Nandini Bhatia

20 November 2023

Draupadi and Kannagi: Two Profiles of Womanhood

The concept of womanhood varies from one individual to the next. Because womanhood

is a social construct, it is influenced by social factors, including experiences, expectations,

cultures, and feelings. These factors often make up one's identity and formulate the concept of

womanhood. "Being a woman" might involve traditional "femininity" for one woman, but for

another, "being a woman" might mean challenging gender stereotypes, loving other women, or

being masculine in a world that expects otherwise.

Womanhood, as a concept, finds profound representation in the stories of Draupadi and

Kannagi, two leading heroines of Indian literature.

Draupadi embodies the complexities of womanhood within a royal setting, where societal

expectations, power dynamics, and patriarchal norms shape her experiences. Her resilience in the

face of adversity, unwavering strength, and quest for justice reflect the struggles of women who

navigate societal pressures while asserting their dignity and agency. Her story became a narrative

of asserting women’s autonomy, demonstrating the significance of women having agency over

their lives, decisions, and Bodies.

On the other hand, Kannagi represents a different facet of womanhood in ancient times.

Her story emphasizes the strength derived from moral integrity, perseverance, and the fight

against injustice. Her unwavering dedication to seeking justice for her husband stands as a
testament to the unwavering spirit and determination of women in fighting against societal

wrongs. Kannagi’s story became a clarion call for justice.

Both Draupadi and Kannagi embody different dimensions of womanhood, showcasing

resilience, strength, virtue, and determination in the face of societal expectations and adversities.

Their stories highlight the complexities of women’s experiences and serve as enduring symbols

of feminine strength and dignity in Indian mythology and literature. Highlighting the need for

equal treatment and the right to seek redressal for women. Both of the stories directly relate to

womanhood by highlighting the challenges, strengths, and struggles faced by women in different

societal contexts.

Draupadi

Innumerable controversies. Uncountable opinions. Infinite wars of words. One name conjured.

Draupadi. One of the most prominent and exceedingly interesting female characters within the

Hindu religion, Draupadi originates in Hindu mythology within one of the greatest magnum

opuses of all times, the Mahabharata. Kunti had dominated in the narrative line as the central

female interestand and as a strongly matriarchal figure. Till Draupadi comes into the forefront

with Arjuna winning her hand in marriage and bringing her home with him.In Hindu Mythology,

few women stand out as significantly as the character of Draupadi. Like Athena and Durga,

Draupadi emerges in all the beauteous glory of full-grown youth from the fire-alter. She is a

heroine who is unpredictable, steadily determined and who could also possess the austerity of a

traditional Hindu wife. Draupadi was beautiful, but it was not just her beauty that won her praise.

She exhibited as much dexterity in the arts of being a woman, and everything associated with
womanhood. It was her ability to balance her beauty with the desirable traits of a wife that

gained her devotion and affection everywhere she went. Brought up amidst affluence and luxury,

educated and well brought up, the daughter of King Drupada had grown up to be an aggressive

woman who spoke her mind in a world where women would silently suffer than speak. As

Milton had said in ‘Paradise Lost’, “He for God and she for the God in him” was true in those

days. Draupadi was a devoted wife, chaste, religious minded and adhering to duty. Her integrity

and fidelity were admirable. She was always careful to please her husbands, serving not only

them but even their wives. Her soft nature, however, did not render her submissive or

soft-spoken. She was the only known woman to have, shockingly for her time, openly insulted

the Kuru elders and her husbands. Many see Draupadi as an early feminist because of her

fearlessness in confronting those who harmed her or her family. Whenever provoked, she

challenged the male ego without the typical cause and effect analysis that stopped the women of

her time in raising their voices against male atrocities. She had a male friend, Shree Krishna,

which was again out of the line.

Sufferings.

(1) Polyandry

The details that conditioned Draupadi’s marriage might be many and varied. Kunti’s erringly

uttered verdict might be the apparent cause behind her living her controversial, polyandrous life
with five husbands. But the marriage also carried a political implication, clearly defined in the

mind of Yudhishthira, who realized that the desire with which the brothers looked at and on

Draupadi following Kunti’s verdict, could very favorably be substantiated by a social solution.

Yudhishthira feared a falling out, in the near future, among the brothers over the personal

possession of Draupadi, and hence her equal possession by all the Pandavas was amicably agreed

upon. There is a sudden decline in the status of women itself. What initiates this degradation is

this scene of Draupadi silently accepting the unique, singular stance as the common wife of five

brothers, in spite of the grave protests voiced by her father and brother. Draupadi had to quietly

endure the ignominy of many fleeting references to her multiple husbands, at times crudely

bordering on the disgrace of being termed a prostitute. Karna had, in fact, openly remarked in a

crowded assembly that a woman who had more than one husband definitely enjoyed the sport

like a prostitute. She had nothing to gain but life-long misery as she had not only lost her first

love, Arjuna, but her husbands too had to be content with only one-fifth share of her love. The

paradox is that though she had five husbands, she is considered as 'Nathbati Anathbath' in

Sanskrit which means like a widow.

(2)Kuru Sabha

In the sabha (assembly) of the Kauravas, we are made aware of her as an individual. Dressed in

only one garment and menstruating, she was dragged into the assembly. Infuriated, she sweeps

her glance across her five husbands, who sit in front of the gathered nobles and watch her

humiliation. The question whether Draupadi has been legitimately won is debated by the kings.
But Duryodhana, strongly insistent that she has been, orders Duhsasana to strip her garment from

her body. Completely degraded in front of all kings, Draupadi’s grim situation has only been

ameliorated through supernatural intervention. Kings, who are supposedly learned in the proper

ways of conduct, could silently look on while she was being humiliated.As a mother too, she

suffered a lot because her sons were all killed in the war. Her father and other family members of

her side were all killed.

Rebel:

What is left of the Dharma of the kings? Draupadi’s question echoes in the ears of the nobility in

the assembly. Her words are not just a plea of a humiliated and helpless woman, but also a

challenge to the knowledge of right and wrong of the kings. It was a step unimaginable for a

woman of her time and setting. Draupadi’s question is not an antiquated question of a wronged,

virtuous queen whose integrity has been put on stake. Rather, it holds as much importance and

relevance now as it did then. It is a question of the protection of those who find themselves

unprotected in a system. A question every young woman would want to ask the established

security system of the nation. Draupadi rebukes her husband and asks him if he staked her only

after having lost himself which, indeed, he had and whether in that case it was really possible to

stake her. She asks the elders of the court why they have allowed such abuses to take place, and

tries to get any one of them to rule on whether she really has been lost to Duryodhana. Nobody

answers her questions, and her fury is palpable. The episode also highlights that the beautiful

Draupadi is also quick-witted with a gift of the gab. She dared to stand for herself and speak up,

aloud, against male-perpetrated injustices. Her debating skills are exemplary and at the

conclusion of the episode we realise that her wit has saved her husbands from impending slavery.
With remarkable dignity and self-respect, she also refused the third boon after accepting her

husband's freedom and possession of their weapons, offered to her by Dhritarashtra as

peace-offering. Her only desire now rested in the fulfillment of her vow for vengeance and the

beginning of an insatiable desire for justice that is only quenched upon her enemy’s blood

running through her hair. She had shocked and surprised everyone by publicly refusing Karna’s

suit because he was a son of a charioteer and thus, belonged to the shudra caste, even though her

father had announced that anybody passing the test would win her hand. The first

infamous-famous polyandrous woman, she handled the love of five brothers with great pride and

deftness and this gave her a new name 'Panchali', wife of five husbands. She was not a dumb

follower of her husbands. She had her own individuality. The Pandavas often looked to Draupadi

for guidance and approval. She played a pivotal role in bargaining with the Kauravas, it was her

consultation to Krishna to ask for five villages and stop future war. But she was nothing but a

pawn by hands of time. She could argue forcibly to win her point with apt quotations and

illustrations from her fund of knowledge on various subjects. Thus, she was called Dharmajna,

Dharmadarsini. Many look at her as a dangerous woman and believe that she was the reason

behind the war. Well, indeed she is dangerous to the elders of the court, who cannot answer her

questions about morality. She is dangerous to any man who tries to importune her, who will

likely end up dead. She is dangerous to wider society, as she will not keep quiet. She is

undeniably the heroine of the Mahabharata

Kannagi
Kannagi is a character from the Tamil epic Silappatikaram, and she is often considered a symbol

of ideal womanhood in Indian literature and culture. Her character embodies several virtues that

are traditionally associated with the idealized image of a woman.

Kannagi displays remarkable chastity and devotion to her husband, Kovalan. Despite challenges

and betrayals, she remains unwaveringly faithful to her spouse - representing the ideal wife who

is committed to her partner through all circumstances.

Throughout the narrative, Kannagi exhibits immense patience and fortitude.

Kannagi is depicted as a woman of high moral integrity. Her actions are guided by a strong sense

of justice and righteousness. She upholds moral values and seeks justice for wrongs committed

against her and her husband.

Kannagi's character also demonstrates self-sacrifice. Her love for Kovalan and commitment to

justice lead her to make personal sacrifices for the greater good.

While traditional, she is not portrayed as a passive figure. Her quest for justice and actions to

rectify wrongs committed against her display her strength. She takes charge and stands up for

what she believes is right.

Kannagi serves as a symbol of ideal womanhood through her virtues of chastity, patience,

morality, self-sacrifice, and empowerment - representing qualities traditionally associated with

exemplary femininity.

The Concept of "Karpu" and Its Portrayal in the Character of Kannagi

The ancient Tamil epic Silappatikaram prominently features the cultural concept of "karpu,"

which refers to feminine virtue, chastity, and fidelity in Tamil tradition. Kannagi is often cited as

the embodiment of karpu in Tamil literature and culture. Her relationship with this concept can

be understood in the following ways:

(1) Faithfulness and Chastity: Kannagi exemplifies the ideals of karpu through her

unwavering devotion and loyalty to her husband Kovalan, remaining faithful despite

challenges and his betrayal.

(2) Moral Uprightness: Kannagi is portrayed as a woman of a strong moral character whose

actions are guided by a profound sense of justice and righteousness, as evidenced by her

pursuit of justice for Kovalan's wrongful death stemming from her commitment to moral

values aligned with karpu.

(3) Self-sacrifice: Kannagi's willingness to sacrifice her own well-being and happiness for

the sake of justice and the greater good reflects another facet of karpu, transcending

personal desires through a sense of duty and responsibility.

(4) Defense of Honor Through Vengeance: Kannagi's curse on Madurai, leading to its

destruction, can be interpreted as an extreme manifestation of her commitment to

defending her honor in the face of injustice done to her husband.

(5) Social Perceptions of Karpu: Kannagi's journey, marked by trials, also showcases the

challenges faced by a woman who adheres to traditional virtues of fidelity in a society

that may not always appreciate or understand her actions.

This contributes to cultural The portrayal of Kannagi enhances comprehension of karpu as a

cherished attribute for women in Tamil society, as featured prominently in Silappatikaram.

Difficulties

Kannagi faced numerous obstacles throughout her quest to seek justice. When her husband

Kovalan became enamored with another woman and ultimately died, Kannagi experienced the

profound grief of losing her spouse. This tragedy set the stage for the difficulties that followed.

Upon arriving in the city of Madurai to pursue justice for Kovalan's death, Kannagi was falsely

accused of stealing a royal anklet. This erroneous allegation led to her public humiliation and

mistreatment as she endured a harsh judgment.

Navigating the legal system in Madurai proved challenging as injustice and inequitable outcomes

prevailed. The authorities failed to recognize Kannagi's innocence, subjecting her to a

miscarriage of justice.

To clear her name and achieve justice for Kovalan's wrongful death, Kannagi embarked on a

determined quest. However, this journey was fraught with difficulties as she confronted corrupt

officials, societal prejudices, and a complex legal system.

Fueled by grief and a sense of injustice, Kannagi's intense emotions led to a powerful outburst.

In a fit of anger, she cursed the city of Madurai, causing widespread destruction and chaos.

While this served as a form of retribution, it also complicated her relationship with the

community.
Kannagi's pursuit of justice often placed her in a position of isolation. She became a solitary

figure challenging societal norms and corrupt practices, and her solitude added to the emotional

and psychological difficulties experienced.

Kannagi also grappled with the cultural and social expectations placed on women, operating

within a society that may not have fully appreciated or understood the complexities of her

actions.

These challenges contributed to Kannagi's multidimensional character and portrayal as a tragic

yet powerful figure in Silappatikaram. Her story demonstrated resilience, justice, and the

difficulties faced by a woman upholding moral values amid adversity.

Rebel:

While Kannagi is often upheld as a symbol of traditional virtues and feminine ideals, her

character in Silappatikaram also exhibits elements that diverge from societal expectations and

standards of justice. The following aspects suggest ways in which Kannagi can be seen as

challenging norms in a professional manner:

(1) Pursuit of Justice: Kannagi's primary motivation is seeking justice for her husband

Kovalan's wrongful death in a lawful and appropriate manner. Her relentless pursuit of

the truth and refusal to accept the injustice demonstrate a principled commitment to

fairness against an imperfect system.

 (2) Questioning Authority: Kannagi respectfully questions the authorities in the city of

Madurai, exposing potential issues and aiming to ensure impartial judgment. By doing so,

she aims to evaluate governance and defend people's rights.

(3) Consequence for Madurai: In an intense emotional moment, Kannagi places a

consequence on Madurai that leads to its reconstruction. This act can be interpreted as a

principled response to the societal issues she experienced. It represents a powerful way of

asserting her values and seeking remedy.

(4) Breaking Expectations: Kannagi's actions diverge from societal expectations for a woman

in a respectful manner. She acts to question the system, travel independently, and address

those responsible for her husband's death in a lawful way.

(5) Emotional Expression: Kannagi's emotional expressions, especially when she learns

about Kovalan’s situation, reveal a passionate and principled side. Her emotions drive her

respectful actions, diverging from the stoic expectations associated with traditional roles.

(6) Independence: Kannagi's journey to seek justice takes her to different places, showcasing

autonomy not commonly associated with women in her cultural context. Her

decision-making challenges expectations respectfully.

(7) Symbol of Resistance: Kannagi becomes a symbol of respectful resistance against

oppression and injustice. Her story inspires others to evaluate governance respectfully

and defend people's rights, making her a principled figure.

While Kannagi embodies traditional virtues such as loyalty, her character is complex and

multifaceted. The elements of challenge in her story add depth to her portrayal, making her a
compelling figure who stands up for societal fairness and diverges from expectations

respectfully.

Contrast between Draupadi and Kannagi

Draupadi and Kannagi are two bold female characters from ancient Indian history representing

two different aspects of womanhood within their cultural contexts. Draupadi’s reference is traced

back from the Mahabharata, the largest epic in the world whereas Kannagi’s reference is drawn

from Silappadikaram, the earliest Tamil epic. These women belong to different cultures and

geographical areas but their stories offer insight into the womanhood and chastity in India. Here,

we will explore the difference between Draupadi and Kannagi in terms of their background,

character traits, experiences, and the societal expectations that they navigated.

Draupadi was a central figure of Mahabharata and is known for her intelligence, diplomatic
ability, and strength. She symbolizes the Dharma and is married to five Pandava brothers. She is
assertive and unafraid to speak the truth. Draupadi’s womanhood is characterized by loyalty to
her husband, intelligence, smartness, and a strong sense of justice.

Kannagi, on the other hand, is the protagonist of Silappatikaram. She is a virtuous and devoted
wife of Kovalan. Her purity and chastity towards her husband. Her story is set in the ancient
Tamil kingdom of Madurai. Kannagi’s womanhood is defined by her loyalty and righteousness.

Societal Expectations

In terms of societal expectations, Draupadi challenges traditional and social norms. Draupadi's
life unfolds in the context of a patriarchal society in the later Vedic period where norms
regarding marriage, gender roles, and hierarchy are well established. Her polyandrous marriage
challenges conventional ideas of monogamy. Her outspoken nature and her assertiveness
challenge the traditional role assigned to women. Draupadi's public disrobing in the Kaurava
court raises questions about the treatment of women.
Kannagi, in contrast, remains closer to the traditional expectations of womanhood prevalent in
ancient Tamil society. Her devotion to her husband and her reaction to his unjust death reflect the
societal norms of that era. Kannagi's character upholds the traditional role of a wife and reflects
the societal expectations of a devoted wife who adheres to the principles of dharma. The injustice
faced by her husband becomes a catalyst for her quest for justice, highlighting the importance of
righteousness in Tamil culture.

Character Traits

Draupadi was an extremely beautiful, intelligent, and virtuous woman, with her body smelling

like fresh blooming lotus. Draupadi is often portrayed as a strong and assertive woman. Draupadi

becomes the most complex and controversial female character in 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. She can be termed a pioneer of feminism.

Kannagi, in contrast, is depicted as the epitome of chastity and virtue. Her character is

characterized by devotion to her husband and adherence to dharma. Kannagi's purity and moral

strength become apparent when she seeks justice for her husband's wrongful execution. Her

character is often associated with compassion and a deep sense of righteousness. She is the ideal

of conjugal love, loyalty, and chastity. She is wronged by her husband but she takes him back

and supports him by giving up her anklets. Kannaki too is defiant. She is made the epitome of

wifely duties and justice; innocence, simplicity, and generosity were also her traits.

Experiences and Challenges

Draupadi faces numerous challenges throughout the Mahabharata. From the early rejection by

Karna at her swayamvara to the humiliation in the Kaurava court, Draupadi's life is marked by

adversity. Her experience as a polyandrous wife adds another layer of complexity to her

character. The societal norms and expectations of her time created conflicts within her

relationships, especially with the Pandava brothers.

Kannagi's challenge was initially to bear the pain of separation when her husband left him for

another woman, Madhavi, and later the unjust death of her husband, Kovalan. The protagonist

follows her journey from a devoted wife to a woman seeking justice for her husband. Kannagi's

challenges are more personal and localized.

Draupadi and Kannagi are two iconic women from ancient Indian mythology, each representing

distinct aspects of womanhood and responding to their circumstances in distinct ways.

Draupadi, with her assertiveness and resilience, navigates the socio-political landscape of the

Mahabharata, challenging and questioning societal norms.

Kannagi, on the other hand, embodies the virtues of purity and righteousness in the face of

personal tragedy, fulfilling the cultural expectations of her time. Though devastated by personal

tragedy, she channels her grief into a pursuit of justice. She holds a more internalized strength,

relying on her principles and adherence to dharma.

The stories of these two women continue to resonate, offering diverse perspectives on the

complexities of womanhood within Indian mythology.

The impact of kannagi’s deeds in the modern world

The deeds of Kannagi from the epic "Silapadhikaram" continue to have an impact on women in

the modern world, particularly in terms of serving as a cultural and literary reference that

influences perceptions and discussions around gender roles, justice, and empowerment as:

1. Symbol of Empowerment:

Kannagi is often seen as a symbol of female empowerment. Kannagi's pursuit of justice for her

wronged husband reflects a commitment to moral and ethical principles. Her resilience, courage,

and determination in the face of injustice have inspired women to stand up against oppression

and fight for their rights.

2. Cultural Identity and Pride:

Kannagi is an integral part of Tamil cultural heritage. Celebrating her story instils a sense of

cultural pride among women, connecting them to a rich literary and cultural tradition that

includes strong and empowered female characters.

3. Challenge to Gender Stereotypes:

Kannagi's story challenges traditional gender stereotypes by portraying a woman who takes

matters into her own hands, challenges authority, and seeks justice independently her defiance of

societal norms and her quest for justice in a patriarchal society. It has become a source of

inspiration for those advocating for gender equality and challenging traditional gender roles.

The impact of draupadi’s deeds in the modern world

Draupadi, a central character in the Indian epic Mahabharata, continues to have a cultural and

symbolic impact on women in the modern world. Her deeds and experiences offer various

lessons and insights that resonate with contemporary issues related to women's rights,

empowerment, and societal expectations as:

1. Resilience in Adversity:

Draupadi faced numerous challenges, including humiliation and injustice, yet she displayed

remarkable resilience. Her ability to endure adversity has served as an inspiration for women

facing hardships in the modern world, encouraging them to stand strong in the face of adversity.

2. Struggle for Justice:

Draupadi's vocal resistance against the injustice she experienced is a powerful aspect of her

character. Draupadi's pursuit of justice after the infamous game of dice is a timeless theme. In

contemporary society, her story has inspired women to seek justice in the face of wrongs,

whether on a personal or societal level.

3. Fighting Gender-based Violence:

Draupadi's experience of humiliation in the court symbolizes gender-based violence. Her story

has been a catalyst for conversations and actions against such forms of violence, emphasizing the

need for societal change and respect for women's dignity. Draupadi's assertiveness and refusal to

accept mistreatment also challenged traditional gender roles.

Draupadi’s deeds in contrast to the modern world

Draupadi's deeds and experiences, as depicted in the Mahabharata, present contrasts with

contemporary societal norms and values as:

1. Polyandrous Marriage:

Draupadi's marriage to five brothers is a significant departure from contemporary norms where

monogamous relationships are more prevalent. Draupadi's marriage is based on the ancient

swayamvara tradition where she chooses her own spouse. In many modern societies,

polyandrous marriages are uncommon and not legally recognized.

2. Role of Women in Decision-Making:

While Draupadi was a strong and assertive character, her role in certain decisions, such as the

game of dice that led to the exile of the Pandavas, was limited. In the modern world, there is a

greater emphasis on gender equality and women's involvement in decision-making processes.

3. Treatment of Women:

Draupadi's public humiliation in the court and her subsequent suffering raise questions about the

treatment of women in the epic. In the modern world, there is a growing awareness and advocacy

for women's rights, and such blatant disrespect and mistreatment are generally condemned.

Kannagi’s deeds in contrast to the modern world

Kannagi, a legendary character from Tamil literature, particularly in the epic "Silapadhikaram,"

reflects values and actions that may be in contrast with certain aspects of the modern world as:

1. Vengeance and Justice:

Kannagi's actions are driven by a sense of righteous anger and a pursuit of justice for her

wronged husband. In the modern world, legal systems are often emphasized as the proper

channels for seeking justice, and personal acts of vengeance are generally discouraged.

2. Role of Women in Society:

Kannagi's character and her actions may be seen as emblematic of a traditional role for women,

where her actions are driven by loyalty to her husband and adherence to societal expectations. In

the modern world, there is on-going discourse about challenging and redefining traditional

gender roles.

3. Personal Sacrifice:

Kannagi's personal sacrifice, such as tearing off her own breast in a moment of grief and rage,

contrasts with modern perspectives that often emphasize alternative means of expressing and

addressing emotional pain, such as counseling and mental health support.

CONCLUSION

Both Kannagi and Draupadi, the two different faces of womanhood give us detailed

glimpses into the diverse roles and challenges experienced by the woman. They represent the
duality of womanhood- on the one hand, the traditional virtues of loyalty, sacrifice and morality

are embodied by Kannagi, and on the other, Draupadi represents strength, resilience and stand

for righteousness. Through their narratives, we gain a nuanced understanding of the complexities

in the life of a woman as an individual and the way to cope up with them simultaneously by

fulfilling societal expectations. These women offer us timeless lessons that continue to inspire

the society with the themes focused on Justice and Morality, characterized by the female

experience across different cultures and epochs.

Works Cited

1.Draupadi's Polyandry : A Study in Feminist Discourse Analysis, Saumya Sharma, Journal of

International Women's Studies, Bridgewater State University, July 2023. (Print Online)

2.Vyasa's Draupadi : A Feminist Representation, Saptorshi Das, International Journal of Gender

& Women's Studies, June 2014. (Print Online)

3.Draupadi : The First Instance of Feminism, Dr. Kamath Bhattacharyya, Times of India, 2 Dec

2021 (Print Online)

4. Why is Draupadi a dangerous woman?, Naomi Appleton, Dangerous Women Project, 3rd June

2016 (Print Online)

5. Kannaki and the Changing Concepts of Femininity, Anna George, PhD Scholar, School of

Humanities, National Institute of Advanced Studies, Bengaluru. (Print Online)

6. Understanding Draupadi as a pardon of gender and resistance: Motswapong Pulane Elizabeth,

Stellenbosch Theological Journal, University of Botswana, 2017 (Print Online)

7. India of Sita, Draupadi, Kannagi: Prof. Santishree Dhulipudi Pandit, Jawaharlal Nehru

University, Aug 15 (Print Online)

8. Women as Mediators of Social Truths in Epics: A Comparative Study of Draupadi and

Kannaki, Swastishree Saikia

Asst. Professor, English

B.H.B. College, Sarupeta, April 2021 (Print Online)