother, raised by a charioteer, and
constantly facing social stigma, his journey is fraught with challenges that appear
beyond his control.
 Krishna's Awareness of Destiny: Krishna's attempt to sway Karna can be interpreted
in two ways concerning destiny. On one hand, it could be seen as an effort to alter a
potentially catastrophic future. On the other hand, knowing the overarching narrative,
Krishna might be offering Karna a final chance to choose a different path, even if the
ultimate outcome remains destined.
 Karna's Acceptance of His Fate: Despite the allure of Krishna's offer, Karna
ultimately acknowledges and accepts what he believes to be his destiny. He recognizes
the deep-seated animosity between the Pandavas and Duryodhana and forsees that
even if he were to join his brothers, the conflict might not be averted. He seems
resigned to his role in the unfolding events.
 The Inevitability of War: Karna's refusal, while stemming from his moral
convictions, also contributes to the seemingly inevitable Kurukshetra War. His
 presence on Duryodhana's side strengthens the Kaurava forces and solidifies the battle
lines. This reinforces the idea that destiny, in the Mahabharata, often unfolds through
the choices and actions of individuals.
 Destiny and Free Will: The episode raises the philosophical question of the interplay
between destiny and free will. Did Karna truly have a choice, or was he always
destined to fight alongside Duryodhana? The Mahabharata often presents a complex
view where both seem to coexist – individuals make choices, but these choices operate
within the framework of a larger, preordained cosmic order.

In conclusion, the temptation of Karna serves as a powerful microcosm of the major themes
of Dharma, morality, and destiny in the Mahabharata. Karna's agonizing decision highlights
the complexities of righteous conduct when faced with conflicting loyalties, while his
acceptance of his chosen path underscores the pervasive influence of destiny in shaping the
epic's tragic narrative. His story compels us to ponder the intricate dance between individual
agency and the seemingly inexorable forces of fate.

9. If Arjuna is the conventional hero, then Karna is the tragic hero of the epic.
Comment. (can also join and relate with Eklavya. Marginalized but empowered.)

Why Karna is a Tragic Hero:

 Noble Birth, Hidden Identity: Karna was born to Kunti and Surya, making him of
divine lineage. However, he was abandoned and raised by a charioteer. This hidden,
royal bloodline constantly clashes with his social standing, fueling his inner conflict
and the external obstacles he faces. The "Temptation of Karna" highlights this as
Kunti reveals his true identity, offering him his rightful place, but he's torn by his
loyalty to Duryodhana.
 Exceptional Abilities, Social Stigma: Karna was an unparalleled archer and warrior,
often considered equal to or even superior to Arjuna in skill. Yet, his low social status
constantly led to humiliation and denial of opportunities (remember Drona refusing to
teach him initially). Even in the "Temptation," Kunti's offer comes with the implicit
condition of abandoning his long-time friend and supporter, Duryodhana, further
highlighting this conflict between his abilities and his societal position.
 Loyalty as a Fatal Flaw: Karna's unwavering loyalty to Duryodhana, who gave him
respect and recognition when no one else did, becomes his tragic flaw. Despite
knowing Duryodhana's अधर्म (unrighteousness) and the righteousness of the
Pandavas, Karna remains by his side. In the "Temptation," even when offered a better
future, his sense of duty and gratitude towards Duryodhana outweighs the personal
gain and the chance to be with his brothers.
 Moral Dilemmas and Impossible Choices: Throughout his life, Karna faces
agonizing choices where no option seems entirely right. The "Temptation" is a prime
example. Choosing the Pandavas means betraying Duryodhana and everything he
stood for. Choosing Duryodhana means fighting against his own brothers and likely
facing death on the side of अधर्म. This constant struggle with moral dilemmas is a
hallmark of a tragic hero.
 Ultimately Fated for Downfall: Despite his strength and noble qualities, Karna's
destiny seems sealed by his birth circumstances and the choices he makes. The
 "Temptation" episode foreshadows this as even with the truth revealed and a path to a
different future offered, he ultimately chooses the path leading to his tragic end in the
Kurukshetra War.

Relating to Eklavya: Marginalized but Empowered (with a tragic twist):

 Shared Marginalization: Like Karna, Eklavya was also denied his rightful place due
to his social standing. Drona refused to accept him as a disciple because he was not a
Kshatriya. Both characters faced discrimination based on their birth.
 Self-Empowerment and Exceptional Skill: Despite the rejection, Eklavya, through
his own dedication and practice, became an even greater archer than Arjuna. This
mirrors Karna's innate abilities that shone through despite his upbringing. Both
characters demonstrate incredible self-reliance and skill development outside the
conventional structures.
 The Price of Empowerment (Tragic Element): However, Eklavya's empowerment
ultimately leads to his disempowerment. Drona, fearing Arjuna's diminished status,
asks for Eklavya's thumb as गुरु दक्षिणा (teacher's fee), crippling his archery
skills. This highlights a tragic irony: his self-made success becomes the reason for his
downfall. Similarly, Karna's empowerment through Duryodhana's support leads him to
fight against his own family and ultimately his death.
 A Different Kind of Tragedy: While Karna's tragedy stems from his loyalty and the
clash between his identity and social standing, Eklavya's tragedy lies in the systemic
oppression and the price he pays for daring to excel outside the accepted norms. Both
narratives, however, underscore the societal biases and the tragic consequences faced
by those marginalized despite their inherent worth and abilities.

In conclusion, the "Temptation of Karna" episode vividly portrays Karna's internal conflict
and the impossible situation he is trapped in, solidifying his position as a tragic hero. When
we bring Eklavya's story into the picture, we see a parallel narrative of marginalization and
the tragic consequences faced by those who are denied their rightful place and whose
empowerment is ultimately met with oppression. Both Karna and Eklavya, in their own
ways, challenge the conventional notions of heroism and highlight the devastating impact of
social hierarchies and fate.

10.Critical assessment of Karna’s character.

Critical Assessment of Karna’s Character in the Context of the Temptation:

 Loyalty and Integrity: Even when faced with the divine offer of switching sides and
becoming the eldest Pandava, Karna remained steadfastly loyal to Duryodhana. This
highlights his strong sense of commitment and integrity, even if it meant standing on
the side perceived as wrong. He valued the support and recognition Duryodhana had
given him.
 Sense of Obligation: Karna felt deeply indebted to Duryodhana for raising him and
making him a king. This sense of obligation played a significant role in his decision to
refuse Krishna's offer. He believed abandoning Duryodhana would be an act of
betrayal.
  Pride and Self-Respect: Karna was acutely aware of the social stigma attached to his
birth. Duryodhana's friendship had given him status and respect. Switching sides, even
for a higher position, might have felt like an admission of his earlier vulnerability and
a rejection of the acceptance he had finally found.
 Fatalism and Acceptance of Destiny: Karna seemed to possess a strong belief in
fate. He acknowledged the righteousness of the Pandavas' cause and his own
impending doom, yet he accepted his destiny as aligned with the Kauravas. This
resignation influenced his decision not to fight against his fate.
 Tragic Hero: The "Temptation" episode solidifies Karna's portrayal as a tragic hero.
He possesses noble qualities like loyalty and courage, yet he is bound by
circumstances and his own choices that lead him to his downfall. He is aware of the
moral implications but feels trapped.
 Flawed Judgment: While his loyalty is admirable, his unwavering support for
Duryodhana, despite knowing his अधर्म (unrighteousness), reveals a flaw in his
judgment. He prioritizes personal loyalty over the greater good.

11.Discuss the role played by Sanjaya in Mahabharata.

Discuss the Role Played by Sanjaya in Mahabharata:

 Narrator and Messenger: Sanjaya's primary role is that of a narrator and messenger.
Endowed with divine vision by Vyasa, he witnesses the events of the Kurukshetra War
and recounts them to the blind King Dhritarashtra.
 Impartial Observer (to an extent): While serving Dhritarashtra, Sanjaya strives to
provide an objective account of the war. He describes the actions and losses of both
sides, offering Dhritarashtra a glimpse of the unfolding tragedy.
 Conveyor of Wisdom and Counsel: At times, Sanjaya attempts to offer Dhritarashtra
wise counsel, urging him to see the righteousness of the Pandavas' cause and
lamenting the destructive path chosen by his sons.
 Emotional Buffer: Sanjaya acts as an emotional buffer for Dhritarashtra, delivering
news of his sons' deaths and the devastating losses. He tries to temper the king's grief,
though often unsuccessfully.
 Link to the Battlefield: For Dhritarashtra, Sanjaya is the sole link to the battlefield,
providing crucial updates and insights into the war's progress and the mindset of the
warriors.
 Absence in the Temptation Scene: Notably, Sanjaya is not directly involved in the
"Temptation of Karna" episode. This conversation is primarily between Krishna and
Karna. Sanjaya's role is focused on the events of the war itself.

12.Comment on Krishna’s role in the temptation of Karna.

Comment on Krishna’s Role in the Temptation of Karna:

 Divine Intervention and Guidance: Krishna, being an avatar of Vishnu, intervenes

directly to try and prevent the devastating war. The "Temptation" is a key instance of
his efforts to bring about a peaceful resolution, even at this late stage.
  Revealing the Truth: Krishna reveals the truth about Karna's birth and his
relationship with the Pandavas. This revelation aims to sway Karna by appealing to his
familial ties and offering him a chance to be with his brothers and mother.
 Offering Power and Recognition: Krishna offers Karna the position of the eldest
Pandava, with all the associated power and respect. This is a significant temptation,
considering Karna's lifelong yearning for recognition and his resentment towards the
social injustice he faced.
 Testing Karna's Character: Krishna's offer can also be seen as a test of Karna's
character. He wants to see if Karna will prioritize righteousness and familial bonds
over his loyalty to Duryodhana.
 Highlighting the Inevitability of Fate: While offering Karna a way out, Krishna also
subtly hints at the impending doom of the Kauravas and the righteousness of the
Pandavas' victory. This underscores the sense of destiny surrounding the events.
 Demonstrating Compassion: Despite knowing Karna's choices, Krishna shows
compassion by offering him an alternative. He acknowledges Karna's noble qualities
but also highlights the consequences of his chosen path.
 Setting the Stage for the War: Karna's rejection of Krishna's offer ultimately
solidifies his commitment to the Kauravas and makes the Kurukshetra War virtually
unavoidable. Krishna's attempt, though unsuccessful, underscores the tragic nature of
the conflict.

13.Discuss the subject of caste in the temptation of Karna.

Discuss the subject of caste in the temptation of Karna.

 Karna's Birth and Abandonment: The episode highlights how Karna's high birth
(son of Surya and Kunti) is immediately overshadowed by his being born out of
wedlock. To avoid social stigma, Kunti abandons him, and he is raised by a charioteer
(Adhiratha), placing him in a lower social stratum.
 Social Stigma and Humiliation: Throughout his life, Karna faces constant
humiliation and discrimination due to his perceived lower caste. This is evident in his
exclusion from archery competitions meant for those of royal lineage and the constant
derogatory remarks made by figures like Bhima and Drupadi.
 Duryodhana's Support: Duryodhana recognizes Karna's exceptional abilities and,
perhaps partly to spite his rivals, bestows the kingdom of Anga upon him. This act
attempts to elevate Karna's social standing but doesn't erase the ingrained prejudices of
the time.
 The "Suta" Identity: Karna is repeatedly referred to as a "suta" (charioteer's son), a
label used to demean and limit his opportunities, regardless of his inherent talent and
prowess. This label becomes a significant barrier to his acceptance in the higher
echelons of society.
 Caste as a Tool of Discrimination: The episode starkly illustrates how caste is used
as a tool to deny individuals their rightful place and recognition based on birth rather
than merit. Karna's story becomes a powerful commentary on the injustices
perpetuated by the rigid caste system.
 14.Discuss the identity crisis in Karna in the temptation of Karna.

Discuss the identity crisis in Karna in the temptation of Karna.

 Uncertainty of Origin: Karna grows up unaware of his true parentage. He identifies

with his adoptive parents and the charioteer community, shaping his initial sense of
self.
 The Revelation by Kunti: When Kunti reveals his true identity as her son and a half-
brother to the Pandavas, it throws his entire sense of self into turmoil. He grapples
with the reality of his noble birth and the years spent living as someone of lower
status.
 Loyalty vs. Blood Ties: Karna faces a profound internal conflict between his loyalty
to Duryodhana, who recognized his worth when others didn't, and his newfound
connection to his brothers, the Pandavas. This creates a deep identity crisis as he
struggles to reconcile these conflicting allegiances.
 Feeling of Betrayal and Abandonment: He feels betrayed by Kunti for abandoning
him and resentful of the Pandavas for their privileged lives, unaware of his true
connection to them. This fuels his anger and further complicates his sense of identity.
 Stuck Between Two Worlds: Karna finds himself caught between the world he grew
up in and the royal lineage he was born into. He doesn't fully belong to either, leading
to a persistent feeling of alienation and a struggle to define who he truly is. His
identity becomes intertwined with his perceived social standing and his relationships.

15.Critically analyze the relationship between Karna and Kunti.

Critically analyze the relationship between Karna and Kunti.

 Kunti's Dilemma and Justification: Kunti's decision to abandon Karna was driven
by societal pressures and the fear of bringing shame upon her family before marriage.
While understandable in the context of the time, it had devastating consequences for
Karna.
 The Belated Revelation: Kunti's revelation of Karna's true identity comes very late in
his life, on the eve of the Kurukshetra War. This timing is crucial as it forces Karna to
confront a life-altering truth when the stakes are at their highest.
 Karna's Resentment and Understanding: Karna's reaction to Kunti's revelation is
complex. He expresses resentment for her abandonment and the suffering he endured.
However, he also shows a degree of understanding of her past predicament.
 A Mother's Plea and a Son's Choice: Kunti pleads with Karna to join the Pandavas,
appealing to their shared blood. However, Karna chooses to remain loyal to
Duryodhana, highlighting the depth of his commitment and the impact of the years of
support he received.
 A Tragic Missed Opportunity: Their relationship is marked by tragedy and missed
opportunities. Kunti's initial fear led to Karna's life of hardship, and her later
revelation, though truthful, couldn't undo the past or change the course of the
impending war. Their interaction underscores the destructive power of societal
constraints and the lasting impact of difficult choices.
  Limited Emotional Connection: Due to the years of separation and the
circumstances of their reunion, Karna and Kunti never truly develop a deep mother-
son bond. Their interactions are fraught with the weight of the past and the impending
conflict, leaving little room for genuine emotional connection.

Krishna’s Peace Proposal

1. Explain the story of King Dambhodbaya and its teachings / how was it used to
counsel Duryodhana.
Explain the story of King Dambhodbhava, Nara and Narayana in detail and its
teachings / how was it used to counsel Duryodhana.

 The Story:
o King Dambhodbhava was a powerful and arrogant ruler of ancient times. He
became conceited due to his strength and invincibility, having obtained boons
through severe austerities.
o His arrogance grew to the point where he challenged everyone, including sages
and even the gods, to fight him.
o Eventually, his challenge reached Nara and Narayana, the twin sages residing in
the Himalayas, known for their immense spiritual power.
o Nara politely declined Dambhodbhava's challenge, stating that they were
ascetics and not warriors.
o However, Dambhodbhava persisted and mocked their peaceful nature.
o To teach him a lesson, Narayana plucked a blade of grass and imbued it with his
divine power, transforming it into a powerful weapon.
o This seemingly insignificant weapon easily defeated and humbled the mighty
Dambhodbhava, shattering his arrogance.
o Humbled and realizing the true source of power, Dambhodbhava sought
forgiveness and renounced his pride.
 Characters:
o King Dambhodbhava: The arrogant and powerful king.
o Nara: One of the twin sage incarnations of Vishnu, known for his gentle
strength.
o Narayana: The other twin sage incarnation of Vishnu, also known for his
immense spiritual power.
 Teachings and Counseling of Duryodhana:
o The Danger of Arrogance: The story serves as a potent reminder of the
destructive nature of arrogance and excessive pride. Duryodhana, blinded by his
sense of entitlement and power, is displaying similar traits.
o True Strength Lies Beyond Physical Might: Nara and Narayana, though not
warriors, possessed a power that surpassed Dambhodbhava's physical prowess.
This highlights that true strength can come from righteousness, spiritual merit,
and divine grace, qualities Duryodhana lacks.
o Humility as a Virtue: Dambhodbhava's downfall came from his lack of
humility. The story implicitly advises Duryodhana to shed his pride and adopt a
more humble approach.
o Underestimating the Righteous: Duryodhana is underestimating the Pandavas
due to their temporary setbacks. The story warns against such misjudgment, as
even seemingly weak individuals backed by righteousness can possess great
strength.
o The Power of Divine Intervention: The transformation of a simple blade of
grass into a powerful weapon underscores the potential for divine intervention
against the unjust. This subtly cautions Duryodhana against incurring divine
displeasure.
 2. Explain the story of Matali and its teachings / how was it used to counsel
Duryodhana.

Explain the story of Matali (searching for a bridegroom for his daughter) in detail and
its teachings / how was it used to counsel Duryodhana.

 The Story:
o Matali was the charioteer of Indra, the king of the gods. He had a beautiful and
virtuous daughter named Gunakeshi and was searching for a suitable husband
for her.
o Indra instructed Matali to find a bridegroom from the mortal world, possessing
exceptional qualities.
o Matali traveled across the earth, examining various kings and princes. However,
he found flaws in all of them – some were too old, some too young, some were
cruel, and others were weak.
o Disheartened, Matali returned to Indra, explaining his difficulty in finding a
perfect match.
o Indra then suggested that Matali look among the Nagas (serpent deities), as they
possessed great strength and noble lineage.
o Matali went to the netherworld and found Sumukha, a virtuous and powerful
Naga prince from a noble family.
o However, Sumukha was destined to die prematurely due to a curse.
o Matali, though initially impressed by Sumukha's qualities, was saddened by his
impending death and hesitated to propose him as a husband.
o Ultimately, Indra intervened and, through his divine power, extended
Sumukha's lifespan, making him a suitable match for Gunakeshi.
 Characters:
o Matali: The charioteer of Indra and father of Gunakeshi.
o Gunakeshi: Matali's virtuous and beautiful daughter.
o Indra: The king of the gods, who guides Matali in his search.
o Sumukha: A virtuous and powerful Naga prince.
 Teachings and Counseling of Duryodhana:
o The Difficulty of Finding Perfection: Matali's arduous search highlights the
difficulty of finding someone without flaws. Duryodhana's insistence on having
everything his way and his inability to compromise are being subtly addressed.
o The Importance of Virtues Over Superficial Qualities: Matali initially
looked at external factors like lineage and power but eventually valued
Sumukha's virtues. This advises Duryodhana to look beyond his own power and
consider the righteousness of the Pandavas.
o The Role of Fate and Divine Will: Sumukha's impending death and Indra's
intervention demonstrate the influence of fate and divine will. This serves as a
reminder to Duryodhana that outcomes are not solely determined by his desires
and actions.
o The Value of Noble Character: Sumukha's noble character, despite his initial
misfortune, made him a worthy groom. This subtly emphasizes the importance
of good character, which the Pandavas possess, over mere material wealth or
power.
 o The Possibility of Unexpected Outcomes: Indra's intervention to change
Sumukha's fate suggests that unforeseen events can alter the course of things.
Duryodhana's confidence in his victory might be misplaced.

3. Explain the story of Galava and its teachings / how was it used to counsel
Duryodhana.

Explain the story of Galava in detail and its teachings / how was it used to counsel
Duryodhana.

 The Story:
o Galava was a devoted disciple of the sage Vishvamitra. After completing his
education, Galava wished to offer his guru a suitable guru-dakshina (teacher's
fee).
o Vishvamitra, known for his past animosity towards another sage Vasishtha,
mischievously asked Galava for 800 white horses, each with one black ear. He
knew such horses were incredibly rare and virtually impossible to find.
o Undeterred by the seemingly impossible task, Galava embarked on a long and
arduous search.
o He sought help from various kings and rulers, but none could fulfill
Vishvamitra's unusual demand.
o Eventually, Galava reached King Yayati, a righteous and generous ruler, who,
despite his own reduced circumstances due to a fall from heaven, offered his
daughter Madhavi to Galava.
o Yayati explained that Madhavi possessed a unique boon: she could bear
children who would be mighty rulers, and after each childbirth, she would
regain her virginity. Yayati suggested that Galava could offer Madhavi to
different kings in exchange for the rare horses.
o Galava agreed to this plan. Madhavi bore a son for King Haryashva, receiving
200 white horses with black ears. She then bore a son for King Divodasa,
receiving another 200 such horses. Finally, she bore a son for King Ushinar,
receiving the last 200 horses.
o Having collected 600 horses, Galava was still short of the 800 demanded by
Vishvamitra. Madhavi, out of compassion for Galava's plight and her desire to
help him fulfill his duty, offered herself to Vishvamitra.
o Pleased by Galava's perseverance and Madhavi's selflessness, Vishvamitra
declared that the 600 horses were sufficient as guru-dakshina, recognizing the
immense effort Galava had put in.
 Characters:
o Galava: The devoted disciple of Vishvamitra.
o Vishvamitra: The powerful sage and Galava's guru, known for his unusual
demands.
o King Yayati: A righteous king who helps Galava.
o Madhavi: King Yayati's virtuous daughter with a unique boon.
o King Haryashva, King Divodasa, King Ushinar: The kings who fathered sons
with Madhavi in exchange for horses.
 Teachings and Counseling of Duryodhana:
 o The Importance of Perseverance and Determination: Galava's relentless
effort in the face of an impossible task highlights the value of perseverance.
Duryodhana, facing resistance to his demands, is being implicitly encouraged to
reconsider his rigid stance.
o The Power of Righteousness and Generosity: King Yayati's willingness to
help Galava despite his own difficulties showcases the power of righteousness
and generosity. This contrasts with Duryodhana's selfishness and unwillingness
to share the kingdom.
o Selflessness and Sacrifice: Madhavi's selfless actions in helping Galava fulfill
his duty emphasize the importance of sacrifice for a greater cause. This stands
in stark contrast to Duryodhana's self-serving motives.
o The Fulfillment of Duty: Galava's unwavering commitment to his guru and his
eventual success in fulfilling his duty serve as a model of righteousness.
Duryodhana is being urged to consider his own duties and the potential
consequences of neglecting them.
o Recognizing Earnest Effort: Vishvamitra, despite his initial seemingly
unreasonable demand, recognized Galava's sincere effort. This suggests that
even if Duryodhana perceives the Pandavas' demands as unfair, he should
acknowledge their rightful claims and willingness to negotiate.

4. What was the reason for King Yayati’s fall from heaven and what brought him
back to the celestial world?

What was the reason for King Yayati’s fall from heaven and what brought him back to
the celestial world?

 Reason for Yayati's Fall from Heaven: King Yayati, a righteous and benevolent
ruler on Earth, accumulated immense merit through his good deeds and ascended to
heaven. However, his downfall occurred due to his excessive attachment to sensual
pleasures while in heaven. He indulged in these pleasures for an extraordinarily long
time, far exceeding the merits he had accumulated. When his merits were exhausted,
he was cast down from heaven.
 What Brought Him Back to the Celestial World: Yayati did not directly return to
heaven after his fall. Instead, he fell to Earth and, through a series of encounters with
his virtuous grandsons (Ashtaka, Pratardana, Vasumanas, and Shibi), he shared his
remaining merits with them in exchange for a portion of their own accumulated good
deeds. This allowed him to ascend back to the celestial realms, but only after a
significant delay and through the virtuous actions of his descendants. His return was
not due to his own actions after the fall, but rather the transfer of merit from his
grandsons.

5. Explain by who all and how there were renewed attempts by different people to
counsel Duryodhana.

Renewed Attempts to Counsel Duryodhana During Krishna's Peace Proposal:

  Krishna Himself:
o Direct Appeal: Krishna, acting as a neutral envoy, directly addresses
Duryodhana and the Kaurava assembly. He eloquently argues for the Pandavas'
rightful share of the kingdom (even asking for just five villages).
o Highlighting Consequences: Krishna warns Duryodhana of the disastrous
consequences of war, emphasizing the immense loss of life and destruction it
would bring to both sides of the family.
o Logical Reasoning: Krishna presents a logical and just case, appealing to
Duryodhana's sense of righteousness and the welfare of his kingdom and family.
o Showing the Bigger Picture: He tries to make Duryodhana see beyond his
personal ego and understand the larger implications of his actions on Dharma
and the future of the Kuru lineage.
 Vidura:
o Wise Counsel: As the wise counselor of the Kuru court and known for his
impartiality and adherence to Dharma, Vidura strongly advises Duryodhana to
heed Krishna's words.
o Warning Against Adharma: Vidura clearly points out that Duryodhana's
stubbornness and refusal to yield are against Dharma and will inevitably lead to
ruin for the Kauravas.
o Emphasis on Justice: He reiterates the Pandavas' just claim and urges
Duryodhana to avoid the sin of unjustly seizing their inheritance.
o Fearless Speech: Despite the risk of Duryodhana's anger, Vidura speaks truth
to power, demonstrating his unwavering commitment to righteousness.
 Bhishma:
o Grandfatherly Advice: The respected elder statesman and patriarch of the
Kuru family, Bhishma, also implores Duryodhana to listen to Krishna.
o Support for Peace: Bhishma, despite his vow to serve the throne, advocates for
a peaceful resolution and recognizes the justice in the Pandavas' demands.
o Authority and Experience: His counsel carries significant weight due to his
age, wisdom, and vast experience. He warns Duryodhana against the folly of
war.
o Acknowledging Krishna's Divinity (Implicitly): Bhishma's respect for
Krishna and his words implicitly adds to the pressure on Duryodhana to take the
proposal seriously.
 Gandhari:
o Motherly Plea: Duryodhana's own mother, Gandhari, known for her piety and
devotion to Dharma, passionately urges her son to avoid war.
o Warning of Destruction: Blindfolded and deeply spiritual, Gandhari foresees
the immense destruction that Duryodhana's actions will bring upon their family
and the kingdom.
o Emphasis on Family Ties: She appeals to his sense of familial duty and
implores him not to shed the blood of his cousins.
o Moral Authority: Gandhari's moral standing and her unwavering commitment
to righteousness make her counsel particularly significant.

In summary, Krishna, Vidura, Bhishma, and Gandhari all made renewed attempts to counsel
Duryodhana during Krishna's Peace Proposal. They used different approaches – logical
reasoning, warnings of consequences, appeals to Dharma and justice, familial bonds, and
moral authority – to persuade him to avoid war and agree to a peaceful settlement with the
Pandavas. Despite these concerted efforts from highly respected figures, Duryodhana's
arrogance and stubbornness ultimately prevented him from heeding their wise counsel.

6. Discuss the role played by Sakuni in the Peace Proposal episode.

7. Sakuni’s plan to defeat the Pandavas? (sieze Krishna.)

Sakuni's Role and Plans in Krishna's Peace Proposal

 Staunch Opposition to Peace: Throughout the episode, Sakuni remains a steadfast

opponent of any peaceful resolution. He actively advises Duryodhana against
accepting Krishna's proposals and consistently advocates for war.
 Fueling Duryodhana's Ego and Greed: Sakuni expertly manipulates Duryodhana's
insecurities, pride, and greed. He constantly reminds Duryodhana of the perceived
humiliation of yielding any territory to the Pandavas, thus reinforcing his
determination to fight.
 Dismissing Krishna's Wisdom: Sakuni consistently belittles Krishna's wisdom and
diplomatic efforts. He portrays Krishna's peace mission as a sign of weakness from the
Pandavas and urges Duryodhana to seize the opportunity to assert dominance.
 The Idea to Seize Krishna: Sakuni, recognizing Krishna's pivotal role as a mediator
and the Pandavas' key advisor, proposes a drastic and audacious plan: to seize and
imprison Krishna. His logic is that by neutralizing Krishna, they would demoralize the
Pandavas and weaken their resolve, thus ensuring an easy victory for the Kauravas.
 Undermining Negotiations: Every attempt Krishna makes to find common ground or
propose a compromise is met with Sakuni's cynical remarks and counter-arguments,
often designed to provoke and inflame the situation. He actively works to sabotage
any possibility of a peaceful settlement.
 Blind Loyalty and Self-Interest: Sakuni's unwavering support for Duryodhana, even
when it's clearly leading to disaster, stems from a combination of familial loyalty to
his sister Gandhari and his own self-interest. He likely understands that his power and
influence are tied to Duryodhana's.
 A Catalyst for War: Sakuni's relentless opposition to peace and his manipulative
tactics play a significant role in the ultimate failure of Krishna's mission and the
inevitability of the Kurukshetra War. He embodies the shortsightedness and
destructive pride that drive the Kauravas towards their doom.

In essence, Sakuni acts as the primary obstacle to peace during Krishna's proposal. He uses
his cunning and influence over Duryodhana to ensure that the path of war is chosen, even
suggesting the extreme measure of seizing Krishna to achieve the Kauravas' objectives. His
actions highlight the destructive power of negative counsel and the tragic consequences of
unchecked ambition.

8. How did Krishna present the case of Pandavas and the peace proposal in
Hastinapur/to Duryodhana? (3 stories, Kans, etc.)
In the episode of Krishna's Peace Proposal, Krishna, acting as the Pandavas' emissary,
presented their case and his peace proposal to Duryodhana and the assembly in Hastinapur
through a combination of diplomacy, reasoning, and powerful narratives. Here's a
breakdown in simple points:

How Krishna presented the case of the Pandavas and the peace proposal:

 Stated the Pandavas' Right: Krishna clearly articulated that the Pandavas were justly
entitled to half the kingdom, Indraprastha, which was rightfully theirs. He emphasized
their patient suffering during their exile and their willingness to avoid war if their due
share was returned.
 Highlighted the Consequences of War: Krishna vividly painted a picture of the
immense destruction and loss of life that a war would bring, emphasizing that it would
engulf not just the Kuru family but numerous kingdoms and warriors. He questioned
the wisdom of such widespread devastation for a family dispute.
 Appealed to Dharma and Justice: Krishna repeatedly invoked the principles of
Dharma (righteousness) and Nyaya (justice), arguing that Duryodhana's refusal to give
the Pandavas their share was a grave violation of these principles and would lead to
negative consequences.
 Offered a Minimal Compromise: To demonstrate the Pandavas' desire for peace,
Krishna proposed a minimal settlement: the return of just five villages (Indraprastha
and four others) to the five Pandava brothers. He argued that this small concession
would satisfy their claim and prevent a catastrophic war.
 Warned of the Pandavas' Strength: While advocating for peace, Krishna subtly
reminded Duryodhana of the Pandavas' prowess and the formidable warriors on their
side, including Bhima and Arjuna, implying that the Kauravas should not
underestimate their strength.

The "3 stories, Kans, etc." Krishna used:

While the prompt mentions "3 stories, Kans, etc.," the primary approach Krishna took in his
peace proposal wasn't through lengthy, direct storytelling in the way we might understand it.
Instead, he used analogies, historical precedents, and pointed references to illustrate his
arguments and warn Duryodhana. Here are some key examples that function somewhat like
impactful short narratives:

1. The Example of Past Kings and Dynasties: Although not a detailed "story" in the
traditional sense within this specific episode, Krishna would have likely alluded to the
downfall of arrogant and unjust rulers and dynasties from the past. The underlying
message was a cautionary tale for Duryodhana, suggesting that his obstinacy could
lead to a similar fate for the Kuru lineage.
2. The Implicit Story of the Dice Game and Draupadi's Humiliation: Krishna didn't
need to retell the entire episode, but he pointedly reminded Duryodhana and the
assembly of the grave injustices inflicted upon the Pandavas, particularly the
humiliating disrobing of Draupadi in the court. This served as a powerful reminder of
the Kauravas' अधर्म (unrighteousness) and the deep resentment it had caused. It was
a past event with ongoing consequences that fueled the conflict.
 3. The "Story" of Potential Unity and Prosperity: Krishna presented a vision of what
could be achieved if the Pandavas and Kauravas lived in peace. He painted a picture of
their combined strength and the potential for the Kuru dynasty to become even more
powerful and respected. This wasn't a story of the past but a potential future that
Duryodhana was jeopardizing with his refusal to compromise.

Regarding "Kans":

It's important to note that Krishna did not typically narrate the story of his own conflict with
his wicked uncle Kans in this specific peace proposal episode in Hastinapur. While the story
of Kans highlights the triumph of good over evil and the consequences of tyranny, it wasn't a
direct analogy used in his arguments to Duryodhana at this time. Krishna's focus was more
on the immediate situation, the rights of the Pandavas, and the disastrous consequences of
war for the Kuru family and the surrounding kingdoms.

In essence, Krishna's presentation was a masterful blend of diplomatic negotiation, moral

persuasion, and subtle warnings, drawing upon past injustices and future possibilities to
make a compelling case for peace. While he didn't rely on extensive storytelling, his
references and arguments carried the weight of history and the potential for both great good
and terrible destruction.

9. Character sketch of Gandhari as reasonable and a sane voice.

Character sketch of Gandhari as reasonable and a sane voice in Krishna's Peace

Proposal.

 Deeply Concerned for Family: Gandhari is portrayed as deeply worried about the
impending war and the destruction it will bring to her family, especially her sons. This
concern fuels her desire for peace.
 Foreseeing Disaster: Unlike many others blinded by pride and ambition, Gandhari
possesses a clear vision of the catastrophic consequences of war. She understands the
immense loss of life and the ruin it will bring to the kingdom.
 Moral Compass: Gandhari consistently acts as a moral compass within the Kaurava
court. She speaks truth to power, even when it's unpopular, and tries to guide her
headstrong sons towards righteousness and peaceful resolution.
 Respect for Dharma: Her pleas for peace are rooted in her understanding of dharma
(righteousness). She emphasizes the importance of justice, fairness, and avoiding
unnecessary bloodshed, highlighting her commitment to ethical principles.
 Unwavering in Her Counsel: Despite her blindness, Gandhari's inner vision is sharp.
She doesn't waver in her advice to Duryodhana, repeatedly urging him to heed
Krishna's proposal and avoid war. Her persistence showcases her strong conviction.
 Acknowledging Mistakes: Gandhari doesn't shy away from acknowledging the past
wrongdoings of her sons and the injustice they have inflicted upon the Pandavas. This
admission of fault underscores her reasonableness and desire for reconciliation.
 Respect for Krishna: She recognizes Krishna's wisdom and divine nature, treating
him with respect and acknowledging the validity of his peace proposal. This contrasts
with the arrogance and dismissal shown by Duryodhana.
  Voice of Wisdom Amidst Folly: In a court filled with arrogance, greed, and a thirst
for power, Gandhari stands out as a sane voice advocating for peace and reason. Her
words offer a stark contrast to the war-mongering of her sons and their allies.
 Emphasis on Consequences: Gandhari clearly articulates the devastating
consequences of war, not just for the Pandavas but for the Kauravas as well. She
appeals to their sense of self-preservation, though her pleas largely fall on deaf ears.
 A Mother's Anguish: Her pleas for peace are also tinged with a mother's anguish at
the prospect of losing her sons. This emotional dimension adds weight to her
arguments and highlights the personal cost of the impending conflict.

In essence, during Krishna's peace proposal, Gandhari embodies reason and sanity. Her
foresight, moral clarity, and unwavering commitment to peace make her a crucial voice that
tragically goes unheeded, ultimately contributing to the devastating outcome of the war.

10.Explain how Krishna’s godliness was revealed.

Explain how Krishna’s godliness was revealed in the episode of Krishna's Peace
Proposal.

 Vishvarupa Darshana (Cosmic Form): The most significant revelation of Krishna's

divinity occurs when the Kauravas, particularly Duryodhana, refuse to heed his peace
proposals and even plot to arrest him. In response to their arrogance and disbelief,
Krishna manifests his awe-inspiring cosmic form (Vishvarupa).
 Description of the Cosmic Form: This form is described as being boundless and
containing the entire universe within him. Arjuna, who is present, witnesses countless
faces, eyes, mouths, and weapons. The brilliance of this form is said to be brighter
than a thousand suns, leaving those who witness it overwhelmed and terrified.
 Witnesses to the Revelation: While the full Vishvarupa might have been primarily
visible to select individuals like Arjuna and possibly revered sages present, the sheer
power and divine aura emanating from Krishna during this moment would have been
undeniable to all present in the Kaurava court.
 Impact on the Kauravas: The sight of Krishna's divine form shatters the Kauravas'
arrogance and reveals the futility of their resistance. They are filled with fear and
understand the true nature of the being they are defying. Even the usually stubborn
Duryodhana is momentarily awestruck.
 Warning and Authority: The revelation serves as a powerful warning to the
Kauravas about the consequences of their actions. It underscores Krishna's divine
authority and his role as more than just a messenger or negotiator. His words gain
immense weight in light of this display.
 Subtle Hints Earlier: While the Vishvarupa is the most explicit revelation, Krishna's
divine nature might have been subtly hinted at earlier in his interactions and wise
counsel during the peace proposal. His profound wisdom, insightful arguments, and
the aura of power surrounding him could have suggested his extraordinary nature to
those who were perceptive.
 The Purpose of the Revelation: Krishna reveals his godliness not to intimidate for
personal gain, but to make the Kauravas understand the gravity of their impending war
 and to urge them one last time towards peace. It is a display of his true nature in a
critical moment to prevent widespread destruction.

In essence, the Vishvarupa Darshana in the episode of Krishna's Peace Proposal is the
undeniable and awe-inspiring moment when his divine nature is unequivocally revealed to
the Kauravas and those present, serving as a final, potent appeal for peace.

11.Explain the concept of dharma and how different characters uphold their
dharma in Mahabharata.
12.Explain how both parties – Pandavas and Kauravas uphold their Dharma.

Dharma and its Upholding in Krishna's Peace Proposal

 The Multifaceted Nature of Dharma: Dharma isn't a simple rulebook; it's a complex
concept encompassing duty, righteousness, law, ethics, and one's inherent nature. It
varies based on an individual's role, social standing, and circumstances.
 Yudhishthira's Adherence to Truth and Righteousness: Yudhishthira embodies the
aspect of dharma centered on truthfulness, justice, and avoiding conflict. His primary
dharma as a king and a righteous individual compels him to seek a peaceful resolution,
even if it means making concessions. He believes in upholding his word and avoiding
war if possible.
 Bhima's Dharma of a Warrior and Avenger: Bhima's dharma as a powerful warrior
leans towards strength, justice through action, and protecting his family from harm. He
sees the Kauravas' actions as a grave injustice and believes his dharma requires him to
avenge their wrongs through battle. He finds it difficult to reconcile with peaceful
negotiation when his dharma calls for forceful retribution.
 Arjuna's Dilemma of Duty and Compassion: Arjuna grapples with his dharma as a
warrior, which demands he fight for justice. However, his compassion and the
prospect of killing his relatives create a conflict. Krishna's teachings throughout the
Mahabharata, including during the peace proposal, emphasize the importance of
fulfilling one's duty (svadharma) without attachment to the outcomes.
 Draupadi's Dharma of Justice and Dignity: Draupadi's dharma as a wife and a
woman who has been wronged demands justice for the humiliation she suffered. Her
powerful arguments against the Kauravas' अधर्म (adharma – unrighteousness) and
her insistence on retribution highlight her commitment to her dharma of upholding
dignity and seeking redress for injustice.
 Krishna's Dharma as a Guide and Upholder of Righteousness: Krishna's role
transcends a single definition of dharma. He acts as a guide, offering wisdom and
counsel to uphold righteousness. His efforts in the peace proposal are driven by the
dharma of preventing unnecessary bloodshed and establishing a just outcome.
However, he also recognizes when diplomacy fails and war becomes an inevitable
consequence of अधर्म.
 Dhritarashtra's Dharma of a Father and a King: Dhritarashtra's dharma as a father
clashes with his duty as a king. His blind affection for his sons often leads him to
ignore their अधार्मिक actions, failing to uphold the dharma of justice and fairness
 for all his subjects. His wavering stance during Krishna's proposal showcases this
conflict.
 Duryodhana's Perversion of Dharma for Self-Interest: Duryodhana and his
brothers twist the concept of dharma to serve their selfish desires and maintain their
unjust claim to the kingdom. They disregard principles of fairness, righteousness, and
the rights of others, acting अधार्मिक ly. Their refusal to concede even a small
request from the Pandavas demonstrates their अधर्म.
 The Pandavas' Upholding of Dharma (Seeking Peace with Justice): The Pandavas,
led by Yudhishthira, genuinely seek a peaceful resolution rooted in justice. Their
willingness to negotiate and accept a smaller share of the kingdom demonstrates their
commitment to avoiding war and upholding the dharma of peace. However, they also
believe it is their dharma to fight if all other options for a just settlement are
exhausted.
 The Kauravas' Upholding of Their "Dharma" (Entrenched Selfishness): The
Kauravas, particularly Duryodhana, see it as their "dharma" to maintain their power
and perceived superiority at all costs. Their refusal to compromise stems from their
arrogance and a distorted sense of their rights, which is fundamentally अधार्मिक.
They prioritize their self-interest over righteousness and the well-being of the
kingdom.

In essence, Krishna's peace proposal serves as a critical juncture where the varying
interpretations and upholding (or perversion) of dharma by different characters and factions
come into sharp focus, ultimately setting the stage for the inevitable conflict.

13.Explain the concept of Karma and free will with reference to this episode.

Explain the concept of Karma and free will with reference to this episode.

 Karma as Action and Consequence: In this episode, the concept of Karma is evident
in the unfolding consequences of past actions. The Kauravas' arrogance, their unjust
seizure of the Pandavas' kingdom, and their repeated insults and attempts to harm the
Pandavas have created a negative karmic debt. The impending war is presented as a
direct result of these past deeds.
 The Weight of Past Karma: Krishna's peace proposal can be seen as an attempt to
avert the full manifestation of this negative Karma. He offers the Kauravas a chance to
rectify their past actions by returning even a small portion of the Pandavas' rightful
share. This highlights the idea that actions (Karma) have consequences that must be
faced.
 Free Will and Choice: Despite the looming consequences of their past Karma, the
Kauravas, particularly Duryodhana, are shown to possess free will. Krishna lays out a
clear path to peace, emphasizing the potential for avoiding bloodshed. The Kauravas
have the agency to choose a different course of action.
 Duryodhana's Willful Rejection: Duryodhana's adamant refusal of Krishna's
proposal exemplifies the exercise of free will, even in the face of impending doom. He
consciously chooses to cling to his ill-gotten gains and continue on a path that will
inevitably lead to war and destruction.
  The Interplay of Karma and Free Will: The episode illustrates that while past
Karma creates a framework of consequences, individuals still possess the free will to
make choices in the present. Duryodhana's choice to reject peace will further intensify
the negative karmic repercussions for himself and his family.
 Krishna's Role as a Guide: Krishna's role in the peace proposal is not to negate
Karma or free will but to guide the Kauravas towards a choice that minimizes
suffering. He presents the potential consequences of their actions while still respecting
their agency to choose their own destiny.
 The Inevitability of Consequence: Ultimately, the episode suggests that while free
will allows for choices, those choices inevitably lead to karmic consequences.
Duryodhana's choice to reject peace seals his fate and the fate of the Kauravas,
demonstrating the inescapable nature of Karma.

In essence, "Krishna's Peace Proposal" showcases the delicate balance between Karma, the
law of cause and effect stemming from past actions, and free will, the individual's capacity to
make choices in the present that will shape their future Karma. The episode underscores that
while past deeds create a trajectory, present choices can either mitigate or exacerbate their
consequences.

14.“Fate catches up with a person as a consequence of his/her karma. Fate should

however not be confused with destiny.” Explain with reference to the episode of
Krishna’s Peace Proposal.

“Fate catches up with a person as a consequence of his/her karma. Fate should however
not be confused with destiny.” Explain with reference to the episode of Krishna’s Peace
Proposal.

 Karma Leads to Consequences (Fate): The episode of Krishna's Peace Proposal

vividly illustrates how the Kauravas' past actions (their karma) are leading them
towards a specific outcome (their impending fate).
o Draupadi's Disrobing: Their heinous act of humiliating Draupadi in the
assembly created a debt of karma that is now demanding retribution. The
consequences of this action are a major reason for the tension and the possibility
of war.
o Cheating in the Dice Game: Yudhishthira's loss of his kingdom and Draupadi
due to the Kauravas' deceitful tactics in the dice game has sown seeds of
resentment and a desire for justice. This karma is shaping their current
predicament.
o Refusal to Return Indraprastha: Despite the Pandavas fulfilling their exile,
the Kauravas' arrogance and greed in refusing to return their rightful kingdom
are further accumulating negative karma and pushing them towards conflict.
o Plotting Against the Pandavas: The Kauravas' continuous attempts to harm
and eliminate the Pandavas have created a situation where peace is increasingly
difficult to achieve. Their actions are directly contributing to their looming fate.
  Fate vs. Destiny - Choices Still Matter: While the consequences of the Kauravas'
karma are catching up to them (their fate), Krishna's peace proposal highlights that this
fate is not necessarily a fixed, predetermined destiny. They still have a choice.
o Krishna's Effort to Avert War: Krishna's mission is precisely to offer the
Kauravas an opportunity to change their course. He presents them with a path to
avoid the disastrous consequences of their past actions.
o The Option of Justice and Reconciliation: Krishna proposes a peaceful
resolution, asking for the return of Indraprastha or even just five villages. This
offers the Kauravas a chance to mitigate their negative karma by acting justly.
o Dhritarashtra's Internal Conflict: Dhritarashtra, though blinded by his
affection for Duryodhana, shows moments of recognizing the impending doom.
This suggests an awareness that their current trajectory is a result of their
choices, not an unchangeable destiny.
o Duryodhana's Stubborn Refusal: Duryodhana's outright rejection of Krishna's
reasonable proposal demonstrates that fate, in this context, is not a pre-written
script but the logical outcome of his continued negative karma and his choice to
remain on a destructive path. He is actively choosing his fate.

 The Consequence of Choice: The episode emphasizes that while past actions create
momentum and consequences (fate), individuals still possess the agency to make
choices that can alter their future. The Kauravas' refusal to choose peace seals their
fate, not because it was destined, but because it was the inevitable result of their
accumulated negative karma and their final, fateful decision.

In essence, Krishna's Peace Proposal underscores that "fate" in this context is the unfolding
of consequences based on past actions (karma). However, it is not a rigid "destiny" because
the Kauravas are presented with a clear opportunity to choose a different outcome. Their
rejection of this opportunity solidifies their tragic fate as a direct result of their own choices
and karma.

15.Explain how in the Mahabharata, destiny has 2 meanings at individual and

universal levels.

Destiny at the Individual Level in Krishna's Peace Proposal

 Individual Choices and Consequences: At the individual level, destiny in the

Mahabharata isn't solely a preordained path. Characters make choices, and these
choices have direct consequences that shape their individual destinies. For example,
Duryodhana's arrogance and refusal to compromise directly lead to his downfall and
the destruction of his lineage.
 Free Will and Agency: Despite the overarching sense of fate, individuals within the
epic possess a degree of free will. They can choose their actions, alliances, and
responses to situations. Krishna's peace proposal itself is an attempt to influence the
individual choices of the Kauravas and prevent a predetermined tragic outcome.
 Character Traits Shaping Fate: Individual character traits play a significant role in
shaping personal destinies. Yudhishthira's righteousness, Arjuna's skill and adherence
 to dharma, Karna's loyalty and pride – all contribute to the specific paths their lives
take.
 Personal Responsibility: The Mahabharata, even within the framework of destiny,
emphasizes personal responsibility for one's actions. Individuals are held accountable
for the choices they make, and their suffering or success is often a direct result of
those choices. Krishna's arguments during the peace proposal often appeal to the
Kauravas' sense of responsibility for the potential bloodshed.
 The Illusion of Control: While individuals have agency, the epic also suggests that
their understanding of the larger forces at play is often limited. They might believe
they are fully in control of their destiny, but unseen universal forces can influence
outcomes in unexpected ways.

Destiny at the Universal Level in Krishna's Peace Proposal

 The Cosmic Order (Dharma): At the universal level, destiny is intertwined with the
concept of Dharma – the cosmic order, righteousness, and duty. Events unfold in a
way that ultimately upholds this cosmic balance, even if it involves immense
destruction. Krishna's role can be seen as an agent working to restore this Dharma.
 The Inevitability of Certain Events: The Mahabharata hints at the inevitability of
certain major events, like the great war. Even Krishna's sincere peace efforts, while
showcasing the importance of individual choice, ultimately fail to avert the
preordained conflict.
 The Cycle of Time (Yugas): The epic operates within a cyclical understanding of
time, with periods of righteousness and decline. The Kurukshetra War can be seen as a
significant turning point in this cosmic cycle, a necessary cleansing before a new era.
 Divine Will and Intervention: The presence of divine beings and their interventions
suggest a universal plan or will at play. Krishna, as an avatar of Vishnu, embodies this
divine influence, guiding events towards a larger cosmic purpose, even through human
choices.
 The Interconnectedness of All Beings: At the universal level, the destinies of
individuals are interconnected. The actions of one family (the Kauravas) have far-
reaching consequences for countless others, highlighting a larger web of fate that
transcends individual lives. Krishna's peace proposal aims to prevent the unraveling of
this interconnectedness through war.

In the episode of Krishna's Peace Proposal, we see these two levels of destiny interacting.
Krishna implores the Kauravas to exercise their individual free will to choose peace and
avoid the disastrous consequences that seem inevitable at the universal level if they continue
on their path of adharma. His efforts highlight the tension between individual agency and the
overarching cosmic forces at play in the Mahabharata.

16.Krishna’s role in this episode.

Krishna’s role in the episode of Krishna's Peace Proposal.

  The Messenger of Peace: Krishna acts as the Pandavas' envoy, traveling to
Hastinapura with the primary goal of preventing the devastating war. He carries a
message of peace and reconciliation from his cousins.
 Presenting a Just Proposal: Krishna doesn't simply ask for peace; he offers a fair and
reasonable proposal to the Kauravas. He suggests that the Pandavas would be satisfied
with just five villages for themselves, leaving the vast kingdom to Duryodhana. This
demonstrates the Pandavas' willingness to compromise to avoid bloodshed.
 Eloquent Persuasion: Krishna uses his exceptional diplomatic skills and persuasive
речи to reason with the Kauravas, particularly Duryodhana and the elders like
Bhishma and Dhritarashtra. He appeals to their sense of dharma (righteousness),
family honor, and the potential consequences of war.
 Highlighting the Adharma of the Kauravas: Krishna subtly but firmly points out
the injustices committed by the Kauravas against the Pandavas, including the dice
game, the attempted disrobing of Draupadi, and the denial of their rightful share of the
kingdom. He emphasizes the moral bankruptcy of their actions.
 Warning of the Inevitable War: When his peace efforts are rejected, Krishna clearly
warns the Kauravas of the catastrophic war that will ensue if they remain obstinate. He
outlines the immense loss of life and the destruction that will befall their kingdom.
 Revealing His Divine Form (Vishwaroopa Darshana): In a dramatic attempt to
dissuade Duryodhana, Krishna reveals his magnificent and terrifying divine form
(Vishwaroopa). This awe-inspiring display underscores his divine nature and the
futility of opposing him or the forces of righteousness. However, Duryodhana, blinded
by ego, remains unmoved.
 Protecting the Pandavas' Interests: Even while advocating for peace, Krishna
remains steadfast in protecting the Pandavas' rightful claims. His proposal of five
villages is a strategic move to secure at least a minimal share for them and to expose
the Kauravas' greed if they reject even this modest offer.
 Exposing Duryodhana's Arrogance: Krishna's peace mission ultimately serves to
expose Duryodhana's unyielding arrogance and his determination to wage war,
regardless of the consequences. Duryodhana's refusal to heed Krishna's wise counsel
seals his fate and the fate of his kingdom.
 Witness and Judge: Krishna acts as a crucial witness to the Kauravas' rejection of
peace and their unwavering commitment to adharma. His presence and his efforts
solidify the moral justification for the war that follows. He becomes an impartial judge
whose verdict is clear through the Kauravas' own actions.

In essence, Krishna in this episode embodies the role of a wise statesman, a skilled diplomat,
and a divine messenger striving to avert a calamitous war while upholding righteousness. His
failure to achieve peace highlights the depth of the Kauravas' अधर्म and sets the stage for
the epic conflict.

17.Explain the importance of virtues and righteousness. (also refer to the 3 stories
recited.)

Explain the importance of virtues and righteousness with reference to Krishna's peace
proposal.
  Krishna's Core Argument for Peace: Krishna's entire peace proposal is
fundamentally rooted in the principles of dharma (righteousness) and the avoidance of
adharma (unrighteousness). He argues that war is inherently destructive and goes
against the natural order and ethical conduct.
 Upholding Dharma Prevents Calamity: Krishna emphasizes that adhering to
virtuous conduct and righteousness is not merely a moral ideal but a practical
necessity to prevent widespread suffering and destruction. He presents war as the
ultimate consequence of abandoning dharma.
 Virtue Leads to Prosperity and Stability: Krishna subtly suggests that a kingdom
built on righteousness, fairness, and justice is more likely to be stable and prosperous
in the long run than one built on aggression and the exploitation of others.
 Consequences of Unrighteousness: By advocating for peace, Krishna implicitly
highlights the negative consequences of unrighteousness. He warns the Kauravas that
their greed, envy, and disregard for dharma will inevitably lead to their downfall.
 Setting a Precedent for Future Generations: Krishna's proposal aims to establish a
precedent where conflicts are resolved through diplomacy and adherence to ethical
principles rather than brute force. He seeks to promote a culture of righteousness in
governance and inter-kingdom relations.

Now, let's see how the three stories Krishna narrates reinforce the importance of virtues and
righteousness:

 The Story of King Dambhodbhava:

o Dambhodbhava's Arrogance and Downfall: This king, initially virtuous,
becomes arrogant and challenges even the wind. His disregard for the natural
order and his inflated ego (lack of humility, a key virtue) lead to his eventual
defeat and downfall.
o Lesson: The story underscores that even those initially righteous can fall from
grace if they abandon virtuous conduct and become consumed by pride. It
highlights the importance of humility and respecting the natural order.

 The Story of Matali:

o Matali's Quest and the Naga Princess: Matali, Indra's charioteer, seeks a
suitable husband for his daughter. His encounters with various powerful beings
and ultimately the virtuous Naga prince reveal the importance of inner qualities
and righteousness over mere power or status.
o Lesson: This story emphasizes that true worth lies in virtuous character and
righteous conduct. It suggests that alliances and relationships built on these
foundations are more likely to be harmonious and beneficial.

 The Story of Galava:

o Galava's Guru Dakshina and the Divine Intervention: Galava, a devoted
disciple, is tasked with an impossible guru dakshina (teacher's fee). His
unwavering commitment to his guru and his perseverance (virtues) lead to
divine intervention and the fulfillment of his task.
o Lesson: This story highlights the power of dedication, perseverance, and
fulfilling one's duties (dharma). It suggests that righteous actions, even when
difficult, are ultimately rewarded and can lead to positive outcomes.
In essence, through his reasoned arguments and these illustrative stories, Krishna powerfully
conveys that virtues and righteousness are not just abstract ideals but the very foundation for
individual well-being, societal harmony, and the prevention of catastrophic conflict. He
presents dharma as the guiding principle for just and sustainable existence.

18.Discuss the treatment, value and character of different women characters in this
episode – Kunti, Gandhari, Draupadi, Madhavi, Gunakesi, Sandili.

Kunti

 Treatment: Kunti is treated with respect due to her status as the mother of the
Pandavas and her wisdom. Krishna seeks her counsel and acknowledges her suffering.
However, she also bears the burden of her past secrets (like Karna's birth) and the
anxieties of the impending war.
 Value: Her value lies in her role as a mother and her capacity for wisdom and
understanding. Krishna values her insights into her sons' characters and the family
dynamics. She represents the matriarchal figure with a deep understanding of dharma
and its complexities.
 Character: Kunti is portrayed as a strong and resilient woman who has endured
significant hardship. She is deeply concerned for the well-being of her sons and the
preservation of righteousness. She is also burdened by the secret of Karna, which adds
a layer of internal conflict to her character. She is wise, thoughtful, and deeply
invested in the fate of her family.

Gandhari

 Treatment: Gandhari is treated with immense respect as the queen of the Kurus and a
highly virtuous woman known for her unwavering devotion to her blind husband.
Even Krishna acknowledges her righteousness and the power of her tapasya
(penance). However, her pleas for peace are ultimately disregarded by her headstrong
son, Duryodhana, highlighting her powerlessness in the face of his stubbornness.
 Value: Her value is rooted in her exceptional piety, her moral strength, and her
unwavering loyalty to her husband. She represents a figure of immense moral
authority within the Kuru household. Krishna recognizes her spiritual power and the
sincerity of her desire for peace.
 Character: Gandhari is depicted as a woman of immense moral integrity and
foresight. Despite her husband's blindness and her sons' flaws, she remains a beacon of
righteousness. She is fiercely protective of her family but also deeply aware of the
impending doom due to Duryodhana's actions. She is strong-willed and not afraid to
speak her mind, even to her own son.

Draupadi

 Treatment: Draupadi's treatment in this episode is marked by the memory of her

public humiliation. While Krishna is her protector and advocate, the proposal itself
indirectly acknowledges the injustice she suffered. Her perspective on the peace
proposal is crucial, and her pain and demand for justice cannot be ignored.
  Value: Draupadi's value lies in her role as the wife of the Pandavas and the
embodiment of the injustice they seek to avenge. Her suffering serves as a potent
reminder of Duryodhana's अधर्म (unrighteousness) and fuels the Pandavas' resolve.
She represents the wronged woman seeking redress.
 Character: Draupadi is portrayed as a woman of fierce dignity and unwavering
righteousness. She is intelligent, articulate, and deeply aware of the moral implications
of the situation. She is not merely a victim but a powerful voice demanding justice and
refusing to compromise on dharma. Her strength and refusal to forget the humiliation
are central to the narrative.

Madhavi (Mentioned in the context of Sandili's story)

 Treatment: Madhavi's story, narrated by Galava to illustrate the complexities of

dharma, highlights a past where a woman was treated as a means to an end –
repeatedly married to different kings to fulfill a guru's fee. This treatment reflects a
time where a woman's agency and desires were often secondary to societal obligations
and male-driven goals.
 Value: In the context of Galava's story, Madhavi's "value" is unfortunately tied to her
ability to bear exceptional horses, making her a tool for fulfilling a debt. This
illustrates a societal perspective where a woman's worth could be reduced to her
reproductive capabilities or her utility in achieving male objectives.
 Character: Though not directly present in the "Peace Proposal" episode, the story of
Madhavi paints her as a woman who endures a difficult and unusual situation. The
narrative hints at her obedience and perhaps a lack of agency in determining her own
fate. Her story serves as a cautionary tale about the potential for the exploitation of
women in the name of duty.

Gunakesi (Daughter of Matali)

 Treatment: Gunakesi's story, also part of Galava's narrative, depicts a situation where
her svayamvara (self-choice marriage ceremony) is manipulated by Narada's
intervention, leading to her marrying an elderly and seemingly less desirable sage.
This suggests a treatment where divine will or external forces could override a
woman's personal choice in marriage.
 Value: In this context, Gunakesi's value seems tied to her father's desire to uphold
dharma and the seemingly arbitrary will of the gods. Her personal desires appear
secondary to these larger considerations.
 Character: While her direct character isn't deeply explored, Gunakesi's situation
suggests a degree of compliance or acceptance of her fate, even if it might not align
with her personal preferences. Her story highlights the societal and sometimes divine
pressures that could influence a woman's life choices.

Sandili (From the story of Galava)

 Treatment: Sandili's story illustrates a situation where a woman's chastity and

devotion to her husband are tested and ultimately rewarded by divine intervention. Her
treatment within the narrative emphasizes the societal value placed on a woman's
fidelity and the potential for divine grace to intervene in human affairs.
  Value: Sandili's value in the story lies in her unwavering devotion and chastity. This
reinforces the societal emphasis on these virtues in women. Her story serves as an
example of the rewards that can come from upholding these ideals.
 Character: Sandili is portrayed as a devoted and chaste wife who faces a difficult
situation with faith and resilience. Her character embodies the ideal of wifely virtue
prevalent in the narratives of the time.

In summary, "Krishna's Peace Proposal," even though focused on the male characters'
decisions regarding war and peace, provides glimpses into the treatment, value, and character
of these women. They are not mere bystanders but active participants in the unfolding
drama, representing wisdom, moral strength, the pain of injustice, and serving as examples
(both positive and cautionary) within the broader discourse on dharma and societal
expectations. Their stories, even when told within the context of male actions, contribute
significantly to the complex tapestry of the Mahabharata.

19.Krishna’s proposal did not and could not have averted the Mahabharata.
Discuss.
20.Why does Krishna persist in his peace efforts despite knowing Duryodhana’s
intentions?

 Duryodhana's Unwavering Greed and Ego: The core obstacle to peace was
Duryodhana's deep-seated arrogance, envy of the Pandavas' success, and unwavering
determination to retain the entire kingdom for himself and his brothers. He saw any
compromise as a sign of weakness and was unwilling to cede even an inch of land
without a fight. Krishna's proposal, which involved the Pandavas receiving just five
villages, was seen as utterly unacceptable by Duryodhana.
 Entrenched Hostility and Insults: Years of animosity, humiliation (like the dice
game and the disrobing of Draupadi), and constant insults had created a deep chasm
between the Kauravas and the Pandavas. The wounds were too profound to be easily
healed by a simple peace offering. Duryodhana's past actions had poisoned the
possibility of a harmonious resolution.
 The Role of Key Figures: Individuals like Shakuni, with his manipulative schemes,
and the Kauravas' unwavering support for Duryodhana's stance, further solidified the
resistance to peace. Their influence prevented any softening of Duryodhana's rigid
position.
 Divine Will and Destiny: Some interpretations suggest that the Mahabharata was a
destined event, a cosmic necessity to restore dharma (righteousness). In this view,
Krishna's efforts might have been a way to demonstrate the Kauravas' अधर्म
(unrighteousness) and justify the war, even if it couldn't be avoided.
 Krishna's Obligation and Dharma: Despite seemingly knowing the outcome,
Krishna, as a divine figure and a well-wisher of the Pandavas and the world, had a
moral obligation to exhaust all possibilities for peace. His role was to act righteously
and offer a just resolution, even if the other party was unwilling to accept it.
 Exposing Duryodhana's Injustice: Krishna's peace mission served to clearly
demonstrate Duryodhana's stubborn refusal to uphold dharma and his blatant disregard
for justice. By making a reasonable proposal and having it rejected outright, Krishna
 exposed the Kauravas' अधर्म to everyone, including the neutral parties. This moral
justification became crucial for the Pandavas' cause.
 Gathering Support and Allies: Krishna's visit and his peace proposal allowed him to
interact with various rulers and kingdoms. This provided an opportunity for him to
gauge their inclinations and potentially secure support for the Pandavas, further
isolating Duryodhana in his obstinacy.
 Setting the Stage for the Inevitable: Even if peace was unlikely, Krishna's efforts
ensured that when war did break out, the Pandavas would be seen as the wronged
party who had sought a peaceful resolution. This moral high ground was essential in
the context of dharma and the righteousness of their cause.

In essence, while the deep-seated animosity and Duryodhana's unyielding nature made war
highly probable, Krishna's peace proposal was a vital act. It served to demonstrate the
Kauravas' अधर्म, fulfill his own dharma of seeking peace, and morally justify the ensuing
conflict in favor of the Pandavas. His persistence, even in the face of likely failure, was a
crucial element in the unfolding of the Mahabharata narrative.

21.How did Duryodhana react to the peace proposal of Krishna, and to the advice of
other people?

Duryodhana's Reaction to Krishna's Peace Proposal

 Dismissal and Arrogance: Duryodhana outright rejected Krishna's peace proposal

with extreme arrogance and disdain. He saw Krishna's visit as a sign of weakness from
the Pandavas and an opportunity to assert his dominance.
 Refusal of Even a Small Concession: Krishna proposed that the Pandavas be given
just five villages to avoid war. Duryodhana famously declared that he wouldn't give
them even enough land to fit the point of a needle. This stubborn refusal demonstrated
his unwavering determination to hold onto the entire kingdom.
 Attempt to Arrest Krishna: Blinded by his ego and urged by Shakuni, Duryodhana
hatched a plan to arrest Krishna while he was in the Kaurava assembly. He believed
that by capturing Krishna, he could demoralize the Pandavas and prevent the war.
 Underestimation of Krishna's Power: Duryodhana completely underestimated
Krishna's divine nature and his influence. He saw Krishna merely as a messenger and
an ally of the Pandavas, failing to recognize his true power and wisdom.
 Belief in His Own Strength and Allies: Duryodhana was confident in the strength of
his army, which outnumbered the Pandava forces, and the support of powerful allies
like Bhishma, Drona, and Karna. This belief fueled his arrogance and his rejection of
any compromise.
 Disregard for Dharma and Justice: Krishna's proposal was rooted in dharma
(righteousness) and aimed to prevent a devastating war. Duryodhana, however,
showed a complete disregard for these principles, prioritizing his own selfish desires
and perceived entitlement to the kingdom.

Duryodhana's Reaction to the Advice of Other People

  Ignoring Wise Counsel: Several respected elders and advisors in the Kaurava court,
including Bhishma, Drona, Vidura, and even his own parents, Gandhari and
Dhritarashtra, urged Duryodhana to accept Krishna's peace proposal. They warned
him about the catastrophic consequences of war and the righteousness of the Pandavas'
claim.
 Dismissal of Bhishma and Drona: Duryodhana viewed Bhishma and Drona as being
partial to the Pandavas due to their affection for them. He often disregarded their
advice, seeing it as weakness or favoritism rather than wisdom.
 Rejection of Vidura's Warnings: Vidura, known for his wisdom and unwavering
adherence to dharma, strongly advised Duryodhana to make peace. Duryodhana,
however, often insulted and dismissed Vidura, seeing him as a traitor for supporting
the Pandavas' cause.
 Influence of Shakuni: Duryodhana was heavily influenced by his maternal uncle,
Shakuni, whose manipulative schemes and encouragement of war aligned with
Duryodhana's own desires. He valued Shakuni's counsel over the wise advice of
others.
 Partial Listening to Dhritarashtra and Gandhari: While Duryodhana showed some
deference to his blind father, Dhritarashtra, and his virtuous mother, Gandhari, he
ultimately prioritized his own stubbornness and the counsel of those who supported
his ambitions. Even Gandhari's powerful pleas to avoid war went unheeded.
 Surrounding Himself with Like-Minded Individuals: Duryodhana surrounded
himself with individuals who echoed his arrogance and supported his aggressive
stance, further reinforcing his refusal to consider peace.

In essence, Duryodhana's reaction was characterized by extreme arrogance, stubbornness, a

complete disregard for dharma, and a fatal overconfidence in his own strength and the
counsel of those who pandered to his ego. This ultimately set the stage for the devastating
Kurukshetra War.
Abhijnanasakuntalam

1. Describe the departure of Sakuntala from the hermitage for her husband’s place.
2. Explain how Sakuntala was attached to the plants, creepers, and animals of the
hermitage of sage Kanva.
3. Discuss how Kalidasa portrays the emotional farewell of Sakuntala from the
hermitage of sage Kanva to King Dushyanta.

the poignant departure of Sakuntala from the hermitage in Kalidasa's Abhijnanasakuntalam.

Let's explore this significant event, highlighting her deep connection to the hermitage and the
emotional weight of her farewell:

 A Heart Heavy with Separation: As the time for Sakuntala's departure for her
husband King Dushyanta's kingdom drew near, a wave of sorrow washed over the
tranquil hermitage. This wasn't just Sakuntala's pain; the very essence of the forest
seemed to mourn her leaving.
 Bonds with the Plant Kingdom: Sakuntala's connection with the plants and creepers
of the hermitage was profound. She treated them as her own kin.
o She bid farewell to the Vanajyotsna creeper, her "sister," embracing it with
tears.
o She lovingly addressed other plants, expressing her care and asking for their
forgiveness if she had ever neglected them.
o The play mentions her diligent watering of the young saplings, highlighting her
nurturing spirit towards the flora.
 Affection for the Animal Companions: Sakuntala's love extended to the animal
inhabitants of the hermitage.
o She embraced her beloved pet deer, who had grown up in her care, and was
visibly distressed at leaving him. The deer, too, seemed to understand her
sorrow, refusing to graze and shedding tears, as described by one of Kanva's
disciples.
o The text suggests a general harmony between Sakuntala and the animals,
indicating a life lived in peaceful coexistence.
 The Hermitage Feels the Loss: The departure was not just a personal sorrow for
Sakuntala. The entire hermitage seemed to resonate with her pain.
o Sage Kanva, her foster father, though possessing great spiritual fortitude, felt
the pang of separation deeply. His blessings for her journey were filled with
heartfelt emotion.
o Her companions, Anasuya and Priyambada, were overcome with grief, their
words reflecting the void her absence would create in their lives.
o Even the natural elements seemed to participate in the farewell. The kokila
bird's mournful cries echoed Sakuntala's sadness, and the blossoming flowers,
which she had nurtured, seemed to droop with her sorrow.
 A Reluctant Departure: Sakuntala herself was torn between the joy of joining her
husband and the pain of leaving her cherished home and companions. Her tearful
farewells to the plants and animals underscore the depth of her attachment to the
hermitage.
 Kalidasa's Poetic Portrayal: Kalidasa masterfully portrays this emotional departure
through vivid descriptions and poignant dialogues. He uses the reactions of the plants,
 animals, and Sakuntala's companions to amplify her inner turmoil and the profound
sense of loss felt by the entire hermitage community. This scene beautifully highlights
the interconnectedness of nature and human emotions, a recurring theme in his works.

In essence, Sakuntala's departure is depicted not merely as a physical relocation but as a

wrenching separation from a life deeply intertwined with the natural world and the loving
bonds she had forged within the hermitage. Kalidasa uses this scene to showcase Sakuntala's
gentle nature, her deep empathy, and the profound emotional impact of leaving one's
cherished home.

4. Describe the message given by Kanva for Dushyanta when he send Sakuntala.

the profound message that the sage Kanva conveyed to King Dushyanta when he sent his
beloved foster daughter, Shakuntala, to the royal court. Here are the key points of his
message, presented clearly and simply, with specific character names from the play:

 Respect for Dharma and Lineage: Kanva's primary concern was to ensure that
Dushyanta upheld his dharma (righteous duty) as a king and recognized Shakuntala
and their unborn child as his rightful queen and heir. He emphasized the importance of
continuing the noble lineage of his ancestors.
 Recognition of their Union: Kanva reminded Dushyanta of their Gandharva
marriage, a union based on mutual love and consent, which was a valid form of
marriage. He expected Dushyanta to acknowledge this bond publicly and accept
Shakuntala as his wife.
 Care for Shakuntala: As a loving father figure, Kanva implored Dushyanta to treat
Shakuntala with respect and kindness. He highlighted her virtuous nature and the
purity of her love for him. He entrusted her well-being to the king's care.
 Consideration for the Unborn Child: Kanva's message also carried the weight of the
unborn child, the fruit of Dushyanta and Shakuntala's love. He stressed Dushyanta's
responsibility towards his offspring and the importance of providing the child with a
rightful place in the kingdom.
 Implicit Blessing and Guidance: While not explicitly a blessing, Kanva's words
carried an implicit hope for a harmonious future for Dushyanta, Shakuntala, and their
child. His wisdom and spiritual authority lent weight to his message, serving as
guidance for the king's actions.

In essence, Kanva's message was a plea for righteousness, recognition, responsibility, and
respect. He acted as Shakuntala's advocate, ensuring that her dignity and the future of their
child were protected as she entered the unfamiliar world of the royal court. His words
underscored the importance of dharma and familial duty in ancient Indian society, as
beautifully portrayed in Kalidasa's Abhijnanashakuntalam.

5. Describe Kanva’s advice for Sakuntala for her duties as a wife and a mother.
How does this depict a subordinate position of women in the society?
Here is a detailed breakdown of Kanva's advice and its implications:

 Respect and Obedience to Husband: Kanva advises Sakuntala to regard her

husband, Dushyanta, with the utmost respect, akin to a guru or a revered elder. He
emphasizes obedience to his commands and refraining from causing him any
displeasure. This instruction clearly places the husband in a superior position within
the marital dynamic.
 Serving Co-wives with Kindness: If Dushyanta has other wives, Kanva instructs
Sakuntala to treat them with kindness and like dear friends. This expectation
highlights the acceptance of polygamy in the society and places the onus on the new
wife to maintain harmony, even in a potentially challenging situation. It suggests that a
wife's role extended to managing relationships within the husband's household.
 Loyalty and Devotion: Kanva stresses unwavering loyalty and devotion to her
husband. This reinforces the idea that a wife's primary duty lies in serving and
pleasing her husband, with her identity largely defined by her marital status.
 Nurturing Future Offspring: Kanva instructs Sakuntala to be a loving and devoted
mother to the children she bears for Dushyanta. This highlights the societal
expectation that women were primarily responsible for child-rearing and nurturing the
family lineage. While motherhood is valued, it is presented as another key duty within
the patriarchal structure.

Depiction of a Subordinate Position of Women:

Kanva's advice, while seemingly well-intentioned and reflecting the values of the time,
undeniably portrays a subordinate position for women in several ways:

 Lack of Reciprocal Expectations: The advice focuses solely on Sakuntala's duties

towards her husband and his household, with no corresponding expectations outlined
for Dushyanta. This one-sidedness underscores the imbalance of power within the
marriage.
 Emphasis on Obedience and Service: The repeated emphasis on respect, obedience,
and serving the husband positions the wife as someone who must adhere to the
husband's will. Her individual desires and autonomy are not explicitly acknowledged.
 Integration into the Husband's World: The instruction to be kind to co-wives
implies that the wife's primary sphere of influence is within her husband's household.
Her relationships and social standing are largely determined by her connection to him.
 Role Primarily Defined by Husband and Children: Kanva's advice centers on
Sakuntala's roles as a wife and a mother. While these roles are significant, the lack of
emphasis on her individual aspirations or intellectual pursuits subtly suggests that a
woman's identity was primarily defined by her familial relationships.

In conclusion, Kanva's advice to Sakuntala reflects the prevailing societal norms where
women were expected to be dutiful, obedient, and primarily focused on their roles as wives
and mothers within a patriarchal structure. While the play also portrays Sakuntala's strength
and resilience, this particular counsel underscores the subordinate position generally ascribed
to women in that era.
 6. Discuss Abhijnanasakuntalam as a tragedy. Also explain the concept of tragedy
in a Sanskrit Drama. (that it was not a proper tragedy although involving scenes
that were heartbreaking, because the tragedy concept is not part of Sanskrit
plays, happy ending is only expected and accepted, death of hero is not accepted.)

Discussing Abhijnanasakuntalam as a Tragedy:

While Abhijnanasakuntalam ultimately has a happy ending, it undeniably contains elements

that evoke feelings of sadness, loss, and misfortune, which are often associated with tragedy.
Let's look at these points:

 Separation and Loss: The central conflict revolves around the painful separation of
Shakuntala and Dushyanta. This separation is caused by the curse of the irascible
sage Kanva (although in reality, it's Durvasa who curses her), triggered by
Dushyanta's forgetfulness due to his preoccupation and Shakuntala's inattentiveness.
Shakuntala experiences the profound loss of her husband, her dignity, and her place in
his kingdom.
 Unjust Rejection: When Shakuntala arrives at Dushyanta's court, she is cruelly
rejected by him. He fails to recognize her, denying their marriage and questioning her
character. This public humiliation and disbelief inflict immense suffering on her.
 Shakuntala's Isolation: Abandoned by Dushyanta and initially without the
recognition token (the ring), Shakuntala is left helpless and alone. She faces a bleak
future, ostracized and with her claims of marriage dismissed.
 Emotional Distress: The play vividly portrays Shakuntala's emotional turmoil – her
despair, her longing for Dushyanta, and her anguish at the injustice she faces. Her
lamentations in the fourth act, as she departs from the hermitage, are particularly
poignant. The sorrow is also felt by her foster parents, Kanva, Gautami, and her
companions, Anasuya and Priyambada.
 Dushyanta's Remorse: Although delayed, Dushyanta eventually experiences deep
remorse and self-reproach when he recovers his memory upon seeing the ring. His
suffering and regret over his actions contribute to the tragic tone of the middle acts. He
is tormented by the thought of having wronged Shakuntala.

The Concept of Tragedy in Sanskrit Drama:

Now, let's address why Abhijnanasakuntalam is not considered a proper tragedy in the
Western sense and the specific expectations of Sanskrit drama:

 Absence of Heroic Death: A defining characteristic of classical Western tragedy, as

seen in Greek plays, is the downfall and often the death of the protagonist due to fate,
a tragic flaw, or external forces. In Sanskrit drama, the death of the hero (nayaka) or
the heroine (nayika) on stage is strictly prohibited and considered inauspicious.
 Emphasis on Harmony and Resolution: Sanskrit dramatic theory emphasizes the
importance of a happy ending (sukha-anta). The primary goal of a Sanskrit play is to
evoke aesthetic pleasure (rasa) in the audience, and a tragic conclusion was believed
to be disruptive to this experience. The focus was on the eventual triumph of good
over evil and the restoration of order and harmony.
  Divine Intervention and Fate: While misfortune may befall the characters, Sanskrit
plays often incorporate elements of divine intervention or fate that ultimately lead to a
positive resolution. In Abhijnanasakuntalam, the discovery of the ring, the intervention
of Maricha (the sage in heaven), and the eventual reunion of Dushyanta and
Shakuntala exemplify this.
 Different Aesthetic Principles: The aesthetic principles guiding Sanskrit drama were
distinct from those of Western tragedy. The concept of catharsis (the purging of
emotions through pity and fear) central to Aristotelian tragedy was not the primary
aim. Instead, the focus was on creating a sense of emotional balance and ultimately,
joy.
 The Role of Rasa: The theory of rasa (aesthetic flavor or sentiment) is paramount in
Sanskrit drama. While plays could evoke various rasas, including the pathetic (karuna
rasa) during the separation and suffering, the ultimate aim was to culminate in a
pleasing and satisfying rasa, often the heroic (vira rasa) or the erotic (shringara rasa)
in union.

In Conclusion:

Abhijnanasakuntalam undoubtedly contains poignant and heartbreaking scenes that could be

interpreted as tragic in isolation. The separation, rejection, and suffering of Shakuntala, and
the remorse of Dushyanta, create a powerful emotional impact. However, viewed within the
framework of Sanskrit dramatic tradition, it is not a true tragedy because it adheres to the
fundamental principle of a happy ending. The eventual reunion of the hero and heroine,
facilitated by fate and divine will, aligns with the aesthetic expectations of Sanskrit plays,
where the ultimate goal is the restoration of harmony and the experience of aesthetic delight,
rather than the tragic downfall of the protagonist.

7. Discuss the structure of Kalidasa’s Abhijnanasakuntalam, with reference to the

symmetry and repetition of themes and motifs.

the structure of Kalidasa's Abhijnanasakuntalam by looking at its symmetry and the

repetition of key themes and motifs. Here's a breakdown in clear points:

 Seven Acts: The play is structured into seven distinct acts, which provides a balanced
progression of the narrative. This structure itself suggests a sense of order and
completeness.
 Symmetrical Locations: The setting shifts between two primary locations, the idyllic
hermitage of Kanva and the regal court of King Dushyanta. This movement creates a
structural symmetry, highlighting the contrasting worlds of nature and civilization, and
the journey Shakuntala undertakes between them.
 Repetition of Separation and Reunion: The central structural element revolves
around separation and reunion.
o Act 1: Dushyanta's initial encounter and secret marriage with Shakuntala in the
hermitage.
o Acts 2-3: Their burgeoning love and consummation of their relationship.
o Act 4: The tragic separation due to Durvasa's curse and the loss of the ring.
 o Acts 5-6: Shakuntala's rejection at court and her isolated existence.
o Act 7: The eventual reunion in Maricha's hermitage. This cyclical pattern of
meeting, union, separation, and reunion forms the backbone of the play's
structure.
 Motif of Recognition: The motif of recognition is crucial and repeated in different
forms:
o The Ring: The most significant symbol of recognition, its loss causes the initial
rejection and its rediscovery leads to the eventual reunion.
o Memory and Reminiscence: Dushyanta's gradual recollection of his past with
Shakuntala, triggered by the ring and later by his son Bharata, serves as another
form of recognition.
 Theme of Nature and Nurture: The contrasting settings emphasize the theme of
nature versus nurture.
o The Hermitage: Represents a natural, nurturing environment where Shakuntala
flourishes under the care of Kanva, surrounded by plants like the Vakula and
animals like the deer. Her companions Anasuya and Priyambada are also
products of this natural setting.
o The Court: Represents a more formal, societal environment where duty and
law prevail. Shakuntala struggles initially in this setting. The eventual reunion
in Maricha's celestial hermitage offers a synthesis of both worlds.
 Repetition of Omens and Foreshadowing: Throughout the play, omens and
foreshadowing hint at future events, creating a sense of dramatic irony and structural
coherence. For instance, the initial disturbance in the hermitage foreshadows the
disruption in Shakuntala's life.
 Symmetry in Character Parallels: We can see parallels between certain characters
that contribute to the symmetry:
o Kanva and Maricha: Both are wise, sage-like figures who provide guidance
and resolution at crucial junctures.
o Anasuya and Priyambada: These two friends of Shakuntala act as a unit,
offering support and commentary.
o Vidushaka and Sanumati: While in different settings, both offer witty
companionship and sometimes unintended insights to the King.
 Thematic Repetition of Duty and Love: The conflict between royal duty
(Dushyanta's responsibilities as a king) and personal love for Shakuntala is a
recurring theme that drives the plot and creates structural tension. The resolution in the
final act attempts to balance these two aspects.
 The Significance of the Curse and its Resolution: Durvasa's curse acts as a pivotal
structural device, causing the separation and driving the narrative forward. The
eventual lifting of the curse (conditional upon the ring) provides the framework for the
play's resolution and the restoration of harmony.

By employing these structural elements, Kalidasa creates a beautifully balanced and

thematically resonant play where the symmetry and repetition of motifs underscore the
central ideas of love, loss, memory, and reconciliation.
 8. Examine the role, function and appearance of Sakuntala in the 2 ashrams
portrayed in Abhijnanasakuntalam.

Sakuntala's role, function, and appearance in the two ashrams depicted in the play: Kanva's
hermitage and Maricha's abode.

I. Sakuntala in Kanva's Ashram (The Tapovana):

 Role as a Daughter and Caregiver:

o Sakuntala functions as the adopted daughter of the sage Kanva. With Kanva
often away for religious duties, she takes on significant responsibilities in
managing the hermitage.
o She acts as a nurturing figure, tending to the needs of the young ascetics and
guests.
o Her role extends to the natural world; she is deeply connected to the plants and
animals of the forest, treating them with affection and care. For instance, she
bids farewell to her beloved jasmine creeper, Vanajyotsna, like a sister. She
also nurtures the young deer, even feeding them grain from her own hand.
 Function as a Symbol of Purity and Innocence:
o Within the serene and virtuous environment of Kanva's ashram, Sakuntala
embodies purity, innocence, and natural beauty. Her life is characterized by
simplicity, piety, and a harmonious existence with nature.
o Her function is to represent the ideal of a young woman raised in a spiritual
setting, untouched by the complexities and corruptions of worldly life.
 Appearance Reflecting Simplicity and Natural Beauty:
o Sakuntala's appearance in this ashram is described as naturally beautiful and
unadorned. She wears simple garments befitting an ascetic environment.
o Her beauty is highlighted through descriptions of her grace, her gentle
demeanor, and her connection to the natural elements around her. For example,
when King Dushyanta first sees her, her beauty shines through despite her
simple attire as she waters the plants.

II. Sakuntala in Maricha's Ashram (The Celestial Hermitage):

 Role as a Penitent and Mother:

o After being rejected by Dushyanta, Sakuntala resides in the celestial hermitage
of Sage Maricha. Here, her primary role shifts to that of a penitent woman
enduring hardship and raising her son, Sarvadamana (also known as Bharata).
o She lives a life of austerity, marked by the pain of separation and the
responsibility of motherhood in isolation.
 Function as a Test of Virtue and Resilience:
o In Maricha's ashram, Sakuntala's function is to undergo a period of trial and
purification. Her suffering tests her virtue, patience, and resilience in the face of
injustice.
o She represents the strength of a woman wronged and the enduring power of
motherhood.
 Appearance Reflecting Sorrow and Inner Strength:
 o While her inherent beauty remains, Sakuntala's appearance in Maricha's ashram
likely reflects the sorrow and hardship she has endured. The play doesn't
provide extensive descriptions of her appearance here, but the context suggests
a more subdued and perhaps careworn look compared to her carefree days in
Kanva's hermitage.
o However, her inner strength and regal bearing as the mother of a future emperor
are also evident, particularly in her interactions with Dushyanta when they are
reunited.

In essence, the two ashrams serve as contrasting backdrops that highlight different facets of
Sakuntala's life and character. Kanva's ashram showcases her innocent youth and
harmonious connection with nature, while Maricha's ashram reveals her resilience, maternal
strength, and the transformative power of suffering. Through these two settings, the play
explores themes of love, loss, duty, and ultimate reconciliation.

9. Critically comment on the Prologue of Abhijnanasakuntalam. (benediction,

evoke Gods - Shiva for Sakskrit drama, introduction, description of scene,etc.)

 Nandi (Benediction): The prologue begins with the Nandi, a benedictory verse
recited by the Stage Manager. This is not merely a customary opening; it subtly
foreshadows key themes and elements of the play.
o It invokes Lord Shiva in his eightfold manifestation ("ashtamurti"): Earth,
Water, Fire, Air, Ether, the Sun, the Moon, and the Sacrificer. This highlights
the interconnectedness of nature and the divine, a central idea in the play.
o The specific attributes of Shiva mentioned in the Nandi, such as his self-created
nature and his role as the source of all creation, subtly hint at the themes of
origin, transformation, and the cyclical nature of life that will unfold in the main
narrative.
o The benediction serves to invoke auspiciousness and ward off any obstacles for
the performance and the audience.

 Setting the Stage and Invocation: The Prologue begins with the Nandi, a benedictory
verse recited by the Stage Manager (Sutradhara). This verse is addressed to Lord
Shiva, depicted in his eight manifestations: water, fire, the sacrificer, the sun, the
moon, ether, earth, and air. This immediately establishes a sacred and auspicious
atmosphere for the play.
 Introducing the Director and His Wife: The Sutradhara then engages in a
conversation with his wife (Nati). This dialogue is crucial as it smoothly transitions
from the invocation to the actual play. The Nati playfully questions the Sutradhara
about the audience's current mood and suggests a musical performance based on the
season.
 Hinting at the Central Theme through Song: The Sutradhara agrees and sings a
song describing King Dushyanta's pursuit of a deer. This song, seemingly a simple
description of a hunt, subtly foreshadows the central theme of the play: the passionate
pursuit and eventual separation of Dushyanta and Shakuntala, who is associated with
 the innocent deer. The mention of the "charming deer" (ramyam mrigam) immediately
connects to the natural world, a significant element throughout the play.
 Revealing the Playwright and the Title: The Sutradhara explicitly names Kalidasa
as the playwright and announces the title of the play as Abhijnanasakuntalam – "The
Recognition of Shakuntala through a Token." This direct announcement informs the
audience about the work they are about to witness and hints at the importance of a
token (the ring) in the unfolding drama.
 Creating Anticipation and Directing the Actors: The Sutradhara then instructs the
Nati to prepare for the performance, indicating the imminent arrival of the actors and
the commencement of the main story. His words create anticipation and signal the end
of the Prologue.

Critical Commentary:

 Efficiency and Economy: The Prologue is remarkably concise and efficient. In a

short dialogue and a song, it manages to invoke divine blessings, introduce the
playwright and the title, and subtly hint at the central conflict and key motifs of the
play, particularly the theme of nature and the hunt.
 Seamless Transition: The transition from the religious invocation to the romantic
undertones of the song about the deer hunt is skillfully executed. The playful banter
between the Sutradhara and the Nati makes this transition feel natural and engaging.
 Foreshadowing and Thematic Introduction: The song about Dushyanta chasing the
deer serves as effective foreshadowing. It not only introduces a key character but also
subtly hints at the themes of pursuit, passion, and the connection between the human
and natural realms, which are central to the play. The deer itself can be seen as a
symbolic representation of Shakuntala's innocent and vulnerable nature.
 Establishing the Context: The Prologue clearly establishes the context of the
performance, informing the audience about the playwright and the title. This was
crucial in ancient Indian theatre for setting expectations.
 Engagement of the Audience: The interaction between the Sutradhara and the Nati
likely served to engage the audience from the very beginning, drawing them into the
world of the play through familiar figures and a lighthearted conversation.

In conclusion, the Prologue of Abhijnanasakuntalam is a masterfully crafted opening. It

efficiently performs its traditional functions of invocation and introduction while artfully
weaving in thematic hints and foreshadowing that prepare the audience for the rich and
complex narrative that follows. The characters within the Prologue, the Sutradhara and the
Nati, serve as effective conduits for this crucial exposition.

10.Why did Durvasa did curse Sakuntala? What is the significance of the curse
scene in Abhijnanasakuntalam?
11.Discuss the incident which lef to the sage cursing Sakuntala.
12.Why didn’t Sakuntala’s friends tell her about the curse?

 The Incident Leading to the Curse:

 o King Dushyanta had left Sakuntala in the hermitage, promising to return soon.
She was deeply in love and constantly thinking of him.
o One day, the irascible sage Durvasa arrived at the hermitage as a guest.
o Lost in her thoughts of Dushyanta, Sakuntala didn't hear Durvasa's arrival and
failed to offer him the customary hospitality.
o Feeling slighted and angered by this perceived disrespect, Durvasa cursed
Sakuntala.
 Why Durvasa Cursed Sakuntala:
o Durvasa was known for his short temper. Sakuntala's inattentiveness was seen
as a grave discourtesy to a respected sage.
o His curse was a direct consequence of this perceived insult. He declared that the
person Sakuntala was so deeply engrossed in thinking about would forget her.
 Significance of the Curse Scene:
o Drives the Plot: The curse is the central conflict that propels the entire
narrative forward. It creates the obstacle that separates Dushyanta and Sakuntala
and sets the stage for their eventual reunion.
o Introduces Dramatic Irony: The audience is aware of the curse, while
Dushyanta and initially Sakuntala are not. This creates suspense and
anticipation.
o Highlights Human Frailty: The scene underscores the fallibility of even
virtuous characters like Sakuntala, whose intense love leads to a lapse in her
duties. It also shows Durvasa's quick temper, a common human flaw.
o Explores Themes of Memory and Recognition: The curse directly deals with
the themes of memory, loss of memory, and the importance of recognition in
relationships.
o Sets up the Role of Fate and Divine Intervention: The curse introduces an
element of fate into the story. The subsequent events, including the loss of the
ring and its eventual recovery, can be seen as part of the working out of this fate
and eventual divine intervention.
o Allows for Character Development: The separation caused by the curse leads
to significant emotional growth and transformation in both Sakuntala and
Dushyanta.
 Why Sakuntala’s Friends Didn’t Tell Her About the Curse:
o Intervention and Mitigation: Sakuntala's friends, Anasuya and Priyamvada,
were present when Durvasa delivered the curse.
o Pleading and Modification: They immediately pleaded with the sage,
explaining Sakuntala's state of mind.
o Condition of the Token: Moved by their entreaties, Durvasa softened the
curse, adding a condition: Dushyanta's memory would return if Sakuntala
showed him a token of their love (the ring he had given her).
o Protecting Sakuntala: Anasuya and Priyamvada, wanting to spare Sakuntala
further distress, decided not to tell her about the curse. They hoped that the ring
would serve as the means of recognition when she went to Dushyanta's court.
They believed that informing her would only cause unnecessary worry.

13.What is Rasa theory? Explain in brief.

 14.What is the main source of Rasa?

Rasa Theory in Brief

Rasa theory, a cornerstone of classical Indian aesthetics, posits that the primary goal of art,
including drama, is to evoke a specific emotional flavor or sentiment in the audience. This
"flavor" is not just a raw emotion but a refined and aestheticized experience. When we watch
a play like the Abhijnanasakuntalam, we don't just feel sadness or happiness as we would in
real life. Instead, through the skillful presentation of characters, situations, and emotions, the
play allows us to savor a particular rasa.

The Nine Rasas

Classical Indian aesthetics identifies nine primary rasas:

1. Shringara (श्रृंगार): The Erotic/Romantic Sentiment. This rasa deals with

love, attraction, and beauty. In the Abhijnanasakuntalam, the blossoming love
between King Dushyanta and Shakuntala in the idyllic hermitage is a prime example
of shringara rasa. Their initial meeting, their secret courtship amidst the flowering
creepers like the vanajyotsna (jasmine creeper) and the presence of their companions
Anasuya and Priyamvada who tease and encourage their affection, all contribute to
this sentiment.
2. Hasya (हास्य): The Comic Sentiment. This rasa evokes laughter and amusement.
While Abhijnanasakuntalam is primarily a romantic drama, there are touches of hasya
in the playful banter between Shakuntala's friends and in the occasional lighthearted
remarks. For instance, their teasing of Dushyanta, disguised as a commoner, adds a
touch of comic relief.
3. Karuna (करुण): The Pathetic/Tragic Sentiment. This rasa arises from sorrow,
grief, and compassion. The separation of Dushyanta and Shakuntala due to the curse
of the irascible sage Kanva (though actually Durvasa) and Shakuntala's subsequent
suffering in isolation evoke karuna rasa. Her lament in the forest and the anguish she
endures create a sense of pathos for the audience. Even the sympathetic tears of the
trees as Shakuntala departs the hermitage contribute to this sentiment.
4. Raudra (रौद्र): The Furious Sentiment. This rasa is associated with anger, fury,
and violence. While not the dominant rasa, elements of raudra can be seen in the
curse itself, born out of Durvasa's intense anger at being slighted by the preoccupied
Shakuntala. The potential for Dushyanta's wrath, had he not eventually recognized
Shakuntala, also hints at this rasa.
5. Vira (वीर): The Heroic Sentiment. This rasa embodies courage, valor, and heroism.
Dushyanta, as a righteous king and a skilled warrior who protects his people,
embodies vira rasa. His hunting expeditions and his eventual battle against evil forces
(implied, though not central to this part of the story) showcase his heroic qualities.
6. Bhayanaka (भयानक): The Fearful Sentiment. This rasa evokes fear, terror, and
dread. While not explicitly dominant, moments of uncertainty and potential danger,
such as Shakuntala's anxiety about Dushyanta's acceptance and the ominous nature of
the curse, can create a sense of bhayanaka. The wild animals in the forest, though
generally depicted peacefully, could also subtly hint at potential fear.
 7. Bibhatsa (बीभत्स): The Disgustful Sentiment. This rasa generates revulsion and
disgust. This rasa is largely absent in the refined and aesthetically focused
Abhijnanasakuntalam.
8. Adbhuta (अद्भुत): The Wondrous Sentiment. This rasa evokes surprise, awe, and
wonder. The magical elements in the play, such as the divine voice from the sky
(asharirvani) that confirms Shakuntala's marriage and the eventual reunion facilitated
by the celestial beings, contribute to adbhuta rasa. The very beauty of the hermitage,
with its tame deer like the orphaned fawn cared for by Shakuntala, and the
descriptions of nature inspire a sense of wonder.
9. Shanta (शांत): The Peaceful/Tranquil Sentiment. This rasa represents peace,
serenity, and detachment. While the play culminates in a happy reunion, the
underlying sense of harmony and the eventual return to a balanced state, particularly
hinted at in the descriptions of the heavenly realm and the potential for spiritual
growth, suggest the presence of shanta rasa as a final resolution. The sage Maricha's
hermitage in the heavens embodies this peaceful atmosphere.

The Main Source of Rasa

The main source of rasa is the bhava (भाव), which translates to emotions, feelings, and
psychological states. These bhavas are of two types:

 Sthayi Bhavas (स्थायी भाव): Dominant or Permanent Emotions. These are the
nine basic emotions that have the potential to become rasas. Each rasa has a
corresponding sthayi bhava (e.g., rati - love - for shringara, shoka - sorrow - for
karuna, etc.). In Abhijnanasakuntalam, the sthayi bhava of rati (love) between
Dushyanta and Shakuntala is central to the shringara rasa that permeates much of the
play.
 Sanchari Bhavas (संचारी भाव) or Vyabhichari Bhavas (व्यभिचारी भाव):
Transitory or Accessory Emotions. These are fleeting emotions that support and
enhance the sthayi bhavas, ultimately leading to the experience of rasa. In the love
story of Dushyanta and Shakuntala, various sanchari bhavas like joy, longing,
jealousy, and anxiety flit across their hearts, enriching the dominant emotion of love.

The skillful portrayal of these bhavas through various artistic means – including the
dialogues of characters like Dushyanta, Shakuntala, Kanva, and others, their actions, the
setting of the play (the serene hermitage, the royal court), music, and visual elements (though
we primarily experience this through reading or performance) – allows the audience to
connect with these emotions on an aesthetic level and experience the intended rasa. The
playwright, like Kalidasa, masterfully manipulates these bhavas to evoke a specific rasa in
the Abhijnanasakuntalam, primarily shringara evolving through separation (vipralambha
shringara) to reunion (sambhoga shringara), tinged with other rasas like karuna during the
period of separation and adbhuta with the divine interventions.

15.What is the role of Anasuya and Priyamvada in Abhijnanasakuntalam?

16.Make a critical assessment of Priyamvada and Anasuya’s characters. Describe
their relation with Sakuntala.
Anasuya and Priyamvada are Shakuntala's close companions and play significant supporting
roles in Kalidasa's Abhijnanasakuntalam. Here's a breakdown of their roles, their
relationship with Shakuntala, and a critical assessment of their characters:

Roles of Anasuya and Priyamvada:

 Confidantes and Friends: They are Shakuntala's dearest friends in the hermitage.
Shakuntala shares her innermost thoughts and feelings with them, especially her
growing love for King Dushyanta. They offer her emotional support and
understanding.
 Messengers and Intermediaries: They often act as intermediaries between
Shakuntala and Dushyanta. They convey messages, arrange meetings (like the one
where Dushyanta overhears Shakuntala's conversation about her love), and help
facilitate their initial interactions.
 Protectors and Caretakers: They are deeply concerned for Shakuntala's well-being.
They advise her, try to shield her from potential harm (like the initial infatuation with
Dushyanta distracting her from her duties), and care for her when she is lovesick.
 Witnesses and Reminders: They witness the Gandharva marriage between
Shakuntala and Dushyanta. Later, they try to remind Dushyanta of his marriage by
sending the ring, although fate intervenes.
 Providers of Context: Through their conversations, they provide the audience with
crucial information about Shakuntala's past, her upbringing by Sage Kanva, and the
general atmosphere of the hermitage.

Relation with Shakuntala:

 Their relationship with Shakuntala is one of deep affection, loyalty, and sisterhood.
They have grown up together in the hermitage and share a strong bond.
 They are genuinely happy for Shakuntala when she falls in love with Dushyanta and
support her decision to marry him.
 They share her joy and sorrow, demonstrating empathy and unwavering support
during her emotional turmoil, especially after Dushyanta leaves and she faces the
curse.
 Their concern for Shakuntala's honor and reputation is evident in their attempts to
ensure Dushyanta remembers her.

Critical Assessment of Priyamvada and Anasuya's Characters:

 Positive Traits:
o Loyalty and Devotion: Their unwavering loyalty to Shakuntala is
commendable. They stand by her through thick and thin.
o Practicality and Wisdom: Priyamvada often displays a more practical and
worldly wisdom compared to the more idealistic Anasuya. She is quick-witted
and often takes the lead in practical matters. Anasuya is more thoughtful and
sometimes expresses deeper moral concerns.
o Caring and Empathetic: Their genuine care and empathy for Shakuntala's
feelings make them relatable and endearing characters.
 o Active Participants: They are not passive observers but actively participate in
Shakuntala's life, influencing events and trying to shape outcomes for her
benefit.
 Potential Limitations (Minor):
o Slight Impulsiveness: At times, their eagerness to help Shakuntala might lead
to slightly impulsive actions, such as facilitating the secret meetings with
Dushyanta without fully considering the potential consequences.
o Limited Agency: As supporting characters, their agency is ultimately limited
by the central plot and Shakuntala's destiny. They can offer support and advice,
but they cannot fundamentally alter the major events of the play.

In conclusion, Anasuya and Priyamvada are vital to the narrative of Abhijnanasakuntalam.

They are more than just background figures; they are integral to Shakuntala's emotional
journey, providing friendship, support, and a grounded perspective within the idyllic setting
of the hermitage. Their contrasting yet complementary personalities enrich the play and
highlight the importance of companionship and loyalty.

17.Make a critical assessment of sage Kanva’s character. Describe his relation with
Sakuntala.

Sage Kanva is portrayed in Kalidasa's Abhijnanasakuntalam as a highly respected and

virtuous ascetic, deeply connected to the natural world and possessing profound spiritual
wisdom. Let's delve into a critical assessment of his character and his relationship with
Sakuntala:

Critical Assessment of Sage Kanva's Character:

 Benevolent and Nurturing Father Figure: Kanva acts as a loving foster father to
Sakuntala, whom he found abandoned in the forest as an infant. He raises her with
immense care and affection, instilling in her values of piety, hospitality, and respect
for nature. His concern for her well-being is evident throughout the play, particularly
as she approaches marriage.
 Wise and Knowledgeable Sage: Kanva possesses deep spiritual insight and
understanding of dharma (righteous conduct). His advice is sought by others, and his
pronouncements carry weight. He understands the significance of omens and the
importance of maintaining balance in life.
 Connected to Nature: Kanva lives in harmony with the forest, considering the trees
and animals as part of his extended family. He instructs Sakuntala to care for the
plants, like navamalika (Arabian jasmine), and is saddened when she bids farewell to
her animal companions, such as the deer fawn. This reflects his deep ecological
awareness.
 Somewhat Idealized and Distant: While his virtues are undeniable, Kanva's
portrayal can be seen as somewhat idealized. He is often absent from the hermitage on
religious duties when crucial events unfold, such as Dushyanta's arrival and the curse.
This absence, while highlighting his dedication to his spiritual life, inadvertently
contributes to Sakuntala's predicament.
  Unaware of the Gandharva Marriage: Despite his spiritual powers, Kanva is
unaware of Sakuntala's secret Gandharva marriage with King Dushyanta until he
returns from his pilgrimage. This raises questions about his attentiveness to
Sakuntala's inner life, though it could also be interpreted as his trusting nature and
Sakuntala's own secrecy.
 Accepting and Forgiving: Upon learning about the marriage and the subsequent
curse through divine revelation, Kanva accepts the situation with grace and
understanding. He doesn't blame Sakuntala but focuses on ensuring her honorable
departure to her husband's kingdom, sending Gautami along as her companion.
 Concerned with Dharma and Social Order: Kanva emphasizes the importance of
fulfilling one's duties according to dharma. He believes Sakuntala's rightful place is
with her husband and advocates for her acceptance in Dushyanta's court, upholding
the societal norms of marriage.

Sage Kanva's Relation with Sakuntala:

 Father-Daughter Bond: Their relationship is fundamentally that of a loving father

and daughter. Kanva is Sakuntala's guardian, mentor, and the primary source of
affection and guidance in her life. Sakuntala, in turn, respects and obeys him, seeking
his blessings in important matters.
 Nurturer and Protégé: Kanva has nurtured Sakuntala from infancy, raising her in the
serene environment of his hermitage. He has instilled in her his values and way of life,
making her an embodiment of the natural beauty and gentle spirit of the forest.
 Trust and Dependence: Sakuntala trusts Kanva implicitly and relies on his wisdom
and judgment. She seeks his permission before marrying Dushyanta, although she
proceeds without it due to circumstances. Kanva's blessings are crucial for her as she
embarks on her journey to her husband's kingdom.
 Emotional Connection: Despite the reserved nature often associated with sages, there
is a deep emotional bond between Kanva and Sakuntala. His distress at her impending
departure is palpable, and his blessings are filled with genuine affection and concern
for her future happiness. He advises her on how to conduct herself in her husband's
household, demonstrating his care.
 Spiritual Guide: Kanva serves as Sakuntala's spiritual guide, shaping her
understanding of dharma and righteous living. His teachings influence her character
and her interactions with the world.

In conclusion, Sage Kanva is a central figure in Abhijnanasakuntalam, embodying wisdom,

compassion, and a deep connection to nature. While his character is largely virtuous, his
occasional absence and unawareness of certain events create dramatic tension in the play.
His relationship with Sakuntala is a tender portrayal of a father-daughter bond, marked by
love, trust, and guidance, shaping Sakuntala's life and ultimately influencing the course of
the narrative.

18.Write a note on female characters of Abhijnanasakuntalam. (include each and

every female in the whole play.)
19.Discuss the depiction of women in the play.
 20.Discuss the depiction of male chauvinism at that time in the play.

Female Characters in Abhijnanasakuntalam

Kalidasa's Abhijnanasakuntalam presents a diverse range of female characters, each

contributing to the richness and complexity of the narrative. They are not monolithic figures
but possess individual traits and play significant roles in the unfolding drama.

 Shakuntala: The central female character, Shakuntala, is portrayed as a beautiful,

innocent, and virtuous young woman raised in the hermitage of Sage Kanva. Her
upbringing in nature has instilled in her a deep connection with the natural world,
evident in her affection for the plants like Vanajyotsna (the jasmine creeper) and the
deer. She is characterized by her trusting nature and passionate heart, leading to her
secret Gandharva marriage with King Dushyanta. While strong in her initial love and
faith, she later endures significant hardship and injustice with remarkable resilience
and dignity.
 Anasuya and Priyamvada: These are Shakuntala's close companions in the
hermitage. They act as her confidantes, advisors, and protectors. Anasuya is often
depicted as more pragmatic and cautious, while Priyamvada is more lighthearted and
witty. Their unwavering loyalty and concern for Shakuntala highlight the importance
of female friendship and mutual support. They actively try to ensure Shakuntala's
happiness and well-being.
 Gautami: A respected elderly woman in Sage Kanva's hermitage, Gautami embodies
wisdom and maternal care. She acts as a chaperone and offers guidance to Shakuntala.
Her presence signifies the importance of experience and tradition in the community.
 Menaka: Shakuntala's celestial mother, an Apsara (nymph), appears briefly in the
play. Her abandonment of Shakuntala at birth, though under divine instruction, hints at
the societal constraints or different priorities within the celestial realm. Her later
intervention to take Shakuntala to Maricha's hermitage suggests a sense of maternal
responsibility, albeit delayed.
 Vasumati: King Dushyanta's chief queen, Vasumati, appears in the later acts. While
her direct interaction with Shakuntala is limited, her character represents the
established royal order and the potential challenges faced by a woman entering a pre-
existing patriarchal structure. She is portrayed as dignified and accepting of the king's
past.
 Haimavati: The son of Dushyanta and Shakuntala, Sarvadamana (later Bharata), is
raised in the hermitage of Maricha. While not a female character, her existence and
upbringing by female ascetics in Maricha's hermitage showcase a nurturing and
protective female environment.

Depiction of Women in the Play

Abhijnanasakuntalam offers a nuanced depiction of women, reflecting some of the

prevailing societal attitudes of the time while also highlighting their strengths and agency in
certain contexts.

 Connection with Nature: Women, particularly Shakuntala and her companions in the
hermitage, are strongly associated with nature. Their nurturing and caring qualities are
 mirrored in their tending to plants and animals. This connection could be seen as both
an appreciation for their sensitivity and a subtle confinement to the domestic sphere.
 Emphasis on Virtue and Duty: The play emphasizes the importance of virtue,
chastity, and wifely duty for women. Shakuntala's suffering is partly attributed to the
perceived transgression of marrying Dushyanta without formal societal sanction. The
societal expectation for women to be devoted to their husbands and families is evident.
 Limited Agency in Certain Situations: While Shakuntala displays strength in her
love and resilience in adversity, her agency is limited when Dushyanta fails to
recognize her. She is dependent on male figures like Kanva and later Maricha for
support and validation. The power imbalance in the patriarchal society is evident in
her helpless situation.
 Strength in Relationships: The bonds between women, particularly Shakuntala,
Anasuya, and Priyamvada, are portrayed as strong and supportive. They offer each
other emotional sustenance and actively work towards each other's well-being.
 Spiritual Power and Wisdom: Female figures like Gautami embody wisdom and
play a crucial role in guiding the younger generation. Menaka, despite her initial
abandonment, possesses celestial power and intervenes in Shakuntala's life later.

Depiction of Male Chauvinism in the Play

While the play doesn't explicitly focus on male chauvinism as a central theme, certain
elements hint at the prevailing patriarchal attitudes of the time:

 Dushyanta's Forgetfulness and Dismissal: Dushyanta's convenient amnesia and his

initial harsh dismissal of Shakuntala in the royal court highlight a potential disregard
for a woman's word and experience, especially when she lacks social standing or male
support. His reliance on the ring as proof underscores the societal need for tangible
male validation of a woman's claims.
 Societal Expectations of Women: The emphasis on a woman's duty to her husband
and the potential social stigma faced by a woman who enters a relationship outside of
formal societal structures (like Shakuntala's Gandharva marriage) reflects patriarchal
norms.
 The King's Polygamy: Dushyanta already has other wives (like Vasumati) when he
marries Shakuntala, which was an accepted practice for kings in that era. This reflects
a patriarchal structure where men had more marital freedom than women.
 Lack of Recourse for Shakuntala: Shakuntala's initial powerlessness in the face of
Dushyanta's denial showcases a societal structure where a woman's voice and truth
could be easily dismissed without male corroboration. Her only recourse is divine
intervention and the eventual recognition by the king.

In conclusion, Abhijnanasakuntalam presents a complex tapestry of female characters who

embody a range of qualities and experiences. While the play celebrates their beauty, virtue,
and strength in relationships, it also subtly reveals the limitations and injustices they could
face within a patriarchal society, as hinted by Dushyanta's actions and the prevailing social
norms. The play offers a glimpse into the lives and roles of women in ancient India,
acknowledging both their significance and their vulnerability within the societal framework
of the time.
 21.Discuss briefly how Sarngarava and Saradvata tried to convince King Dushyanta
to accept Sakuntala as his wife.

how Sarngarava and Saradvata presented Sakuntala's case to King Dushyanta in Kalidasa's
Abhijnanasakuntalam. Here's a breakdown of their efforts:

 Presenting the Facts: Sarngarava and Saradvata directly stated that Sakuntala was
indeed married to King Dushyanta. They recounted the circumstances of their
Gandharva marriage at Kanva's hermitage. They emphasized that this union was not
illicit but based on mutual consent and love.
 Highlighting Sakuntala's Pregnancy: They pointed out Sakuntala's visible
pregnancy as undeniable proof of her connection with the King. They presented the
unborn child as the heir to Dushyanta's lineage, thus appealing to his royal duty and
the importance of succession.
 Emphasizing Dharma and Duty: Both ascetics invoked the principles of dharma
(righteous conduct) and the King's duty as a husband and a ruler. They argued that it
was Dushyanta's moral and kingly obligation to acknowledge and accept his wife and
child. Sarngarava, in particular, spoke with a firm and somewhat stern tone, reminding
the King of his responsibilities.
 Quoting Sacred Texts and Traditions: Sarngarava and Saradvata likely alluded to or
directly quoted from sacred texts and societal norms that sanctioned Gandharva
marriages and emphasized the sanctity of marital bonds and the importance of
progeny. This was a way to lend authority and legitimacy to Sakuntala's claim.
 Maintaining Sakuntala's Dignity: While pleading her case, the ascetics ensured that
Sakuntala maintained her dignity. They spoke on her behalf, preventing her from
having to debase herself before the King. Their respectful demeanor aimed to evoke a
sense of empathy and respect from Dushyanta.
 Appealing to Dushyanta's Past Actions: They reminded Dushyanta of his own
passionate vows and promises made to Sakuntala in the idyllic setting of the
hermitage. They appealed to his memory of their initial love and urged him to honor
his word.

Despite their earnest and reasoned arguments, Dushyanta, affected by the curse and his
subsequent amnesia, failed to recognize Sakuntala. 1 He remained unconvinced by their pleas,
leading to the poignant rejection scene.

22.Make a critical assessment of Sakuntala’s character.

Here's a critical assessment of Shakuntala's character in clear points:

 Innocent and Naive: Shakuntala is portrayed as a young woman raised in the

secluded hermitage of Sage Kanva. This upbringing makes her innocent, trusting, and
somewhat unaware of the ways of the world beyond the forest. Her immediate
 affection and lack of hesitation in her relationship with Dushyanta highlight this
naivety.
 Passionate and Loving: When Dushyanta arrives, Shakuntala experiences love for
the first time. Her feelings are intense and sincere. She readily reciprocates
Dushyanta's advances, indicating a passionate nature. Her longing for him after his
departure and her distress at the separation further emphasize this.
 Independent yet Vulnerable: While raised in a nurturing environment, Shakuntala
demonstrates a degree of independence in managing the hermitage in Kanva's absence
and tending to her plant sisters like Vanajyotsna. However, her emotional dependence
on Dushyanta after their Gandharva marriage makes her vulnerable to his
forgetfulness.
 Resilient and Dignified: Despite facing rejection and humiliation from Dushyanta,
Shakuntala maintains a sense of dignity. Even in her anguish, she doesn't lose her
inherent nobility. Her time in Maricha's hermitage showcases her resilience as she
raises her son Bharata in isolation.
 Prone to Forgetfulness (Indirectly): While not a character flaw in the traditional
sense, Shakuntala's preoccupation with her thoughts of Dushyanta leads to her
inadvertently slighting Sage Durvasa. This act of forgetfulness, though unintentional,
triggers the curse that shapes the central conflict of the play.

23.Make a critical assessment of Dushyanta’s character.

24.Discuss how King Dushyanta was so commited to his morals, priciples, dharma
and duties as a King.

Now, let's critically assess Dushyanta's character, specifically addressing his commitment to
morals, principles, dharma, and duties as a King:

 Initially Honorable and Respectful: Dushyanta's first appearance shows him as a

king who respects the sanctity of the hermitage. He conducts himself with propriety
and seeks permission to hunt. His initial interactions with Shakuntala are courteous,
though they quickly evolve into romantic pursuit.
 Tempted by Passion and Expediency: Despite his initial respect for dharma,
Dushyanta succumbs to his infatuation with Shakuntala. He engages in a Gandharva
marriage, which while acceptable, is done in secrecy and without the usual societal
witnesses. This suggests a prioritization of personal desire over his kingly duties and
public accountability at that moment.
 Self-Serving Rationalization: When the ring is lost and Shakuntala arrives at his
court, Dushyanta denies knowing her. His reasoning appears to be driven by a fear of
societal disapproval or political repercussions of a secret marriage, rather than a
genuine lack of memory. This act showcases a significant lapse in his moral integrity
and duty towards Shakuntala.
 Affected by the Curse: It's crucial to acknowledge the role of Durvasa's curse in
Dushyanta's amnesia. The curse provides an external explanation for his inability to
remember Shakuntala. However, even under the influence of the curse, his harsh
rejection and questioning of her character reveal a potential underlying weakness or
insecurity.
  Eventual Repentance and Redemption: The recovery of the ring and the subsequent
restoration of his memory lead to profound remorse and self-reproach in Dushyanta.
He deeply regrets his unjust treatment of Shakuntala and his failure to uphold his
dharma as a husband and a king. His willingness to undergo penance and his eventual
acceptance of Shakuntala and Bharata demonstrate a path towards redemption.
 Commitment to Kingly Duties (Post-Amnesia): Even in his state of amnesia,
Dushyanta is portrayed as a just and capable ruler who diligently attends to his kingly
duties, as described by his minister. This suggests that his commitment to his
rajadharma (duties as a king) remains strong, even when his personal memory is
compromised. His distress over not having an heir further underscores his sense of
responsibility towards his kingdom.

In conclusion, Shakuntala embodies innocence, passion, and resilience, ultimately becoming

a figure of dignified suffering. Dushyanta's character is more complex. While he initially
displays honorable traits and fulfills his kingly duties, he falters significantly due to passion
and a potential fear of societal judgment, leading to a grave injustice. The curse serves as a
plot device, but his subsequent remorse and eventual acceptance of his responsibilities
suggest a journey of moral and dharmic recovery. His commitment to his kingly duties
seems consistent, even during his amnesia, highlighting a separation between his personal
failings and his dedication to his realm.

25.Make a critical assessment of Madhavya’s character.

Critical Assessment of Madhavya’s Character:

 The Loyal Friend and Companion: Madhavya serves primarily as King Dushyanta's
Vidushaka, his jester and close confidante. He is consistently by the King's side during
the hunting expedition and his stay at the hermitage. His presence highlights the social
norms of the time, where kings often had such companions for amusement and
counsel.
 A Source of Humor and Relief: Madhavya's witty remarks and complaints provide
comic relief in the play. He often expresses his weariness with the king's relentless
hunting and his longing for familiar comforts. For example, he humorously laments
the tough forest life and his fear of wild animals. This lightheartedness contrasts with
the more serious and romantic elements of the main plot.
 A Voice of Reason and Caution (Sometimes): While primarily a jester, Madhavya
occasionally voices concerns that reflect a more grounded perspective. He expresses
his initial suspicion and discomfort with Dushyanta's prolonged stay in the hermitage
and his growing attachment to Shakuntala. Though his warnings are often brushed
aside by the infatuated king, they foreshadow the potential complications of their
relationship.
 A Contrast to Dushyanta: Madhavya's character serves as a foil to Dushyanta. He is
portrayed as more ordinary, concerned with basic needs and comforts, unlike the noble
and heroic king caught in romantic pursuits. This contrast emphasizes Dushyanta's
elevated status and his temporary deviation from his kingly duties.
  Limited Agency and Depth: Madhavya's character is largely defined by his
relationship with Dushyanta. He has limited agency in the main plot and his personal
desires and motivations are not explored in detail. His primary function is to serve the
king's needs for companionship and amusement.

26.Make a critical assessment of Gautami’s character.

Critical Assessment of Gautami’s Character:

 The Wise and Respected Elder: Gautami is a senior female ascetic in Kanva's
hermitage. She embodies wisdom, experience, and maternal care. Her presence
signifies the traditional and nurturing environment of the hermitage.
 A Guardian and Guide to Shakuntala: Gautami acts as a mother figure and
protector to Shakuntala. She offers advice, support, and guidance, particularly during
Shakuntala's pregnancy and her journey to Dushyanta's court. Her concern for
Shakuntala's well-being is evident throughout the play.
 A Representative of Dharma and Tradition: Gautami upholds the values and
customs of the hermitage. Her pronouncements and actions often reflect the prevailing
social and religious norms. She emphasizes the importance of duty and righteousness.
 A Witness to Key Events: Gautami is present during significant moments in the play,
such as Shakuntala's departure for Dushyanta's kingdom. Her presence adds weight
and solemnity to these events.
 Limited Individual Development: While a significant figure, Gautami's character
does not undergo significant personal development. Her role is primarily to support
and guide Shakuntala and represent the hermitage's values. Her internal thoughts and
feelings are not deeply explored.

27.Describe the character of Bharata, their son.

Description of the Character of Bharata, Their Son:

 The Lion-Tamer: Bharata is introduced as a young boy living in the hermitage of

Maricha and Aditi. His most striking characteristic is his extraordinary strength and
courage, demonstrated by his playful act of forcibly opening the mouth of a lion cub
and counting its teeth. This feat astounds Dushyanta and hints at the child's future
greatness.
 A Symbol of Innate Royalty and Power: Bharata's fearless interaction with the lion
cub suggests an inherent royal nature and extraordinary power. Even without knowing
his lineage, Dushyanta is struck by the boy's regal bearing and strength, recognizing
qualities that are not typical of children raised in a forest hermitage.
 The Link to Dushyanta's Past: Bharata's resemblance to Dushyanta, particularly his
striking features, serves as a crucial clue for the king to recall his forgotten marriage to
Shakuntala. Seeing his son triggers the recovery of his memory and the recognition of
his paternal love.
  The Future Emperor: The play implicitly suggests Bharata's destiny as a great ruler.
His name itself signifies "to be maintained" or "cherished," and he is presented as a
child destined for greatness, embodying the strength and courage of a king.
Historically, Emperor Bharata is considered a legendary figure in Indian tradition,
after whom the country is believed to be named.
 A Catalyst for Reconciliation: Bharata's existence and eventual reunion with his
parents are central to the play's resolution. He becomes the tangible evidence of
Dushyanta and Shakuntala's love and the reason for their reconciliation and happy
ending.

28.How does King Dushyanta describe Sage Kanva’s hermitage to his charioteer?

King Dushyanta, upon arriving near Sage Kanva's hermitage, describes it to his charioteer in
a way that reveals his respect and perhaps a touch of surprise at the serene atmosphere. Here
are the key points of his description:

 Peaceful Appearance: Dushyanta notes that despite being a place where ascetics
reside, the hermitage doesn't appear desolate or filled with hardship. Instead, it exudes
a sense of profound peace and tranquility.
 Absence of Material Wealth: He points out that there are no signs of great riches or
worldly possessions. This highlights the simplicity and detachment from material
desires that characterize the lives of the hermits.
 Presence of Natural Beauty: The King observes the natural beauty surrounding the
hermitage. He likely mentions the lush greenery, the presence of various trees and
plants, and the overall harmonious relationship between the inhabitants and nature.
Specific trees mentioned in the vicinity of the hermitage later in the play include the
Vata (banyan) tree and the Ketaka plant.
 Fearless Wildlife: Dushyanta is struck by the tamed nature of the wild animals. He
remarks how creatures that are normally fearful and avoid humans roam freely and
peacefully around the hermitage, unafraid of the ascetics. This signifies the power of
the sage's spiritual influence and the atmosphere of non-violence. He might
specifically mention deer (harina) grazing without fear or birds (pakshi) perching
trustingly.
 Smoke of Sacrificial Fires: He notices the gentle smoke rising from the sacrificial
fires (agnihotra). This is a clear indicator of the religious practices and rituals
performed by Sage Kanva and his disciples. It signifies the spiritual energy and
sacredness of the place.
 A Place of Spiritual Merit: Overall, Dushyanta's description paints a picture of the
hermitage as a sanctuary, a place where spiritual merit is cultivated, and where the
natural world and its inhabitants live in harmony due to the pious influence of Sage
Kanva. He recognizes it as a place distinct from the worldly realm he is accustomed
to.

29.What does Anasuya tell the King about Sakuntala’s parentage?

what Anasuya reveals to King Dushyanta about Sakuntala's parentage:

 Anasuya clarifies Sakuntala's mother is not of the same high lineage as her
father. She explicitly states that Sakuntala's mother was a celestial nymph (Apsara)
named Menaka.
 She explains the circumstances of Sakuntala's birth. Anasuya recounts how
Menaka came to the hermitage and gave birth to Sakuntala there.
 Anasuya reveals Menaka's departure shortly after Sakuntala's birth. She tells the
King that Menaka abandoned the newborn Sakuntala and returned to the celestial
realms.
 She mentions Sakuntala's upbringing by Sage Kanva. Anasuya informs Dushyanta
that Sage Kanva found the abandoned infant and lovingly raised her as his own
daughter.
 Anasuya emphasizes that while Sage Kanva is her foster father, his affection for
Sakuntala is profound. She highlights the deep bond and care Sakuntala has received
from the sage.

In essence, Anasuya reveals that Sakuntala's mother is the Apsara Menaka, who left her at
birth, and that she was subsequently raised by the esteemed Sage Kanva. This information
clarifies that Sakuntala's birth is the result of a union between a mortal and a celestial being,
and her upbringing has been within the pure and nurturing environment of Sage Kanva's
hermitage.

30.Why does the King offer Priyamvada his signet ring?

Here are the reasons for the King's offer and Priyamvada's response, presented in clear points
with specific character names:

 To Convey Authority and Respect: King Dushyanta offers the signet ring to
Priyamvada as a token of his royal authority and as a gesture of respect towards her
and her companion, Anasuya. He recognizes their close relationship with Shakuntala
and understands that they act as her confidantes and protectors in the hermitage. By
offering the ring, he signals his sincere intentions towards Shakuntala and assures
them that he will treat her with the honor befitting a queen.
 As a Means of Introduction and Assurance: The King is in disguise and has not
revealed his royal identity to Shakuntala and her friends. Offering the signet ring
serves as a subtle way for him to convey his importance without explicitly stating he is
the King. The ring, bearing his royal insignia, would be recognized by anyone who
might question his presence or intentions in the sacred grove. It acts as a silent
guarantor of his noble status.
 To Facilitate Assistance if Needed: Dushyanta anticipates a brief absence from the
hermitage to attend to pressing matters. By leaving his signet ring with Priyamvada, he
provides her and Anasuya with a means to seek royal assistance should any unforeseen
circumstances arise during his absence. The ring would grant them immediate access
to his court officials.
  Priyamvada's Prudence and Respectful Refusal: Priyamvada, along with Anasuya,
is portrayed as wise and discerning. While they are hospitable and respectful towards
the visiting King, they are also protective of Shakuntala and mindful of the hermitage's
sanctity. Therefore, Priyamvada does not accept the signet ring.
 Reason for Refusal: Priyamvada politely declines the King's offer, stating that his
words and honorable demeanor are sufficient assurance for them. She implies that they
trust his intentions and do not require a material token to feel secure in his presence or
during his brief absence. Accepting such a valuable royal possession would also be
inappropriate for the simple and renunciant lifestyle of the hermitage dwellers.

In essence, the King's offer of the signet ring is a gesture of goodwill, authority, and a
provision for potential aid. Priyamvada's refusal stems from her trust in the King's words and
her understanding of the appropriate conduct within the tranquil environment of the
hermitage.

31.Why does the King tell the General to call off the hunt?

why King Dushyanta orders the General to stop the hunt:

 A Sense of Respect for the Hermitage Environment: As the King and his entourage
pursue a deer, they enter the vicinity of Sage Kanva's hermitage. Dushyanta
recognizes the peaceful and sacred nature of this place. He understands that hunting
and the associated noise and potential violence would be a grave disturbance to the
ascetics and the tranquil environment they cultivate.
 Observation of the Deer's Innocence and Beauty: When the King finally gets a
clear view of the deer, he is struck by its grace and innocence. The playwright
Kalidasa beautifully describes the deer, and Dushyanta's reaction suggests a growing
reluctance to take its life. He seems to have a moment of empathy for the creature.
 Influence of the Hermitage's Atmosphere: The very air of the hermitage seems to
have a calming and morally influencing effect on Dushyanta and his men. The
General, upon approaching the King, also expresses a similar sentiment, noting the
peaceful atmosphere and suggesting that hunting here would be inappropriate. This
indicates that the sanctity of the hermitage is palpable and respected by all.
 Meeting with the Hermit: Shortly before deciding to call off the hunt, Dushyanta
encounters a hermit who informs him that the deer belongs to the hermitage and
should not be harmed. This encounter reinforces the King's growing hesitation and
provides a direct moral imperative to stop the hunt. The hermit's words carry the
weight of religious authority and the sanctity of the ashram's inhabitants.

In essence, King Dushyanta's decision to call off the hunt is a result of a combination of
factors: his respect for the sanctity of the hermitage, his appreciation for the beauty and
innocence of the deer, the pervasive peaceful atmosphere of the ashram, and the direct
instruction from a hermit residing there. This moment highlights Dushyanta's initial
sensitivity and adherence to dharma (righteous conduct) before the complexities of the play
unfold.
 32.Why do the hermits request King Dushyanta to come and stay in Sage Kanva’s
ashram?
33.Why does Dushyanta send Madhavya back to his court?

The hermits request King Dushyanta to stay in Sage Kanva's ashram for the following
reasons:

 Protection from Disturbances: They explain to the King that evil spirits are
disrupting their religious rites. These malevolent beings are creating obstacles and
causing distress during their sacred practices. They believe a powerful king like
Dushyanta, with his royal authority and strength, can effectively ward off these
disturbances and ensure the peaceful continuation of their spiritual duties.

Dushyanta sends Madhavya back to his court due to these reasons:

 To Maintain Appearances: When Dushyanta encounters Shakuntala and falls in

love, he wants to keep his identity as a king a secret from her and the hermits.
Madhavya, being his jester and close companion, would likely reveal his royal status
through his mannerisms and conversations. Sending Madhavya away helps Dushyanta
maintain the guise of a simple Gandharva (a celestial musician) or a nobleman visiting
the forest.
 To Facilitate His Romantic Pursuits: With Madhavya gone, Dushyanta has more
freedom to spend time in the ashram and pursue his growing affection for Shakuntala
without the constraints and potential mockery that Madhavya's presence might bring.
Madhavya's humorous and often inappropriate remarks could jeopardize Dushyanta's
attempts to win Shakuntala's heart.
 To Attend to Urgent Royal Duties (as an excuse): Dushyanta fabricates a reason to
send Madhavya back, claiming that he needs to dispatch his friend to the capital to
inform the Queen Mother about his well-being and his stay in the sacred grove. This
serves as a plausible explanation for Madhavya's sudden departure and further
solidifies Dushyanta's assumed identity.

Therefore, both actions – the hermits' request and Dushyanta's decision – are driven by the
specific circumstances and character motivations within the play. The hermits seek
protection for their spiritual practices, while Dushyanta manipulates the situation to facilitate
his romantic interest in Shakuntala while maintaining a false identity.

34.Identify and describe some figures of speech used to describe the love between
Sakuntala and Duhsanta.

the tender and powerful love between Sakuntala and Duhsanta in Kalidasa's
Abhijnanasakuntalam is beautifully portrayed through various figures of speech. Let's
explore some of them:
  Metaphor: The play uses metaphors to draw comparisons between their love and
elements of nature. For instance, Sakuntala is often likened to a delicate creeper (latā)
and Duhsanta to a strong tree (druma). This comparison, used by Sakuntala herself,
suggests their mutual dependence and the support Duhsanta offers her tender nature.
Their initial attraction can be seen as the creeper naturally twining itself around a
suitable tree.
 Simile: Similes, using "like" or "as," are also employed to illustrate the intensity of
their feelings. When Duhsanta first sees Sakuntala, his heart is described as being
agitated "like a river stirred by the wind." This simile vividly conveys the sudden and
powerful impact Sakuntala has on him. Similarly, their longing for each other after
separation might be described through similes evoking feelings of emptiness and
yearning.
 Personification: Nature plays a significant role in their love story, and often, natural
elements are personified to reflect or participate in their emotions. For example, the
vāta (wind) might be depicted as carrying their sighs or the kokila (cuckoo) as echoing
their longing through its calls. The ashoka tree, blossoming at the touch of a woman's
foot, can be seen as a silent witness and participant in Sakuntala's happiness and
anticipation of love.
 Hyperbole: While perhaps less frequent, there might be instances of hyperbole, or
exaggeration, to emphasize the depth of their emotions. For example, a character
might describe Duhsanta's longing for Sakuntala in terms that suggest an unbearable
level of suffering, though the play typically favors more subtle expressions of
emotion.
 Imagery: Throughout the play, Kalidasa uses vivid language to create sensory images
that enhance the portrayal of their love. Descriptions of Sakuntala's beauty, the serene
forest setting where their love blossoms, and the emotional intensity of their
encounters all contribute to a rich tapestry of imagery that allows the audience to feel
the depth and sincerity of their connection. The descriptions of the malati creeper and
the bees buzzing around the flowers create a sensual backdrop to their initial meetings.

These figures of speech not only beautify the language of the play but also deepen our
understanding of the profound and often complex nature of Sakuntala and Duhsanta's love.
They connect the human emotions to the natural world, highlighting the harmony and, at
times, the discord between them.

35.What is a Gandharva form of marriage? What does Dushyanta tell about this
marriage to Sakuntala?

What is a Gandharva form of marriage?

 It is a form of marriage based purely on the mutual love and consent of a man and a
woman.
 It does not require any religious rites, ceremonies, or the presence of family
members or witnesses.
 It is essentially a private union arising from the voluntary agreement of the couple.
  In ancient Indian texts, it is often associated with the Gandharvas, celestial beings
known for their musical talents and free-spirited nature.

What does Dushyanta tell about this marriage to Shakuntala?

When Shakuntala questions the nature of their union in the hermitage, Dushyanta reassures
her by speaking about the Gandharva form of marriage. He states:

 He affirms that their union, based on their mutual affection, aligns with the
Gandharva tradition.
 He implies that this form of marriage is valid and acceptable, especially for
individuals like them who have a strong connection.
 He suggests that it is a noble and time-honored practice, suitable for those deeply in
love.
 He essentially uses the concept of the Gandharva marriage to legitimize their
relationship in the absence of formal rituals or familial consent at that moment.

In essence, Dushyanta uses the Gandharva form of marriage to explain and justify their
spontaneous union to Shakuntala, emphasizing the power of their love as the binding force.

36.Why does Dushyanta feel sad on listening to the song about the bee?

In Kalidasa's Abhijnanasakuntalam, Dushyanta's sadness upon hearing the song about the
bee is a poignant moment that reveals his subconscious longing and the stirrings of memory.
Here's a breakdown of why he feels this way:

 Resonance with his own situation: The song describes a bee that has tasted the
nectar of a flower and then flies away, only to return to the same blossom with
renewed desire. This mirrors Dushyanta's own experience. He spent a blissful time
with Shakuntala, like a bee savoring nectar, and then left her. The song evokes a sense
of his own fleeting happiness and perhaps a subconscious yearning to return to that
joy.
 Unconscious stirring of memory: Although Dushyanta is under the curse and doesn't
consciously remember Shakuntala, the deep emotional connection he formed with her
hasn't completely vanished. The imagery of the bee and the flower likely triggers a
faint, unrecognized echo of his love for her. The song acts as a subtle reminder of a
profound emotional experience that his conscious mind cannot grasp.
 Thematic connection to love and separation: The play itself explores the themes of
love, separation, and reunion. The song of the bee encapsulates this cycle in miniature.
Dushyanta's sadness reflects the pain inherent in separation, a pain he has
unknowingly inflicted on Shakuntala and will eventually experience himself more
fully when he regains his memory.
 Nature as a catalyst for emotion: In Abhijnanasakuntalam, nature plays a significant
role in reflecting and amplifying human emotions. The description of the bee flitting
among the fragrant jasmine creeper (vanajyotsna) and the sirisa flower (sirisa) creates
a sensory experience that touches Dushyanta on a deep, intuitive level. The beauty and
 the implied sweetness of the encounter in the song contrast with his current state of
vague unease.
 Foreboding and dramatic irony: For the audience, Dushyanta's unexplained sadness
creates dramatic irony. We know the reason behind his melancholy, while he remains
ignorant. This foreshadows the eventual revelation of his past and the intense regret he
will feel when he remembers Shakuntala. The song serves as a subtle hint of the love
he has lost and will desperately seek again.

In essence, the song about the bee acts as a powerful emotional trigger for Dushyanta. It
resonates with his past experience, stirs his subconscious memory, and foreshadows the
central conflict of the play, all contributing to his feeling of inexplicable sadness.

37.Why do Sarngarava and Saradvata feel unwell on entering Dushyanta’s palace?

The play doesn't explicitly state that they feel physically unwell upon entering Dushyanta's
palace. Instead, their discomfort is more psychological and stems from the stark contrast
between their hermitage and the king's opulent environment.

Here are the key points explaining their unease:

 Contrast in Environment: They are accustomed to the serene and simple life of the
hermitage. The palace, filled with grandeur, luxury, and bustling activity, feels alien
and perhaps even overwhelming to them. The descriptions of the palace emphasize its
richness and artificiality, a stark departure from the natural and spiritual atmosphere
they are used to.
 Moral Discomfort: Sarngarava and Saradvata are righteous ascetics focused on
dharma (duty and righteousness). The palace, with its potential for worldly distractions
and royal ego, might feel morally compromising to them. They are there on a serious
mission regarding Shakuntala's acceptance, and the opulent surroundings could be
perceived as a hindrance to this spiritual and ethical purpose.
 Concern for Shakuntala: They have brought Shakuntala to Dushyanta so he can
acknowledge her as his wife. Witnessing the king's luxurious lifestyle might make
them anxious about Shakuntala's future and whether she will be treated with the
respect and dignity she deserves. They are protective of her and might feel uneasy
about her integration into this different world.
 Focus on Duty: Their primary concern is fulfilling the duty entrusted to them by Sage
Kanva. They are focused on delivering Shakuntala and ensuring Dushyanta recognizes
their marriage. The splendor of the palace is likely a distraction from this solemn task
and might even be seen as a potential obstacle if it indicates a king lost in worldly
pleasures.

In essence, their "unwellness" is not a physical ailment but a feeling of being out of place, a
sense of moral unease, and perhaps a degree of apprehension about the task at hand and
Shakuntala's future in such a different environment. They are men of the forest, and the
artificiality and grandeur of the palace stand in stark contrast to their natural and ascetic way
of life.
 38.What was the celestial body that had taken away Sakuntala?

It was Menaka, a celestial nymph (an apsara), who took away Shakuntala.

Here are the details in simple points:

 The Reason: King Dushyanta had failed to recognize Shakuntala due to the curse of
the sage Durvasa. The curse stated that anyone Dushyanta was thinking of would be
forgotten by him until he saw a token of remembrance.
 The Token: The token was the royal ring Dushyanta had given to Shakuntala.
Unfortunately, she lost this ring while bathing in a pond.
 Shakuntala's Plight: Without the ring, Dushyanta genuinely could not remember his
marriage to Shakuntala and refused to acknowledge her.
 Celestial Intervention: Seeing Shakuntala's distress and knowing her innocence, her
mother, Menaka, a celestial being, descended from heaven.
 The Abduction: Menaka then took Shakuntala away to the celestial realm.
 The Aftermath: Shakuntala lived in the hermitage of Maricha (also known as
Kashyapa), a wise sage, in the celestial realm for many years. It was there that she
raised her son, Bharata.
 The Reunion: Eventually, Dushyanta found the lost ring, and the curse was lifted. He
then remembered Shakuntala and was filled with remorse. He was later reunited with
Shakuntala and their son in Maricha's hermitage.

39.Why had the King given his signet ring to Sakuntala?

the reason King Dushyanta gave his signet ring to Shakuntala in Kalidasa's play
Abhijnanashakuntalam. Here are the reasons, presented in clear points with specific
character names:

 As a token of remembrance: King Dushyanta gave the ring to Shakuntala as a

memento of their secret marriage and the time they spent together in the hermitage. He
wanted her to have something tangible to remember him by when he returned to his
kingdom.
 As a symbol of his promise: By giving her the ring, Dushyanta was essentially
promising to send his men to escort her to the palace. The ring served as a symbol of
his commitment to acknowledge her as his wife.
 For identification: Dushyanta instructed Shakuntala to show the ring to anyone who
might doubt her connection to him. It was meant to serve as proof of their union and
his royal identity, ensuring she would be received with due respect at the palace.
 As a source of authority: The signet ring bore the King's name and royal insignia.
Possessing it gave Shakuntala a degree of authority and credibility, making it more
likely for others to believe her claim of being Dushyanta's wife.
In essence, the ring was a crucial element in Dushyanta's plan to later recognize Shakuntala
and bring her into his royal household. Unfortunately, as the play unfolds, the loss of this
very ring leads to a significant misunderstanding and separation between Dushyanta and
Shakuntala.

40.Why is the fisherman arrested by the police?

The fisherman is arrested by the police because he is found in possession of a royal ring that
belongs to King Dushyanta. Here are the details in simple points:

 Discovery of the Ring: The fisherman finds a signet ring while cutting open a large
fish he caught. The ring is very valuable and has the King's name engraved on it.
 Suspicion of Theft: When the fisherman tries to sell the ring, the policemen
(identified as two city guards) become suspicious. They believe he must have stolen it,
as a common fisherman would not likely possess such a precious royal item.
 Accusation and Arrest: The policemen accuse the fisherman of theft. Despite his
explanation of how he found the ring inside the fish, they do not believe him. They
arrest him and take him to the police station.
 Intention to Investigate: The policemen state their intention to question him further
and determine the truth behind how he came to possess the royal ring.

Therefore, the fisherman's arrest is solely due to the suspicion arising from his possession of
the King's signet ring.

41.Who is Dhana-Vredhi and what happens to him?

 Who he is: Dhana-Vredhi is a wealthy merchant residing in the kingdom. The play
explicitly mentions that he dies without leaving any heir.
 What happens to him:

Upon his death without an heir, the royal officials, as per the prevailing law,
seize his considerable wealth. This is a common practice in ancient Indian legal
systems when there is no one to inherit the property.

Later in the play, King Dushyanta, having regained his memory and recognized
Shakuntala as his wife, feels deep remorse for his past actions. Learning about
the seizure of Dhana-Vredhi's wealth, and now knowing that Shakuntala is
pregnant with his child, he realizes that his son will be the rightful heir to
Dhana-Vredhi's fortune.

King Dushyanta then issues an order to return the merchant's wealth. He

declares that since his son, who is related to Dhana-Vredhi through Shakuntala
(as she belongs to the same lineage or gotra), is alive in her womb, the property
should rightfully belong to the unborn child.
So, Dhana-Vredhi dies childless, his wealth is initially confiscated by the state, but it is later
ordered to be returned to his rightful heir, who is Dushyanta and Shakuntala's unborn son,
Sarvadamana (who is later known as Bharata). This incident becomes a significant point in
the play, highlighting Dushyanta's regained sense of justice and his acceptance of his
responsibilities towards Shakuntala and their child.

42.Why does Lord Indra send Matali to fetch Indra? How does Matali create a
welcome diversion?

Why does Lord Indra send Matali to fetch Dushyanta?

 Lord Indra needed King Dushyanta's help in a battle against demons.

 These demons were proving to be a formidable threat to the gods.
 Indra recognized Dushyanta's bravery and prowess in warfare and believed he was the
only one capable of defeating them.
 Therefore, Indra sent his charioteer, Matali, to bring Dushyanta to the celestial realm
to aid him in this crucial conflict.

How does Matali create a welcome diversion?

 While Dushyanta is preoccupied with the painful memory of Sakuntala and the
injustice he feels he inflicted, Matali arrives with the news of Indra's summons.
 This urgent call to duty serves as a powerful diversion for Dushyanta.
 It shifts his focus from his personal sorrow and guilt to the responsibilities of a king
and a warrior, offering him a temporary respite from his inner turmoil.

How does Matali create a welcome diversion?

 After Dushyanta successfully helped Indra defeat the demons, Matali suggested that
they descend to Earth before returning to Amaravati (Indra's capital).
 Matali mentioned that Dushyanta should pay homage to Sage Marica, the father of
Aditi and a highly revered sage, who resided in his hermitage.
 This suggestion served as a welcome diversion for Dushyanta, offering him a respite
from the heavenly battles and a chance to visit a sacred place.
 Unbeknownst to Dushyanta, this "diversion" was orchestrated by fate to reunite him
with Shakuntala and their son.

43.How does Dushyanta describe the ashram of sage Marica?

How does Dushyanta describe the ashram of sage Marica?

 When Dushyanta finally arrives at the ashram of Sage Marica in heaven, he is struck
by its serene and otherworldly beauty.
 He describes it as a place where the natural world exists in perfect harmony.
  He notes the presence of the Kalpavriksha (wish-fulfilling tree), indicating the divine
nature of the surroundings.
 He observes celestial nymphs tending to the sacred fire and the overall atmosphere of
purity and spiritual power that permeates the hermitage.

44.What does sage Marica predict for Sakuntala’s son?

What does sage Marica predict for Sakuntala’s son?

 Sage Marica, through his divine insight, predicts a glorious future for Sakuntala's son,
Sarvadamana (meaning "all-tamer").
 He foresees that the boy will grow into a powerful and righteous ruler, destined to
become a universal emperor.
 Marica also reveals that Sarvadamana will be known by the name Bharata, and his
lineage will be celebrated as the Bharata dynasty.

45.What does King Dushyanta notice on the palm of the little boy in sage Marica’s
ashram?

What does King Dushyanta notice on the palm of the little boy in sage Marica’s
ashram?

 In Sage Marica's ashram, Dushyanta is captivated by a strong and fearless young boy
playing with a lion cub. This boy is, unknowingly to him at first, his son,
Sarvadamana.
 Dushyanta notices a unique birthmark, a chakravartin lakshana (the mark of a
universal emperor), on the palm of the little boy's hand.
 This distinctive mark, along with the boy's extraordinary bravery and resemblance to
himself, stirs a deep and inexplicable affection within Dushyanta, eventually leading
to the recognition of Sarvadamana as his son.

46.Describe the difference forms/phases of love (sringara rasa) that are portrayed
by Kalidasa in the lives of Dushyanta and Sakuntala.

Let's delve into the different phases of sringara rasa as experienced by Dushyanta and
Sakuntala:

Here are the distinct forms or phases of love they experience:

 Initial Attraction and Curiosity: Their first encounter in the hermitage sparks a
nascent attraction. Dushyanta, captivated by Sakuntala's beauty and grace, feels an
immediate pull. This is evident in his admiring descriptions of her and his desire to
know more about her lineage. Sakuntala, though initially reserved, is also clearly
 drawn to the noble and handsome king. The presence of her friends, Anasuya and
Priyamvada, and their playful banter highlights this budding interest.
 Mutual Infatuation and Secret Longing: As Dushyanta lingers in the hermitage,
their interactions deepen. They exchange glances, engage in sweet conversations
(often facilitated by Sakuntala's friends), and a mutual infatuation blossoms. However,
societal constraints and Dushyanta's hidden identity as a king create a sense of secrecy
around their growing feelings. Sakuntala feels a quiet longing in Dushyanta's absence
when he has to return to his kingdom.
 Passionate Love and Union: Their love culminates in a secret Gandharva marriage.
This phase is characterized by deep passion, intimacy, and a sense of complete union.
They experience the joy and fulfillment of their love, albeit away from the
conventional societal norms.
 Separation and Agony of Love in Absence: The curse by the irascible sage Durvasa
brings about a painful separation. Dushyanta, due to the curse's effect on his memory,
fails to recognize Sakuntala when she arrives at his court. This phase showcases the
intense agony of love in absence, experienced by both. Sakuntala faces rejection and
humiliation, while Dushyanta suffers from a vague sense of loss and yearning without
understanding its cause. The descriptions of Sakuntala's sorrow in the hermitage and
Dushyanta's restlessness in the palace vividly portray this phase.
 Remorse, Remembrance, and Reunion: Time and the recovery of the signet ring
lead to the lifting of the curse and Dushyanta's eventual remembrance of Sakuntala.
This phase is marked by deep remorse and regret for his forgetfulness and unjust
treatment of her. His love is rekindled with greater intensity, now tinged with guilt and
a profound desire for reunion. The play culminates in their reunion in Maricha's
hermitage, signifying the restoration and triumph of their love, now matured and
strengthened by the trials they have endured. Their son, Bharata, becomes a symbol of
their enduring bond.

Throughout these phases, Kalidasa beautifully portrays the different shades of sringara rasa,
from the initial delicate attraction to the intense passion of union, the agonizing pain of
separation, and finally, the profound joy of reunion. The natural world, with elements like
the ashoka tree, the kesara flower, and the deer, often mirrors and enhances the emotional
states of Dushyanta and Sakuntala.

47.Discuss the different obstacles faced by both hero and heroine in their love, and
its happy ending.

Obstacles Faced by Dushyanta and Shakuntala:

 The Curse of Sage Durvasa: This is arguably the most significant obstacle. When
Shakuntala, lost in thoughts of Dushyanta, fails to attend to the visiting sage Durvasa,
he curses her. The curse states that Dushyanta will forget her until he sees the ring he
gave her as a token of their love. This sets in motion a chain of unfortunate events.
 Shakuntala's Distraction and Forgetfulness: While not an external force,
Shakuntala's deep love and longing for Dushyanta cause her to be inattentive to her
duties as a host. This leads directly to Durvasa's curse.
  The Loss of the Ring: As Shakuntala travels to meet Dushyanta in his kingdom, the
ring slips from her finger and is swallowed by a fish in the sacred waters of the
Ganges. This prevents her from being recognized by Dushyanta when she arrives.
 Dushyanta's Amnesia: Due to the power of Durvasa's curse, Dushyanta completely
loses all memory of his encounter with Shakuntala, their marriage, and the vows they
made. He sees her as a stranger and doubts her claims.
 Social and Royal Obligations: Dushyanta is a king bound by the duties of his
kingdom and the expectations of his court. Even if he vaguely remembered
Shakuntala, accepting a woman who appeared from the forest with no royal lineage or
formal introduction would have been a significant challenge to his authority and
societal norms.
 Shakuntala's Lack of Proof: When Shakuntala arrives at Dushyanta's court, she has
no concrete evidence to support her claims of marriage. The ring, her most crucial
token, is lost. The hermits accompanying her can only vouch for her virtuous
character, not the secret Gandharva marriage.
 Dushyanta's Doubt and Suspicion: Without the ring to trigger his memory,
Dushyanta is filled with doubt and suspicion towards Shakuntala. He questions her
character and the legitimacy of her claims, influenced by the potential scandal and the
lack of any prior knowledge of their union.
 Rejection and Humiliation: Facing Dushyanta's denial in the royal court, Shakuntala
experiences immense heartbreak and humiliation. She is publicly rejected by the man
she loves and forced to defend her honor without any means of proof.
 Separation and Longing: Following her rejection, Shakuntala is taken away by a
divine being (implied to be Menaka, her celestial mother) to Maricha's hermitage. This
forced separation causes immense pain and longing for both Dushyanta, who
gradually starts to vaguely recall their past, and Shakuntala, who lives in isolation
nurturing their unborn child.

The Happy Ending:

 The Recovery of the Ring: A fisherman finds the ring inside a fish and presents it to
the royal guards. Upon seeing the ring, Dushyanta's memory is instantly restored. He
vividly recalls his time in the hermitage, his marriage to Shakuntala, and the love they
shared.
 Dushyanta's Remorse and Realization: Overwhelmed with guilt and remorse for his
cruel rejection of Shakuntala, Dushyanta is consumed by regret and self-reproach. He
recognizes the depth of his love and the injustice he has committed.
 Divine Intervention: Dushyanta, while assisting Indra in a celestial battle, is guided
by Matali, Indra's charioteer, to Maricha's hermitage. This divine intervention
orchestrates their reunion.
 The Reunion at Maricha's Hermitage: Dushyanta arrives at Maricha's hermitage
and is overjoyed to find Shakuntala and their son, Sarvadamana (also known as
Bharata). He recognizes Shakuntala and begs for her forgiveness, which she readily
grants.
 Recognition of Sarvadamana: Dushyanta is filled with paternal love and pride upon
seeing his brave and powerful son, Sarvadamana. Maricha confirms Sarvadamana's
parentage, solidifying the family's reunion.
  Acceptance and Blessing: Maricha, the wise sage, blesses Dushyanta and Shakuntala,
acknowledging the purity and strength of their love. He explains the circumstances of
the curse and its eventual end.
 The Return to the Kingdom: Finally, Dushyanta returns to his kingdom with
Shakuntala and Sarvadamana, where she is accepted as his queen and their son as the
heir apparent. Their love, tested by significant obstacles, culminates in a joyful and
harmonious union, ensuring a happy ending for the hero and heroine.

48.Discuss the dramatic function of the ring and the curse.

The Ring: A Token of Love and a Catalyst for Recognition

The ring, a seemingly simple object, plays a crucial dramatic function in the play:

 A Symbol of Love and Commitment: King Dushyanta gives the signet ring,
inscribed with his name, to Shakuntala as a tangible token of his love and promise
before he leaves her in the hermitage. It represents their secret Gandharva marriage
and his vow to remember and bring her to his kingdom. This physical object embodies
their emotional bond.
 A Test of Trust and Memory: The ring serves as a crucial element for Shakuntala to
present as proof of her marriage to Dushyanta when she arrives at his court. It is meant
to jog his memory and validate her claim. Without it, she is rendered powerless and
unbelievable in the eyes of the king and his court.
 A Plot Device for Separation and Suffering: The loss of the ring becomes the
central cause of the tragic separation between Dushyanta and Shakuntala. When the
ring slips off her finger while bathing in a pool of water, and is swallowed by a fish, it
prevents Dushyanta from recognizing her. This leads to Shakuntala's painful rejection
and her subsequent isolation.
 A Catalyst for Remembrance and Reconciliation: The dramatic arc of the play
hinges on the eventual recovery of the ring by a fisherman. When the fisherman
presents the ring to the king, Dushyanta's memory is instantly restored. The sight of
the familiar inscription triggers a flood of remorse and longing, setting in motion his
desperate search for Shakuntala and their eventual reunion.
 A Symbol of Fate and Divine Intervention: The accidental loss and recovery of the
ring can also be seen as a subtle indication of fate or divine intervention guiding the
events of the play. It highlights the role of chance and destiny in shaping the
characters' lives and the unfolding drama.

The Curse: An External Force Shaping the Narrative

The curse bestowed upon Shakuntala by the irascible sage Durvasa serves a vital dramatic
function:

 An External Obstacle and Source of Conflict: The curse introduces an external

force that creates a significant obstacle to the love and union of Dushyanta and
 Shakuntala. It is not an internal flaw in their characters but an external event that
drives the central conflict of the play.
 A Plausible Explanation for Dushyanta's Amnesia: The curse provides a believable
reason for Dushyanta's inexplicable forgetfulness. Without it, his denial of Shakuntala
would appear callous and unmotivated. The curse adds a layer of supernatural
influence, making his amnesia a consequence of a divine decree.
 A Driver of Suspense and Pathos: The curse creates dramatic tension and evokes
pathos in the audience. We witness Shakuntala's despair and helplessness as she is
rejected by the man who swore to love her. The audience is aware of the reason behind
Dushyanta's amnesia, creating dramatic irony and a sense of anticipation for the
eventual lifting of the curse.
 A Mechanism for Delay and Purification: The curse ensures a period of separation
and suffering for both Dushyanta and Shakuntala. This separation allows Dushyanta to
realize the depth of his love and experience remorse for his actions. It also allows
Shakuntala to mature and endure hardship, ultimately leading to a more profound and
lasting reunion.
 A Reflection of Ancient Indian Beliefs: The curse reflects the ancient Indian belief in
the power of asceticism and the potential consequences of disrespecting holy figures.
It adds a cultural and religious dimension to the play.

In conclusion, both the ring and the curse are indispensable dramatic devices in the
Abhijnanashakuntalam. The ring acts as a tangible link between the lovers, a catalyst for
separation and recognition, while the curse serves as an external force that drives the plot,
explains Dushyanta's amnesia, and ultimately leads to a more meaningful resolution.
Together, they weave a compelling narrative of love, loss, memory, and reconciliation.

49.Describe the King’s painting of Sakuntala. Apart from the painting, in what
other ways did the King seek to console himself?

The King's Painting of Shakuntala

King Dushyanta's painting of Shakuntala is described in detail during the fourth act,
primarily through the observations of his companion, Vidushaka Madhavya. Here are the
key elements:

 Incorporation of Nature: The painting isn't just a portrait of Shakuntala herself. It

beautifully integrates elements of the hermitage where they first met. We see
depictions of the Malini River, with swans swimming gracefully.
 Floral Adornments: Shakuntala is adorned with flowers typical of the forest. The
painting captures her wearing a garland of sirisha flowers.
 Companion Animals: The artist includes her beloved animal companions. A fawn is
depicted trustfully rubbing its horns against her hand, and a bee is shown hovering
near her face, as if drawn to the sweetness of a kesara flower she holds.
 Emotional Resonance: The painting aims to capture not just her physical beauty but
also her gentle and affectionate nature, her connection with the natural world, and
perhaps a hint of the innocent love that blossomed between them.
  A Work in Progress: Interestingly, the painting is not yet complete. The King is still
working on certain details, indicating his ongoing preoccupation with Shakuntala and
his desire to perfectly capture her essence. He mentions the need to refine the
placement of the swans and the shading of her limbs.

Other Ways the King Sought to Console Himself

Apart from the painting, King Dushyanta attempts to find solace and distract himself from
his intense longing for Shakuntala in several other ways:

 Reminiscing about their time together: The King frequently recalls specific
moments and conversations he shared with Shakuntala in the hermitage. These
memories, though bittersweet, offer a temporary connection to the past. He remembers
her gentle nature, her care for the plants like the Navamalika creeper, and their
shared experiences.
 Engaging in his royal duties: Dushyanta tries to immerse himself in the affairs of the
state and his responsibilities as a king. This serves as a distraction, occupying his mind
with matters of governance and his people.
 Seeking companionship: He spends time with his friend and jester, Vidushaka
Madhavya, hoping for lighthearted conversation and a temporary escape from his
sorrow. However, even these interactions often lead him back to thoughts of
Shakuntala.
 Observing nature: Just as his painting incorporates natural elements, the King
himself finds a melancholic comfort in observing the natural world around him. He
sees reflections of Shakuntala's beauty and the idyllic setting of their first meeting in
the forests and rivers.
 Experiencing physical reminders: Objects associated with Shakuntala, like her ring
(before he loses it), evoke strong memories and a sense of her presence, though they
also intensify his pain after her departure.
 Expressing his emotions through art and poetry: The act of painting itself is a form
of emotional expression and a way for the King to process his feelings of love and
loss. His descriptions of Shakuntala to Madhavya also take on a poetic quality,
revealing the depth of his emotions.

Ultimately, none of these attempts fully succeed in consoling the King. His love and longing
for Shakuntala are profound and persistent, and true solace only comes with their eventual
reunion.

Cilappatikaram

1.