• Besides being brother-sister they were good friends too and their friendship was

exemplary.
The love between a `sakha' and a `sakhi', as Draupadi and Lord Krishna used to
address each other, has no parallel in any other human relationship, says the guru.
"This friendship crosses all barriers and breaks the man-woman barrier,"
This is a symbol of friendship uncontaminated by fear or lust between man and
woman. This is symbolized in the relationship between Krishna and Draupadi. This
symbol of Krishna-Draupadi relationship must be translated into our social life. So
long as this does not happen woman will never reach the status of a human being
which ought to be her birth-right. As a mother she is worshipped as a Goddess, but
never will she be treated as a human-being. She will remain either a Goddess or a
property of a man.
• Draupadi was crying and shouting for help but nobody in the whole kingdom could
help her. Everybody had their own reasons for it. That kingdom contained one of the
most powerful men in the history of India however nobody could show their virility to
help her. Finally she realized that only one power could help her from that trouble
and that is Krishna – the only MAN. She started to pray for him to come and help
her. But before Krishna arrived to help and save her, a long time had passed. The
time went by.
• Once Sathyabhama and Rukmini both were taken by surprise by the amount
of Grace that Krishna bestowed on Draupadi, the queen of the Pandavas,
whose story was one lone series of humiliations and calamities. Krishna
rescued her from dishonour and distress time after time; they were curious to
know the nature of the devotion that could draw down on her the Grace of
God in such a continuous stream. So, Krishna took them both with him. One
day, when he went to Indraprastha, Arjuna had gone hunting and Draupadi
was drying her hair after her bath. Krishna asked the queens to comb her hair
for it had got into too much tangle. When they did so, they heard from the
end of each hair the sound of nama japam (repetition of Lord’s name),
"Krishna, Krishna, Krishna ......." That was the extent of her deep devotion
to the Lord. It had impregnated into each single hair of her head.
• In spite of her sacrifices, the loss of all her five sons, the final tragedy of
Draupadi comes when she is deserted by her husbands during the
mahaprasthana or the journey to heaven through the Himalayan slopes, and
dies alone(though some interpretations say Bheema stayed by her side and
in her dying moments she realizes with sorrow how she could never respond
to Bheema’s unconditional love- so enamored was she by Arjuna).

• Devotion to Krishna

Krishna treats Draupadi as his sister, pledges his friendship to Draupadi and vows to show the world the greatest

example of friendship. This is quite possibly why Krishna helps Draupadi when the Pandavas lose her in a gamble.
As per Narada and Vayu Puranas, Draupadi was composite Avatar of Goddesses Shyamala (wife of Dharma),

Bharati (Wife of Vayu), Sachi (wife of Indra), Usha (wife of Ashwinis) and hence married their earthly counterparts in

form of Five Pandavas. Enraged at a jest by Parvati and the four goddesses, Brahma cursed them to human birth

which the solution Parvati brought about was to be born as one woman, Draupadi and hence share the earthly body

for a smaller period of time. Draupadi 's characteristic anger and fight against injustice reflects the Parvati or her

Shakti, Kali inhabiting Draupadi 's mortal flesh at times. At other times, Draupadi was docile and even waited to be

rescued (as in case of Jayadratha and Jatasura) showing the qualities of other goddesses like Sachi and Usha. Other

times, she showed cunning and guile to hide their true identity and still use Vayu putra Bhima to kill Keechaka like

Goddess Bharati would. Draupadi was also avatar of Goddess Shree or Wealth who was joint wife to five Indras, aka

Five Pandavas. She was to be born several times for imprisoning the Indras. First time was as Vedavati who cursed

Ravana (here we find yet another goddess Avatar Swaha, wife to Agni). She then came again as Maya-Sita

especially to take revenge from Ravana while Agni hid the real Sita. Third one was partial either Damyanti (whos

ehusband Nala was equivalent to Dharma, Vayu, Indra just like the Pandavas) and her daughter Nalayani. She

married Sage Mudgala. Fifth Avatar was Draupadi herself. So we find in Draupadi, a composite avatar of Kali,

Parvati, Sachi, Shyamala, Usha, Bharati, Shree, Swaha, the eight goddesses.

Krishna calls Draupadi his sakhi, or friend. Another story says the reason he helps Draupadi is that she prayed with

utmost devotion. When Krishna had cut his finger on the Sudarshan Chakra, she bound it with her Sari, this act being

the origin of Rakhi. The another story of origin of Rakhi is Sachi tying thread to Indra. Sachi's avatar is Draupadi.

Also, Krishna is the one who opposes her marriage to Karna and promotes her marriage to Arjuna

Draupadi is the exemplification of bhakti to God. She showed utmost faith to Lord Krishna.

Draupadi's Pride Crushed

This story in *Kashiram Das’ Bengali Mahabharata does not occur in
the Sanskrit recensions. It is placed between the Savitri and the
Dharma-Baka episodes in the Vana Parva. It is also found in the Tamil
version of the epic. Both must be drawing upon a common source that
has not yet been found. Very interesting light is thrown on meanings
the narrator wishes to convey by using different names of Krishna and
Draupadi at different stages of the narrative. Readers are invited to
mull over these and draw their conclusions.
Following the recital of the Savitri-Satyavan story, Yudhishthira tells Krishna that they ought to
leave Kamyaka forest as the Kauravas may disturb them here repeatedly and the period of
incognito exile is approaching. Krishna approves and accompanies the Pandavas. Towards the
end of the second day they reach the delightful Kamya Lake, a renowned “tirtha”. Krishna asks
them to rest and purify themselves in this best of “tirthas” by bathing and making offerings to the
manes. Three nights they spend there happily. On the fourth morning Yajnaseni muses, “In the
three worlds I am the only sati, husband-dedicated, accompanying my husbands in forests,
grieving in their grief. Repeatedly the munis praise me. Surely I can count my life successful.
What greater fame than mine can the ruler of all the world lay claim to?” Thus did Yajnaseni
glorify herself. Knower-of-secrets, chakra-wielder Narayana knew and thought to crush her
pride.

They came upon a lovely ashram with many trees laden with fruits. Fate made them tired of
travelling and they decided to rest in that spot, delightful as heaven itself. Suddenly Krishna’s
eyes fell upon a mango, unseasonal, dangling from a branch. “See this amazing sight,” she said
to Arjuna. “If you feel kindly towards me, please pluck this mango for me.” Hearing this,
Dhananjaya shot a divine arrow and brought that mango to Krishna. As she held the mango
happily in her hand, Devaki’s son appeared and said, sadly, “What is this you have done
Partha? Truly, a grievous misdeed has been done today. How can I blame you? It is fate’s
decree and you have to suffer for your past deeds. Such decisions are taken by those whose
time is up. Even pundits lose their discrimination and commit errors. Surely, I fear you will be
destroyed, otherwise why should such an evil intent seize you?’

Hearing Krishna’s words king Yudhishthira most anxiously said, “Speak, valiant Yadu, what is it
that one such as you is fearful? It is no small matter, son of Devaki. This unseasonal fruit is the
cause of misfortune. Whose is this forest? Who is that great one and how powerful? How shall
we save ourselves today in this forest? Pray save us, for your words are infallible as the
thunderbolt.”

Shri Krishna said, “The muni’s name is Sandipan and this garden is his. Gods and demons
tremble at his name. His speech is infallible like the thunderbolt. No siddha and rishi in the three
worlds can compare to Sandipan in ascesis. For ages he lives in this forest and rarely goes
elsewhere. At dawn he leaves to perform ascesis, fasting the whole day. See how his ascesis
fructifies in a miracle. Every day a single mango ripens on this tree. When the muni returns in
the evening, in great satisfaction he plucks the mango from the tree and eats it. Thus he has
passed a long time. Such a mango has Partha plucked for Draupadi. This misfortune is the
result of their past faulty karma. Returning from his penance to the ashram and not finding the
mango, the muni will turn all into a heap of ashes. I can see no way out. Alas, Partha, alas!
What have you done!”

With folded hands king Yudhishthira, deeply agitated, said to Govinda, “All the good and ill of
Pandavas is yours. None can save the Pandavas. It is no secret, Devaki’s son. If you wish, save
us, or do what you will. Who can kill one sheltered by you? What you cannot do others had
better not even think upon. We five are under your protection. Speak, Narayana, how shall we
be saved?”

Hearing Dharma’s words, Shri’s spouse said, “If the tree appears just as it was when the mango
was on it, then all can be saved, O king.”

Yudhishthira said, “In these three worlds, he who nourishes all their beings, at whose behest
creation and destruction happen, why should he bother to fix a mango to the branch?”

Govinda said, “There is a remedy whereby the mango can be re-fixed to the branch and
everyone will be saved. You can do this if you wish-- it is nothing much, if you speak the truth,
abjuring deception, Dharma-king.”

Yudhishthira said, “Whatever you command, Krishna. If it is within my power, let the remedy be
applied. Who desires death instead? Command us and we shall do it with all our heart and
soul.”

Govinda said, “It is nothing much, O King. Everyone will be saved. Listen, great king, Drupada’s
daughter and you five must say before me what is it that rises every moment in you. If you
speak discarding deception, then will the mango be re-fixed.”

All undertook to do so. First spoke Dharma’s son. “Hear, wish-fulfilling Chintamani, ever I think
on Narayana. Should I regain past prosperity, Narayana, day and night I would perform
Brahmin-feeding yajna. Other than this I have no desire and all the time this is what I hold in my
mind and heart.”

The unseasonal mango rose upwards to some height, astonishing and delighting everyone.
Then said Vrikodara, “Hear my words, Krishnachandra! This is what I think day and night: with
blows of my mace I’ll slay the hundred Kauravas; riving open wicked Duhshasana’s breast with
my nails, I’ll fill my stomach with his blood. Krishna’s tresses will I tie up with these hands. That
wicked Kuru, mightily intoxicated with pride, lifted his garment to show Draupadi his naked thigh.
That I’ll shatter in battle with my mace. This is what I hold in my heart day and night.”

When Bhima had spoken, the mango rose further upward.

Aruna said, “This rises in my mind, that when we five brothers came to the forest I strewed dust
in both hands in all directions. With weapons as numerous cutting down the wicked Kshatriyas,
will I slay valiant Karna with a divine arrow. Bhimasena will kill the hundred brothers—thinking
on all this I pass the time. Hear my mind’s words, Narayana.”

Then the mango rose further upwards.

Nakula said, “Hear Krishna what I think of. When the ruler of Dharma will be king again, I will be
the crown prince as before. I will introduce the ruling community to the Dharma-raja, will
examine and report to him the kingdom’s good and ill.”

Then the mango roses further upwards.

Sahadeva said, “Ever I think that returning to the kingdom when Yudhishthira will sit on the
throne I will fan him with a chowry, will find out about all citizens and will ever be engaged in
feeding Brahmins. All sorrows will I forget in looking after our mother. This treasured wish have I
declared frankly.”

Thereupon the mango rose further upwards, almost touching the branch.

Then, slowly, softly, spoke Yajnaseni: “This is what I think of day and night: all those wicked
persons who have pained me so much, at the hands of Bhima and Arjuna they all shall be slain.
All their women will weep in sorrow and I, delighted, will secretly mock them. Celebrating a great
yajna as before, I will happily look after all friends and relatives.”

As gifted Krishna said this, the mango dropped to the ground again.

Terrified, Yudhishthira then said, “Why did the mango fall down? Tell us Yadu hero!”
Govinda said, “O King, what shall I say! Drupada’s daughter ruined everything. She spoke all
false words. For that reason, son of Dharma, the mango fell down.”

Anxiously the five brothers said with hands folded, “Find a way out, do something Krishna so
that the mango rises up!”

Govinda said, “Krishna! Speak the truth and surely the mango will be fixed to the tree.”

The lord of Dharma said to Krishna, “Why do you destroy the world, gifted one? Discarding
deception speak before Govinda. The lives of all will be saved if the mango re-fixes to the tree.”

Though the son of Dharma spoke thus, the lady remained silent, saying nothing. Seeing this,
bow-wielding Partha became furious and strung a divine arrow to kill Draupadi. Arjuna said,
“Quickly speak truthful words, otherwise with this sharp arrow I’ll slice off your head.”

When mighty Partha spoke thus, then gifted Krishna, laying aside shame, spoke. Draupadi said,
“Lord, what shall I say! You know the spoken and unspoken thoughts of all. When heroic Karna
came in the yajna, seeing him I mused that were he Kunti’s son then with him I would have six
husbands. That is what came to my mind now.”

When she said this, the mango shot up that very moment and was on the branch of the tree as
previously. Acknowledging this a miracle, all were delighted. Saved, Yudhishthira remained
silent. Heroic Vrikodara roared, “Is this your conduct, evil-minded Krishna? In a family the sati
serves one husband. You, specially, have five husbands. Yet you secretly desire the charioteer’s
son and are called husband-devoted sati in society? You have disclosed your ugly nature. In
public you are renowned as supremely chaste. At length, woman’s true character is exposed.
Untrustworthy, destructive, wicked-minded are you! What made you turn to such evil ways? As
long as your mind and heart favor the enemy, who can trust you?” Saying this, lifting his mace,
in mighty fury Bhima rushed with unbounded force to slay Draupadi.

With a slight smile, Lord Jagannatha swiftly seized Bhima’s hands. Then, smilingly he said to
Bhimasena, “Without cause do you slander Draupadi, for Draupadi is not evil-minded. I will tell
you the reason for this. I know everything about everyone. Without cause do you slander
Draupadi, Partha. Among women, there is no one like her. Krishna spoke what she did feared.
The cause of this is secret and it is not proper to reveal all now. After the king has returned to
his kingdom and has sat on his throne, then will I specially reveal all to everyone. None can say
that on this earth there is a woman, a sati, as dedicated to her husband, as Krishna.”

Hearing this response from Krishna’s mouth, heroic Vrikodara sat down, restrained; jewel
among kings, Yudhishthira, counted it most surprising; ashamed, downcast remained Yajnaseni.
Krishna’s irresistible Maya, who can comprehend? Just to shatter Krishna's pride he did so
much delusion and false deception.

– Pradip Bhattacharya
June 29, 2003

*Kashiram Das belonged to Indrani Pargana on the banks of the Brahmani river, which might be in the
district of Burdwan or of Hooghly and his time is around 1700 A.D. He wrote the entire epic in rhymed
couplets.

When Aswathama who killed the Upa-pandavas was brought

before Draupadi, inspite of her great grief at the loss of her
children, she moved forward and touched his feet and paid
respects of him. It is such a great quality of truth and forbearance
that we should observe in the Pandavas and respect them for
such qualities. If the mother of today were in such a state of
suffering as Draupadi was, she would have pounced on
Aswathama and strangled him to death, even if she did not have
the strength to do that. Draupadi had such sterling character that
in her great suffering, she only asked, "These Upa-
pandavas did not have any weapons in their
hands. How did you bring yourself to cut their
throats and kill them when they were sleeping?" In
spite of the fact that all her sons were killed by Aswathama, she
was telling him with great forbearance and equanimity of mind,
"My husbands were the disciples of your father,
Dronacharya. They learnt all aspects of weaponry
from him and you who are the son of Dronacharya,
killed my sons who should be like your disciples."
This was the way in which she was pleading with Aswathama.
Bhima was unable to bear such sorrow and because of this, he
was in great emotion which drove him to the point of exhibiting
his physical prowess to the world. In fact he was looking at this
quality of forbearance of Draupadi as a laughing matter. Bhima
was greatly surprised at the peaceful attitude of Draupadi. He
thought that the suffering of having lost all her children had
driven her to insanity, for, otherwise he was not able to
understand how a true mother could show such forbearance when
the person who had killed all her children was standing before her.
He shouted, "If you do not kill Aswathama, I will kill
him with my fists." Draupadi was such a great woman that in
order to protect right conduct, she would even oppose her
husbands. She was not a woman who would bring disrepute by
any of her acts, either to her husbands or to her father or to her
sons. She did not want any one to get hurt by her acts.