[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Reference works](https://indike.org/pramana/ins.reference) › [A Classical Dictionary of Hindu Mythology and Religion, Geography, History, and Literature](https://indike.org/pramana/ins.reference.dowson-1879) › c5.536 # A Classical Dictionary of Hindu Mythology and Religion, Geography, History, and Literature c5.536 A Classical Dictionary of Hindu Mythology and Religion, Geography, History, and Literature c5.536 - **Language:** English ### [c5.536.1](https://indike.org/pramana/ins.reference.dowson-1879.c5.536.1) DUR-YODHANA. ‘Hard to conquer.’ The eldest son of King Dhrita-rāshṭra, and leader of the Kaurava princes in the great war of the Mahā-bhārata. His birth was somewhat marvellous. (See Gāndhārī.) Upon the death of his brother Pāṇḍu, Dhrita-rāshṭra took his five sons, the Pāṇdava princes, to his own court, and had them educated with his hundred sons. Bickerings and jealousies soon sprang up between the cousins, and Dur-yodhana took a special dislike to Bhīma on account of his skill in the use of the club. Dur-yodhana had learnt the use of this weapon under Bala-rāma, and was jealous of any rival. He poisoned Bhīma and threw his body into the Ganges, but Bhīma sank to the regions of the Nāgas, where he was restored to health and vigour. When Dhrita-rāshṭra proposed to make Yudhi-shṭhira heir-apparent, Dur-yodhana strongly remonstrated, and the result was that the Pāṇḍavas went into exile. Even then his animosity pursued them, and he laid a plot to burn them in their house, from which they escaped and retaliated upon his emissaries. After the return of the Pāṇḍavas from exile, and their establishment at Indra-prastha, his anger was further excited by Yudhi-shṭhira’s performance of the Rāja-sūya sacrifice. He prevailed on his father to invite the Pāṇḍavas to Hastinā-pura to a gambling match, in which, with the help of his confederate Sakuni, he won from Yudhi-shṭhira everything he possessed, even to the freedom of himself, his brothers, and his wife Draupadī. ### [c5.536.2](https://indike.org/pramana/ins.reference.dowson-1879.c5.536.2) Dur-yodhana exultingly sent for Draupadī to act as a slave and sweep the room. When she refused to come, his brother, Duh-sāsana, dragged her in by the hair of her head, and Dur-yodhana insulted her by inviting her to sit upon his knee. This drew from Bhīma a vow that he would one day smash Dur-yodhana’s thigh. Dhrita-rashtra interfered, and the result of the gambling was that the Pāṇḍavas again went into exile, and were to remain absent thirteen years. While the Pāṇḍavas were living in the forest, Dur-yodhana went out for the purpose of gratifying his hatred with a sight of their poverty. He was attacked and made prisoner by the Gandharvas, probably hill people, and was rescued by the Pāṇḍavas. This incident greatly mortified him. The exile of the Pāṇḍavas drew to a close. War was inevitable, and both parties prepared for the struggle. Dur-yodhana sought the aid of Krishna, but made the great mistake of accepting Krishna’s army in preference to his personal attendance. He accompanied his army to the field, and on the eighteenth day of the battle, after his party had been utterly defeated, he fled and hid himself in a lake, for he was said to possess the power of remaining under water. He was discovered, and with great difficulty, by taunts and sarcasms, was induced to come out. It was agreed that he and Bhīma should fight it out with clubs. ### [c5.536.3](https://indike.org/pramana/ins.reference.dowson-1879.c5.536.3) The contest was long and furious, and Dur-yodhana was getting the best of it, when Bhīma remembered his vow, and, although it was unfair to strike below the waist, he gave his antagonist such a violent blow on the thigh that the bone was smashed and Dur-yodhana fell. Then Bhīma kicked him on the head and triumphed over him. Left wounded and alone on the field, he was visited by Aswatthāman, son of Drona, and two other warriors, the only survivors of his army. He thirsted for revenge, and directed them to slay all the Pāndavas, and especially to bring him the head of Bhīma. These men entered the camp of the enemy, and killed the five youthful sons of the Pāndavas. The version of the Mahā-bhārata used by Wheeler adds that these warriors brought the heads of the five youths to Dur-yodhana, representing them to be the heads of the five brothers. Dur-yodhana was unable in the twilight to distinguish the features, but he exulted greatly, and desired that Bhīma’s head might be placed in his hands. With dying energy he pressed it with all his might, and when he found that it crushed, he knew that it was not the head of Bhīma. Having discovered the deception that had been played upon him, with a redeeming touch of humanity he reproached Aswatthāman for his horrid deed in slaying the harmless youths, saying, with his last breath, “My enmity was against the Pāndavas, not against these innocents.” Dur-yodhana was called also Su-yodhana, ‘good fighter.’ --- Source: [https://indike.org/pramana/ins.reference.dowson-1879.c5.536](https://indike.org/pramana/ins.reference.dowson-1879.c5.536) · Pramāṇa