Abstract
In this article Draupadi will be presented not only as an unsung heroine in the Hindu epic Mahabharata but also as a paragon of gender and resistance in the wake of the injustices meted out on her. It is her ability to overcome adversity in a venerable manner that sets her apart from other women. As a result Draupadi becomes the most complex and controversial female character in the Hindu literature. On the one hand she could be womanly, compassionate and generous and on the other, she could wreak havoc on those who wronged her. She was never ready to compromise on either her rights as a daughter-in-law or even on the rights of the Pandavas, and remained ever ready to fight back or avenge with high handedness any injustices meted out to her. She can be termed a pioneer of feminism. The subversion theory will be employed to further the argument of the article. This article, will further illustrate how Draupadi in the midst of suffering managed to overcome the predicaments she faced and continue to strive where most women would have given up.
Highlights
The heroine Draupadi had many names: she was called Draupadi from her father’s family; Krishnaa the dusky princess, Yajnaseni-born of sacrificial fire, Parshati from her grandfather side, panchali from her country; Sairindhiri, the maid servant of the queen Vitara, Panchamiand Nitayauvani,(the every young) (Kahlon 2011:533)
Subversion Theory will be adopted as a theoretical framework, and lastly the paper will argue that Draupadi is a paragon of gender and resistance through a rereading the narrative of Draupadi
The injustices meted out to Draupadi, all justified by her marriage are inexcusable, and the legends condemning her sexuality are unreasonable
Summary
The heroine Draupadi had many names: she was called Draupadi from her father’s family; Krishnaa the dusky princess, Yajnaseni-born of sacrificial fire, Parshati from her grandfather side, panchali from her country; Sairindhiri, the maid servant of the queen Vitara, Panchami (having five husbands)and Nitayauvani,(the every young) (Kahlon 2011:533). This article maintains that Draupadi is a very powerful woman who should be given the same recognition like Site. The article will first of all introduce Draupadi as a mythological figure in her past life and after rebirth, where the story and her marriage to five brothers is developed. Subversion Theory will be adopted as a theoretical framework, and lastly the paper will argue that Draupadi is a paragon of gender and resistance through a rereading the narrative of Draupadi
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