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"drowpathikku AbhaththilE pudavai surandhadhu thirunAmamirE"
Draupadi did not perform saranAgathi though she used the 
word "raksha mAm sharanAgatam". So, it was the Govinda nAmam that 
helped her and not her saranAgathi. This is from swAmi 
pillailokachAriar's choornikai(vachanabhooshanam?).

Link: 
http://www.ibiblio.org/sripedia/oppiliappan/archives/jan05/msg00010.h
tml

adiyEn,
dAsan
--- In ramanuja@xxxxxxxxxxxxxxx, Varadhan T A <tavaradhan@xxxx> 
wrote:
>  srImathE rAmAnujAya namah
>  
> dear devotees,
> srI padmanabhan svAmi requested me to forward a series of mails on 
draupadi saraNagathi. Attached is part 1.
>  
> adiyEn rAmAnuja dAsan,
> varadhan
>  
>  
> 
> SRIMATHE RAMANUJAYA NAMAHA.
> 
> Dear Smt Subha Narayanan,
> 
> You have raised some pertinent questions, the answers for which 
can be many depending upon one's understanding of scriptures. Let me 
attempt one based on how I understand them. I planned to write my 
views in 2 parts, one on how Draupadi was nowhere near thought of 
vengeance and how the concept of 'sharanagathi' is to be understood 
and interpreted. Meantime I read sri Sudharshan swami's mail to you, 
and am sending the first part now and deferring the 2nd part to know 
what he is going to say. 
> 
> First of all, the original text does not speak about any display 
of anger, outrage or revenge by Draupadi. She presents herself as 
piteous, sufficiently humiliated and yet having full faith in the 
sense of morality of Yudhishtra. On a couple of occasions, it was 
Bhima who shows anger against his eldest brother and takes the 
kauravas to task, but never once does Draupadi display her anger 
against the perpetrators of crime. Such descriptions must have been 
added in later day versions. I request you to go to 
http://www.ibiblio.org/sripedia/ebooks/mb/m02/m02066.htm 
> 
> to read the original version. (My thanks to Sri Krishnaswamy swami 
who sent me this link.)
> 
>    Let me highlight two instances for immediate reference for you. 
When the Pandavas were leaving for the forest, after having been 
made to play dice once again, after the humiliation of Panchali was 
over, it was the cunning words of Dussasana that provoked Bhima to 
make the terrible vow. (earlier too, after the humiliation to 
draupadi was done, Bhima pledges to vanquish the perpetrator) He 
made vows on the behalf of others too, which were eventually 
seconded by other brothers themselves. But Panchali was quiet. This 
is how the scene unfolds:- 
> Dussasana says, "And O Yajnaseni, what joy will be thine upon 
beholding in the woods these thy husbands dressed in skins and 
thread-bare rags, deprived of their wealth and possessions. Elect 
thou a husband, whomsoever thou likest, from among all these present 
here. These Kurus assembled here, are all forbearing and self-
controlled, and possessed of great wealth. Elect thou one amongst 
these as thy lord, so that these great calamity may not drag thee to 
wretchedness. 'The sons of Pandu now are even like grains of sesame 
without the kernel, or like show-animals encased in skins, or like 
grains of rice without the kernel. Why shouldst thou then longer 
wait upon the fallen sons of Pandu? Vain is the labour used upon 
pressing the sesame grain devoid of the kernel!'
> 
> "Thus did Dussasana, the son of Dhritarashtra, utter in the 
hearing of the Pandavas, harsh words of the most cruel import. And 
hearing them, the unforbearing Bhima, in wrath suddenly approaching 
that prince like a Himalayan lion upon a jackal, loudly and 
chastisingly rebuked him in these words,--Wicked-minded villain, 
ravest thou so in words that are uttered alone by the sinful? 
Boastest thou thus in the midst of the kings, advanced as thou art 
by the skill of the king of Gandhara. As thou piercest our hearts 
hear with these thy arrowy words, so shall I pierce thy heart in 
battle, recalling all this to thy mind. And they also who from anger 
or covetousness are walking behind thee as thy protectors,--them 
also shall I send to the abode of Yama with their descendants and 
relatives."
> 
> Vaisampayana continued,--Unto Bhima dressed in deer-skins and 
uttering these words of wrath without doing any thing, for he could 
not deviate from the path of virtue, Dussasana abandoning all sense 
of shame, dancing around the Kurus, loudly said, 'O cow! O cow!'
> 
> Bhima at this once more said,--Wretch darest thou, O Dussasana, 
use harsh words as these? Whom doth it behove to boast, thus having 
won wealth by foul means? I tell thee that if Vrikodara, the son of 
Pritha, drinketh not thy life-blood, piercing open thy breast in 
battle, let him not
> 
> p. 148
> 
> attain to regions of blessedness, I tell thee truly that by 
slaying the sons of Dhritarashtra in battle, before the very eyes of 
all the warriors, I shall pacify this wrath of mine soon enough.'"
> 
> Vaisampayana continued,--"And as the Pandavas were going away from 
the assembly, the wicked king Duryodhana from excess of joy mimiced 
by his own steps the playful leonine trade of Bhima. Then Vrikodara, 
half turning towards the king said, Think not ye fool that by this 
thou gainest any ascendency over me slay thee shall I soon with all 
thy followers, and answer thee, recalling all this to thy mind. And 
beholding this insult offered to him, the mighty and proud Bhima, 
suppressing his rising rage and following the steps of Yudhishthira, 
also spake these words while going out of the Kaurava court, 'I will 
slay Duryodhana, and Dhananjaya will slay Karna, and Sahadeva will 
slay Sakuni that gambler with dice. I also repeat in this assembly 
these proud words which the gods will assuredly make good, if ever 
we engage in battle with the Kurus, I will slay this wretched 
Duryodhana in battle with my mace, and prostrating him on the ground 
I will place my foot on his head. And as regards this
>  (other) wicked person--Dussasana who is audacious in speech, I 
will drink his blood like a lion.
> 
> "And Arjuna said,--O Bhima, the resolutions of superior men are 
not known in words only. On the fourteenth year from this day, they 
shall see what happeneth.
> 
> "And Bhima again said,--'The earth shall drink the blood of 
Duryodhana, and Karna, and the wicked Sakuni, and Dussasana that 
maketh the fourth.'
> 
> "And Arjuna said,--'O Bhima, I will, as thou directest, slay in 
battle this Karna so malicious and jealous and harsh-speeched and 
vain. For doing what is agreeable to Bhima, Arjuna voweth that he 
will slay in battle with his arrows this Karna with all his 
followers. And I will send unto the regions of Yama also all those 
other kings that will from foolishness fight against me. The 
mountains of Himavat might be removed from where they are, the maker 
of the day lose his brightness, the moon his coldness, but this vow 
of mine will ever be cherished. And all this shall assuredly happen 
if on the fourteenth year from this, Duryodhana doth not, with 
proper respect, return us our kingdom.'"
> 
> Vaisampayana continued,--"After Arjuna had said this, Sahadeva the 
handsome son of Madri, endued with great energy, desirous of slaying 
Sakuni, waving his mighty arms and sighing like snake, exclaimed, 
with eyes red with anger--'Thou disgrace of the Gandhara kings, 
those whom thou thinkest as defeated are not really so. Those are 
even sharp-pointed arrows from whose wounds thou hast run the risk 
in battle. I shall certainly accomplish all which Bhima hath said 
adverting to thee with all thy followers. If therefore thou hast 
anything to do, do it before that
> 
> p. 149
> 
> day cometh. I shall assuredly slay thee in battle with all thy 
followers soon enough, it thou, O son of Suvala, stayest in the 
light pursuant to the Kshatriya usage.'
> 
> "'Then, O monarch hearing these words of Sahadeva, Nakula the 
handsomest of men spake these words,--'I shall certainly send unto 
the abode of Yama all those wicked sons of Dhritarashtra, who 
desirous of death and impelled by Fate, and moved also by the wish 
of doing what is agreeable to Duryodhana, have used harsh and 
insulting speeches towards this daughter o Yajnasena at the gambling 
match. Soon enough shall I, at the command of Yudhishthira and 
remembering the wrongs to Draupadi, make the earth destitute of the 
sons of Dhritarashtra.'
> 
> Vaisampayana continued,--"And those tigers among men, all endued 
with long arms, having thus pledged themselves to virtuous promises 
approached king Dhritarashtra."
> 
> (Note that the pledges come along with certain clauses like 'if 
the Kauravas don't return their kingdom after they come back' 
and 'at the command of Yudhishtra', thereby showing that these vows 
are not a result of anger or as part of revenge, but as a sequence 
of what would happen if vows and words are not kept. Only Bhima, on 
a couple of occasions makes accusations out of impulse, that too 
against Yudhishtra, but he was immediately prevailed upon by Arjuna.)
> 
>    But somehow Draupadi had come to be associated with some 
terrible vows. The reason is not far to seek, if we read the 
relevant chapters in detail. Soon after the Pandavas leave for the 
forest, Dhritharashtra summons Vidura and enquires about how each of 
them left. The description of that scene which Vidura explains 
perhaps would have lent scope for new additions in other versions, 
to create an impact . Vidura merely says in what way each of them 
left and relates the significance attached to such poses. The 
reading of the relevant portion furnished below might help you to 
understand what really happened. 
> 
> "Vidura replied,--'Yudhishthira, the son of Kunti, hath gone away 
covering his face with his cloth. And Bhima, O king, hath gone away 
looking at his own mighty arms. And Jishnu (Arjuna) hath gone away, 
following the king spreading sand-grains around. And Sahadeva, the 
son of Madri, hath gone away besmearing his face, and Nakula, the 
handsomest of men, O king, hath gone away, staining himself with 
dust and his heart in great affliction. And the large-eyed and 
beautiful Krishna hath gone away, covering her face with her 
dishevelled hair following in the wake of the king, weeping and in 
tears. And O monarch, Dhaumya goeth along the road, with kusa grass 
in hand, and uttering the aweful mantras of Sama Veda that relate to 
Yama.'
> 
> Dhritarashtra asked,--"Tell me, O Vidura, why is it that the 
Pandavas are leaving Hastinapore in such varied guise."
> 
> "Vidura replied,--'Though persecuted by thy sons and robbed of his 
kingdom and wealth the mind of the wise king Yudhishthira the just 
hath not yet deviated from the path of virtue. King Yudhishthira is 
always kind, O Bharata, to thy children. Though deprived (of his 
kingdom and possessions) by foul means, filled with wrath as he is, 
he doth not open eyes. 'I should not burn the people by looking at 
them with angry eyes,'--thinking so, the royal son of Pandu goeth 
covering his face. Listen to me as I tell thee, O bull of the 
Bharata race, why Bhima goeth so. 'There is none equal to me in 
strength of arms,' thinking so Bhima goeth repeatedly stretching 
forth his mighty arms. And, O king, proud of the strength of his 
arms, Vrikodara goeth, exhibiting them and desiring to do unto his 
enemies deeds worthy of those arms. And Arjuna the son of Kunti, 
capable of using both his arms (in wielding the Gandiva) followeth 
the footsteps of Yudhishthira, scattering sand-grains emblematical 
of the
>  arrows he would shower in battle. O Bharata, he indicateth that 
as the sand-grains are scattered by him with ease, so will he rain 
arrows with perfect ease on the foe (in time of battle). And 
Sahadeva goeth besmearing his lace, thinking 'None may recognise me 
in this day of trouble.' And, O exalted one, Nakula goeth staining 
himself with
> 
> p. 154
> 
> dust thinking, 'Lest otherwise I steal the hearts of the ladies 
that may look at me.' And Draupadi goeth, attired in one piece of 
stained cloth, her hair dishevelled, and weeping, signifying--'The 
wives of those for whom I have been reduced to such a plight, shall 
on the fourteenth year hence be deprived of husbands, sons and 
relatives and dear ones and smeared all over with blood, with hair 
dishevelled and all in their feminine seasons enter Hastinapore 
having offered oblations of water (unto the manes of those they will 
have lost). And O Bharata, the learned Dhaumya with passions under 
full control, holding the kusa grass in his hand and pointing the 
same towards the south-west, walketh before, singing the mantras of 
the Sama Veda that relate to Yama. And, O monarch, that learned 
Brahamana goeth, also signifying, 'When the Bharatas shall be slain 
in battle, the priests of the Kurus will thus sing the Soma mantras 
(for the benefit of the deceased).' And the citizens, afflicted with
>  great grief, are repeatedly crying out, 'Alas, alas, behold our 
masters are going away! O fie on the Kuru elders that have acted 
like foolish children in thus banishing heirs of Pandu from 
covetousness alone. Alas, separated from the son of Pandu we all 
shall become masterless. What love can we bear to the wicked and 
avaricious Kurus? Thus O king, have the sons of Kunti, endued with 
great energy of mind, gone away,--indicating, by manner and signs, 
the resolutions that are in their hearts."
> 
> ( My note:- What we can infer from this is that people of high 
values and morality, when humiliated, need not utter a curse or a 
word of doom on the perpetrators of crime on them. The very crime 
would bring back its results on the perpetrators. Their silence will 
speak volumes of how such results will take shape.)
> 
> It is clear from the original text that Draupadi didn't abuse or 
curse anyone for the humiliation heaped on her. Even after being 
dragged into the court, she raised a question about the propriety of 
her being staked - this is not to question or abuse Yudhishtra 
though many in the court thought that she was challenging her 
husband. She appealed to those present in the court to reply her and 
her question was not directed to Yudhishtra. For, she knows and 
Yudhishtra knows the implication. Even otherwise, it is the king at 
whose behest the court was convened, the perpetrators of the crime 
and the witnesses to the crime share the blame /demerits for not 
rebuking an outrageous act committed in the court, as Vidura 
explains in the court, and not the Pandavas or Yudhishtra. Her 
appeal was directed at the audience to stimulate their conscience 
and come out condemning the dice game, the way it was played and the 
way the stakes were claimed, particularly concerning her own self 
which was
>  suggested by Sakuni. 
> 
> The fact that she did not take Yudhishtra to task by asking him 
the question is made out when everyone agreed with silence Vidura's 
explanation.
> 
> Vidura says, "Ye Kauravas, take to your heart this high precept 
that I declare. If virtue is persecuted, the whole assembly becometh 
polluted. If Yudhishthira had staked her before he was himself won, 
he would certainly have been regarded as her master. If, however a 
person staketh anything at a time when he himself is incapable of 
holding any wealth, to win it is very like obtaining wealth in a 
dream. Listening to the words of the king of Gandhara, fall ye not 
off from this undoubted truth."
> 
> Thus Panchali can not be faulted on this account too (that she 
abused her husband and took him to task in an open court)
> 
> The one question that remains now is why the lord allowed her to 
suffer like this in spite of her 'surrender'.
> 
> This, I consider as a main issue in the whole episode bringing out 
many facets of what actually 'sharanagathi' means. This will be 
discussed in my next mail.
> 
> Regards,
> 
> Jayasree saranathan. 
> 
>  
> 
>  
> 
>               
> ---------------------------------
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