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Hinduism 
Desire Under the Kalpataru - 3

What did Kunti ask of the Tree? Her first desire was to test the efficacy of Durvasa's mantra. This desire was granted promptly, swiftly followed by the anguish of having to abandon its fruit and , later by the excruciating agony of being forced to remain a silent spectator to this death at the hands of her fourth son. In abandoning her first born, she is akin not only to her "direct" grandmother-in-law Satyavati, but also to her grandfather-in-law's first wife, Ganga, who threw into the river seven sons, one after another. Of course, Pritha herself is her father's discarded offspring.

Kunti's second desire is for Pandu. Pandu is the only one in the Kuru dynasty to go to a svayamvara (husband-choosing), and this is ere Kunti chooses him above everyone else. Immediately thereafter, she loses him to Madri, who is brought by Bhishma to Hastinapura after payment of heavy bride-price, in accordance with the Kuru tradition. So, the Tree granted her Pandu, but with it , gave her the opposite: the anguish of losing the object of her desire to another and, ultimately, seeing him die in the arms of that another:

Princes of Vahlika! (she tells Madri)
You are fortunate indeed...
I never had the chance to see
his face radiant in intercourse. (Adi parva, 25.23)

Even in death, Kunti is not allowed by Madri to accompany her chosen beloved. It is Madri who immolates herself with Pandu's body.

Kunti's sole desire now is to establish her sons as rulers of a kingdom. This desire, too, is granted. But in its wake she has to undergo a triple agony: first, she has to witness the enslavement of her children and the attempted stripping of her daughter-in-law in the royal court; then, she has to bear their exile to the forests for thirteen years; ultimately, she has to see her first-born slain, when defenceless, by her fourth-born, at the urging of her nephew, Krsna, who alone, besides herself and her first son, knows of the relationship. How tragically ironic it is that, by revealing the secret of this relationship on the eve of the battle to Karna, Kunti should have effectively ensured the death of Karna and the victory of her other sons. For, while they know only that they are fighting to slay the detested charioteer's son, he knows that he is facing his cognate brothers, whom he has sworn not to harm!

Kunti desires that marriage should not sunder the unity of her five sons. Hence she strives to ensure that Draupadi does not belong only to Arjuna who won her. The Kalpataru grants her this too, with the consequence that Draupadi, though five-husbanded, is actually anathavat, without a husband, to protect her from molestation by Duhsasana, Jayadratha, Kirmira and Kicaka. None of the five husbands turns back to help her, let alone wait at her side, when she falls down, dying on the slopes of the Himalayas during their last journey together.

Like Kunti, Draupadi's burning desire, born as she is full-grown out of the sacrificial fire, is to rule over the kingdom of Hastinapura and thus avenge the humiliation of her father at the hands of the Kauravas. It is worthwhile, at this point, to note that although it is the Pandavas who imprison Drupada at Drona's command, his vengeance is directed against the throne of Hastinapura, of which Drona is a servant. This is a legacy of the ancient rivalry between the Pancalas and the Kurus which began when Samvarana left his kingdom defenceless in his infatuated pursuit of Tapati. Drupada arranges the contest for Draupadi's hand in such a fashion that only an archer of Arjuna's skill can succeed, and through that alliance he hopes to wreak his revenge.

Draupadi's interaction with the Kalpataru is indeed an engrossing spectacle. Her desire for a kingdom is granted as Indraprastha comes into being, "a miracle of rare device." Along with this she is granted her first taste of sweet revenge when she sees Duryodhana flounder into the pool created by illusion. The consequences are terrible: first, the kingdom is gambled away; then, she herself is unspeakably humiliated in public. Like Satyavati, Draupadi does not learn from these experiences. Her consuming passion remains revenge, now an intensely personal raging desire. That, too, is granted her by none other than the Kalpataru itself, incarnated in the person of Krsna (as he describes himself in the Gita.) She gets a field of ashes to rule over, with not a single son left alive to enjoy life with.

What of Draupadi's desire for Arjuna--- that desire which Yudhishthira coldly cites, without so much as a backward glance at her prone, dying form, as he cause of her inability to reach heaven in the physical body? By the time it was Arjuna's time to live with her, he was away as an exile in the course of which he had no scruples in obliging the amorous Ulupi, wooing Citrangada and abducting Subhadra. This last he did only after obtaining the consent of Yudhishthira. Vyasa does not tell us that the eldest Pandava bothered not to pass on the information to Draupadi. He was, perhaps, pleased that Arjuna should have fallen in love elsewhere and ,particularly, that it should have cemented an alliance with the powerful Krsna clan. So, when her beloved Arjuna returned to Indraprastha, it was with Subhadra, who had his heart. The greatest archer won her, but was never hers. Even in the thirteen-year exile, she was bereft of his company, for he was sent off by Yudhishthira to obtain celestial weapons. When he returned, it was as a eunuch, merely enquiring of her how she had managed to escape the murderous clutches of Kicaka's henchmen, who had dragged her off to be burnt with his corpse. Never did Brihannala (Arjuna's name during the period he had turned eunuch) raise a voice in her defence, either in the Kaurava court, or in the court of Virata (where the Pandavas had to live incognito).

Draupadi's relationship with the Kalpataru goes back to her previous birth, as narrated by Vyasa to Drupada, Apparently, she had carried out severe penance and begged off Siva that he grant her a husband. The moment she wished this, it was granted, but with a five-fold bonus, because, it seems, she had said "husband" five times! Thus, the cosmos grants her intense desire, but also provides its built-in opposite by multiplying it five-fold.

In being five-husbanded, she resembles her mother-in-law Kunti, who has "known" five men or gods: Surya, Pandu, Dharma, Vayu and Indra. She is also like her great-grandmother-in-law Satyavati, in being of unknown parentage and brought up by foster parents. Both are famous for the enchanting odour emanating from their dark bodies. Satyavati is renowned as the dark ("kali") "Yojanagandha" (whose scent extends for a yojana); while Draupadi-Krishna's complexion is like that of the blue lotus and the sweet scent of her body wafts for a krosa. Both are left with no children. One (Satyavati) built up the huge Kaurava dynasty, while the other (Draupadi) annihilated it. Neither seems to have learnt anything from the experience of making wish after wish under Kalpataru.

The two handicapped brothers, Dhritarashtra and Pandu, themselves exemplify the Kalpataru syndrome. Pandu is one of the rare few in the epic who, like his ancestor Yayati, realizes how he has victimized himself. Not content with being the chosen of Kunti, he espouses Madri, and his inveterate appetites lead to the incurring of the fatal curse. We recall Shakespeare's unforgettable lines describing lust as:

... murderous, bloody, full of blame
Savage, extreme, rude, cruel.

Perversely hunting down a deer-sage in the coital act, Pandu himself is cursed to die in the act of intercourse. Thus, his love of the hunt is duly gratified, but with what tragic consequences! Pandu exclaims bitterly:

Noble blood is of little help.
Deluded by passions, the best
Of men turn wicked, and reap
the evil that they sow.
My father was born noble,
his father was noble too.
Lust was his ruin, he died
While still a youth.
And in his lustful field
I was sown by Krsna Dvaipayana...
And I am a victim of the hunt!
My mind is full of killing... (Adi parva, 119.2-5)

Obviously, despite all the ancestral praise-chanting by the sutas and magadhas, Yayati's descendants have not learnt anything either from the history of their ancestors, or from their own harrowing experiences. It is this fatal attraction of Desire, which people are aware of, yet deliberately give in to, which has been expressed so poignantly by Shakespeare in sonnet 129:

Mad in pursuit and in possession so. . .
A bliss in proof, and proved, a very woe. . .
All this the world well knows; yet none knows well
To shun the heaven that leads men to this hell.

Pandu is perhaps the clearest instance of the ultimate end of Desire. Ironically, when Kunti initially refuses to accede to his requests for surrogate children, she cites the legend of Vyusitasva and Bhadra, with the telling words:

So strong was their passion,
So frequent their indulgence,
that he soon fell a victim
To consumption. (Adi parva, 121.17,18)

Despite this, and although Pandu is fully aware of its fruits,

Passion overpowered him
it seemed that he wanted
To commit suicide, as it were.
First he lost his sense,
Then, clouded by lust,
he sought the loss of his life. (Adi parva, 125. 121-3)

The tragedy of these desire-driven kings of the lunar dynasty is their compulsive refusal to heed the agony of generations of

"... pale kings, and princes too,
Pale warriors, death-pale were they all; "
Whose
"starved lips in the gloom
With horrid warning gaped wide."
That dire warning,
"La Belle Dame sans Merci
Hath thee in thrall!"

though voiced with desperate urgency by Yayati, and despite its destructive aftermath being exemplified repeatedly in the lives of Pururuva, Nahusa, Samvarana, Santanu, Vicitravirya and Pandu, goes unheeded by the hungry generations of their descendants.

How closely this exemplifies the warning of Krsna!~

Greed is a fierce fire.
It destroys judgment.
It fools the wise.
It hides in the mind,
The intellect and the senses.
It destroys the atman
By working through them.
Therefore, first control the senses (Gita, 3.39-41)

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Hinduism