Sexual Life in Ancient India: A Study in the Comparative History of Indian Culture v1.c7.40

v1.c7.40

But not only the Pāṇḍavas, who are painted as Indian patterns of virtue, but even Duryodhana, set before us in the colours of the arch-villain, listens rather to his mother than to his father and his other kinsfolk. Kṛṣṇa goes as the messenger of the five brothers to the court of Dhṛtarāṣṭra to negotiate a peace. In a solemn state gathering all strive to talk Duryodhana into giving way and coming to terms with the sons of Pāṇḍu. But in vain. Then Kṛṣṇa, who has it in his heart only to offend Duryodhana and light the fires of war, addresses biting words to the stubborn man, and at last the latter together with his followers leaves the hall, blazing with anger. Now no other means can be thought of : his mother Gāndhārī, the “ far-seeing one ”, is sent for, and she begins by reading her husband a fitting lesson before all the illustrious lords, and then she orders Duryodhana to be at once called. And though he is spitting with rage like a snake, he obediently comes there, “ filled with longing for his mother’s words.” In a long speech she shows him how wrong he is, and points out to him that the kingdom really belongs to the Pāṇḍavas, and that he must be satisfied with the half of it, otherwise he will yet lose all through his wilfulness and blindness, and bring disaster on all. But, on the one hand, her words are not very motherly and loving in tone, on the other the self-willed, angry man is not now disposed to listen to such things; so he storms out again indignantly without speaking a word, away to his comrades.¹