Night of the Scorpion

 Introduction:

The poem 'Night of the Scorpion' (विंचू) by Nissim Ezekiel (निसीम एझिकेल) explores various themes such as fear, superstition, and the bond between a mother and her children. The poem is set in a rural Indian village where a scorpion sting (दंश) causes panic and fear among the family members.

The poem:

The speaker specifically remembers the night his mother was stung by a scorpion. It was hiding beneath a bag of rice, to escape the rain.

A picture of a religious village is created by the speaker. The neighbours try to paralyse the scorpion. They believe that as the scorpion moves, the poison moves in the blood of the mother. The entire village tries to find the scorpion, but they can’t.

Many things are tried, to help relieve the mother’s pain, but none work. The speaker watches helplessly.

The speaker’s father, who is rational and scientific, tries to save his wife by using powders, mixtures, herbs, medicinal hybrids and even pouring a little paraffin upon the bitten toe and putting a match to it.

After twenty-four hours, the poison loses its sting and the mother is finally alright. A sign of her prevailing love and affection for her children is shown, when she thanks God that she was stung and not her children.

Theme of the poem:

The main theme of the poem is the contrast between superstition and rationality. The villagers believe that the scorpion’s movement will increase the mother’s pain and that prayers and rituals can drive away evil. The poet’s father, being rational and scientific, tries medical remedies, but nothing works. Ultimately, the mother recovers naturally after twenty hours. Her only reaction is selfless. She thanks God that the scorpion stung her and not her children. This shows the power of a mother’s love, which is stronger than pain or fear.

Through vivid imagery and symbolism, the poet captures the emotional turmoil experienced during the night of the incident. The scorpion symbolizes danger and the unknown, while the mother's suffering highlights her strength and resilience. The poem also reflects on the cultural beliefs surrounding superstition, as the villagers engage in rituals to ward off evil. Overall, the poem conveys a deep appreciation for maternal love and the human response to fear and suffering.

Conclusion:

“Night of the Scorpion” is a perfect blend of Indian rural life and human emotion. Through a simple story, Nissim Ezekiel presents deep insights into superstition, belief, and maternal love. The poem is realistic, touching, and timeless — a true reflection of India’s heart and spirit.

 

 

 

 

 

Bangle Sellers

Introduction: 

    The poem ‘The Bangle Sellers’ by Sarojini Naidu revolves around bangles and bangle sellers. It describes the different stages in the life of a woman. The speaker of the poem is speaking on the part of the bangle sellers. These bangle sellers are selling bangles at the temple fair. They call out to the people passing by and urge them to buy bangles for their daughters and wives. In the second, third, and fourth stanzas, they describe the bangles of different colors they have to match the woman of different age groups. 

The poem:

    In the first stanza, the bangle seller is seen carrying 'the shining loads' of bangles to the temple fair. He wonders that who will buy these bangles for 'happy daughters and happy wives?' Thus, it can be seen that bangles in Indian culture are associated with happiness.

    In the rest of the stanzas, the bangle seller goes on describing the colourful bangles meant for women belonging to differnet stages. According to the bangle seller:

1. Some bangles are meant for a maiden. These bangles are silver and blue like mountain mist.

2. Some bangles meant for a maiden are flushed like the buds, and some aglow like new born leaves.

3. Some bangles are meant for a bride. These bangles are like the fields of corn.

4. Some bangles  meant for a bride are like the flame of her marriage fire.

5. These bangles have the tinkling sound like the bridal laughter and bridal tear.

6. Some bangles are meant for  a middle age woman. These bangles are purple and gold with grey dots.

7. These bangles are for those women who are living happy married life with their children and husband.

        Thus, the poem presents three stages of a womanhood: a maiden, a bride and a married woman living happily. Here, bangles are not just ornaments; they symbolize joy, tradition, love, and social identity. Each colour of the bangles reflects a stage in a woman’s life.

Question Paper Pattern_Paper No. IV

 Indian English Literature: Indian English Poetry and Drama

 Marks: Semester End: 80     Internal Assessment: 20         Total Marks: 100 

Q. 1 A) MCQs (All Modules) _______________________________(10)

Q. 1 B) Show your acquaintance (5/7) (All modules)_____________(10)

Q.2. Answer the following questions in about 250-300 words.______(15)

        (A or B) (Module II) 

Q.3. Answer the following questions in about 250-300 words.______(15)

        (A or B) (Module III and IV)

Q.4. Write short notes in about 100-150 words each. (3/5)_________ (15)  

        (Module I)

Q.5. Write short notes in about 100-150 words each. (3/5)_________ (15) 

        (3 to be set on Module III and IV and 2 to be set on Module II)  

Andha Yug (IV)_Short notes

Character Sketch of Ashwatthama

Introduction

Ashwatthama is one of the most powerful and tragic characters in ‘Andha Yug’. He is the son of Guru Dronacharya, and represents the spirit of blind revenge and moral darkness that survives even after the war ends.
Through Ashwatthama, Dharamvir Bharati shows how anger, hatred, and wounded pride can destroy a man’s humanity.

Symbol of Revenge and Destruction

After the Mahabharata war, most warriors are dead.
Ashwatthama is filled with bitterness and vengeance because his father, Dronacharya, was killed through deceit by Dhrishtadyumna and Yudhishthira. He cannot accept the defeat of the Kauravas or the injustice done to his father. His desire for revenge becomes stronger than his sense of right and wrong.

His Moral Blindness

Ashwatthama’s actions are driven by blind rage, not by reason or dharma. He attacks the sleeping and unarmed Pandavas, killing them mercilessly. He even wants to destroy the unborn child in Uttara’s womb so that the Pandava line will not continue. This shows that he has completely lost his moral vision. He becomes the true image of “Andha Yug”.

His Curse and Punishment

When Ashwatthama releases the deadly Brahmastra, he cannot withdraw it because his father never taught him that secret. Krishna saves the unborn child by taking the blow upon himself and then curses Ashwatthama: he must wander on the earth forever, carrying the pain of his sins.

Symbolic Meaning

Ashwatthama is not just an individual. He represents the evil that survives after every war. He stands for the human tendency to seek revenge even when the war is over. Through him, Bharati warns that violence never ends violence; it only creates endless suffering.

Character Sketch of Gandhari

Introduction:

Gandhari is one of the most powerful and tragic women in ‘Andha Yug’.
She is the queen of Hastinapur, wife of Dhritarashtra, and mother of the hundred Kaurava sons. In the play, she represents the voice of sorrow, moral anger, and spiritual blindness. Her suffering and her curse to Krishna form the emotional centre of the play.

A Devoted Wife:

Gandhari is known for her loyalty and devotion.
Even though she is born with sight, she chooses to blindfold herself for life to share the darkness of her blind husband Dhritarashtra.
This act shows her noble sense of sacrifice and duty, but also becomes a symbol of moral blindness. She refuses to see the evil deeds of her own sons.

A Sorrowful Mother:

The war takes away all her hundred sons, including her beloved Duryodhana. Her heart is filled with grief and despair. Her motherhood turns into deep pain as she realises that her sons have perished because of their greed and pride. She becomes a symbol of the motherland mourning the loss of her children in a self-destructive war.

Her Anger and Curse:

Gandhari’s sorrow turns into anger and bitterness against Krishna.
She blames him for not preventing the war. In her fury, she curses Krishna that his own clan, the Yadavas, will one day destroy each other and that he himself will die at the hands of a hunter. Her curse becomes true later, showing that even divine figures must face the consequences of human suffering.

Her Repentance and Tragic End:

In the end, Gandhari realises the futility of hatred and the weight of her curse. Living in the forest with Dhritarashtra and Kunti, she repents for her anger and dies in the forest fire. Her death symbolises the final purification of her soul after years of suffering.

Character Sketch of Sanjaya

Introduction

Sanjaya is one of the most significant and morally upright characters in ‘Andha Yug’. He is the charioteer and counsellor of King Dhritarashtra.
Sanjaya is blessed with divine vision by Lord Vyasa to narrate the events of the war to the blind king. He is the symbol of truth, conscience, and moral awareness in an age of destruction and blindness.

A Messenger of Truth

Sanjaya’s main duty is to inform Dhritarashtra about the events of the war. He performs this role honestly and fearlessly. Even though the truth is painful, he does not hide it. He tells Dhritarashtra and Gandhari about the total destruction at Kurukshetra and the death of their sons. Through Sanjaya, Bharati shows the importance of truth even in times of hopelessness.

The Voice of Conscience

In a world where everyone is blinded by pride, greed, and anger, Sanjaya acts as the voice of conscience. He represents the human capacity to think morally and spiritually. He tries to make Dhritarashtra realise that his fear and regret are useless now — it was his blindness to truth that caused this destruction. Sanjaya reminds others of Krishna’s message of faith, duty, and surrender.

A Witness to Destruction

Sanjaya moves between the battlefield and the palace, witnessing the full horror of the war. He sees how hatred consumes both the Kauravas and the Pandavas. His experiences make him deeply sorrowful and disillusioned with mankind. He symbolises the helpless witness — one who sees everything clearly but cannot stop the tragedy.

A Symbol of Insight and Spiritual Vision

Unlike the physically blind Dhritarashtra, Sanjaya can “see” — not just with his eyes, but with spiritual understanding. He represents inner sight, or the power to recognise moral truth. His clarity contrasts with the blindness of others around him, making him a moral and spiritual light in a dark world.

His Role in the Epilogue

In the epilogue, Sanjaya is present at the time of Krishna’s death.
He wants to surrender himself to Krishna, symbolising his desire for redemption and faith. When the hunter’s arrow kills Krishna, Sanjaya screams and faints — this moment expresses the deep sorrow of the end of dharma (righteousness) and the beginning of Kali Yuga.

Title of the play

The title ‘Andha Yug’ literally means “The Age of Blindness.” It is one of the most meaningful and symbolic titles in modern Indian drama. Dharamvir Bharati uses this title not only to describe the physical blindness of Dhritarashtra, but also the moral and spiritual blindness that grips the entire society after the war of Kurukshetra.

The play shows how men lose their sense of righteousness, compassion, and truth in the name of revenge, ego, and hatred. Every character — Dhritarashtra, Gandhari, Ashwatthama, and even the people of Hastinapur — becomes blind to justice and humanity. Their blindness leads to destruction and despair.

The title also reflects the post-Partition reality of India, when people had become blind to peace and brotherhood and were driven by communal hatred. Thus, ‘Andha Yug’ is not only about the blind king or the Mahabharata age, but also about any age in which mankind loses moral vision.

In short, the title symbolises the moral decay, spiritual darkness, and inner blindness of human beings that bring about their own ruin.

*         *         *         *         *

Andha Yug (III)_Plot of the play

 

Plot of the Play Andha Yug

Introduction:

Dharamvir Bharati’s Andha Yug is a powerful modern verse-play based on the last day of the Mahabharata war. The play is not merely a retelling of an epic story; it is a symbolic portrayal of the moral and spiritual blindness that leads to destruction in every age. It opens after the war between Kauravas and Pandavas has already been fought and won, and all that remains is death, despair, and guilt.

Act I:

The first act sets the tone of darkness and fear. Two tired guards hear vultures flying toward Kurukshetra. According to them, it is a bad omen for the ruined city. Inside the Kaurava palace, the blind king Dhritarashtra and Gandhari wait for news from Sanjaya, but Vidura arrives instead. Dhritarashtra confesses his fear, while Vidura reminds him that it is too late. He asks to seek faith in Krishna. Gandhari angrily blames Krishna for breaking moral laws. The chorus declares that only two fading lives are left in devastated Hastinapur.

Act II:

In the second act, Sanjaya loses his way in the forest and meets Kritavarma, Kripacharya, and Ashwatthama, the only surviving Kaurava warriors. Burning with revenge for his father Drona’s treacherous death, Ashwatthama swears to destroy the Pandavas. When Sanjaya tells him that Duryodhana is still alive and hiding in a lake, they go to meet him.

Act III:

The third act links the palace and the forest. Yuyutsu, who had fought on the Pandavas’ side, comes to Hastinapur. But he is rejected by his own people. Sanjaya brings news of Duryodhana’s defeat. Meanwhile, Ashwatthama witnesses Bhima’s unfair killing of Duryodhana and takes a vow of vengeance. Duryodhana appoints him as commander before dying, and Ashwatthama decides to attack the sleeping Pandavas.

Act IV:

In the fourth act, Ashwatthama prays to Lord Shiva, gains divine blessing, and enters the Pandava camp at night. He brutally kills Dhrishtadyumna, Shikhandi, and others. Then he tries to destroy Uttara’s unborn child, the last heir of the Pandava line. Gandhari removes her blindfold and turns Ashwatthama’s body into diamond-like hardness. Both Arjuna and Ashwatthama release the Brahmastra, but only Krishna can save the unborn child. Krishna takes the blow upon himself, curses Ashwatthama to endless wandering, and accepts Gandhari’s curse that his own clan will perish and he will die by a hunter’s arrow.

Act V:

The fifth act shows the moral emptiness that follows war. Yudhishthira rules over Hastinapur but feels defeated and isolated. Yuyutsu, insulted by everyone, commits suicide. Kripacharya leaves the collapsing kingdom. Dhritarashtra, Gandhari, Kunti, and Sanjaya retreat to the forest, which catches fire; Gandhari repents, and they all die. Yudhishthira realises the futility of war and renounces the world.

Epilogue:

The epilogue narrates Krishna’s death. Sitting under a peepul tree, he is struck by a hunter’s arrow that mistakes his foot for a deer’s face. With Krishna’s death, Dvapara Yuga ends and Kali Yuga begins—the age of spiritual blindness and moral decay.

Conclusion

The plot of Andha Yug moves from external war to inner destruction. Through the downfall of both victors and vanquished, Bharati shows that hatred, ego, and revenge blind humanity. The play ends with a warning: when man loses faith and compassion, the “age of blindness” begins again.

Andha Yug (II)_Act wise Summary

 Act wise summary   

Act I:

• Two guards are marching outside the Kaurava palace. They are very tired.
• Suddenly, they hear the terrifying sound. It is the sound of the fluttering wings of thousands of vultures (गिधाडे). The vultures are flying towards Kurukshetra. According to them it is a bad omen.
• Dhritarashtra and Gandhari are waiting for Sanjaya. But instead of Sanjaya, there comes Vidura.
• Dhritarashtra tells Vidura that for the first time in his life he is feeling afraid. But according to Vidura, now it is too late.
• Vidura quotes Krishna: “Surrender your heart and mind to me… You must have faith”.
• Gandhari becomes upset with the mention of Krishna. According to her, Krishna himself has violated the code of honour again and again.
• The chorus proclaims: “There are still two fading embers (विझू लागलेले निखारे) left in the ruined city” (उध्वस्त शहर – हस्तिनापूर).

Act II:

· Sanjaya is lost his way to Hastinapur.

· In the forest, Sanjaya meets Kritavarma, Kripacharya and Ashwatthama.

· According to Kritavarma, only three people from the Kaurava side have been survived: he himself, Kripacharya and Ashwatthama.

· Ashwatthama is seen full of vengeance (सूडभावना). Ashwatthama tells the audience how his father (Guru Dronacharya) was killed treacherously by Dhristadyumna and how Yudhishthira is involved in this.

· Sanjaya tells Ashwatthama that Duryodhana is still alive and hiding in one enchanted lake. They all ask Sanjaya to take them to that lake.

Act III:

· Guard informs Dhritarashtra and Vidur that one monster has arrived in the city of Hastinapur. Actually, it is Yututsu who comes to the city. No one welcomes Yuyutsu because he has fought on Yudhishthira’s side in the war.

· The guard informs Dhritarashtra about the arrival of Sanjaya and the sad news of the defeat of Duryodhana.

· In the forest, Ashwatthama tells Kripacharya and Kritavarma that he was present there when Bhima killed Duryodhana, and he was killed by treachery.

·  Ashwatthama takes a vow to destroy all the Pandavas.

·  Duryodhana asks Kripacharya to appoint Ashwatthama as the commander.

·  Ashwatthama decides to go to the Pandava camp to take his revenge.

Act IV:

• The Pandavas were unarmed and asleep.
• Outside the camp, Ashwatthama prays Lord Shankar/Shiva who blesses him saying, “Ashwatthama, you will be victorious”.
• Sanjaya informs Gandhari how in the camp, Ashwatthama killed Dhrishtadyumna and other Pandava soldiers mercilessly.
• But Ashwatthama’s job is not yet over. He wants to kill the baby in the womb of Uttara so that there won’t be any heir to the Pandava dynasty.
• Gandhari asks Sanjaya to take off her blindfold so that she could transform Ashwatthama’s body into ‘a bright diamond’.
• Ashwatthama and Arjuna release the Brahmastra.
• Vyasa asks Ashwatthama to recall the Brahmastra. But Ashwatthama could not because his father had not taught him that technique.
• Krishna accepts the blow of Brahmastra; Krishna exchanges his life for the baby in Uttara’s womb.
• Krishna curses Ashwatthama; takes his ‘talismanic gem’ and leaves him to wander forever.
• Gandhari curses Krishna: “all your friends and kinsmen shall attack and kill each other… you will be killed by an ordinary hunter.”
• Krishna calls Gandhari his mother and accepts the curse.

Act V:

·       The scene takes place after some years of the great war.

·       Yudhishthira is now ruling over Hastinapur, but the city never regain its gone glory.

·       Frustrated Yudhishthira claims, “I am alone and defeated.”

·       Yuyutsu has lost his voice. He is insulted by everyone including Bhima.

·       Yuyutsu commits suicide.

·       Kripacharya tells Vidura that Yudhishthira’s kingdom is on the verge of collapse and so I’m leaving Hastinapur.

·       Dhritarashtra, Gandhari, Kunti and Sanjaya are in the forest. The forest is ablaze.

·       Gandhari repents over the curse she has bestowed on Krishna.

·       Gandhari, Dhritarashtra, Kunti die in the fire.

·       Yudhishthira understands that his victory in war was hollow. He too wants to commit suicide on the slopes of the Himalayas.

Epilogue:

·        It deals with the death of the Lord Krishna.

·       The chorus narrates that Lord Krishna was sitting under the shade of a peepul tree. He leaned the tree placing his left foot ‘shaped like a deer’s face’ on his right thigh.

·       Ashwatthama was watching Krishna. He accuses Krishna for his ‘adharma’.

·       Sanjay is also there and wants to surrender Lord Krishna.

·       There comes one hunter who mistakes Krishna’s foot for a deer and releases his arrow in that direction.

·       Looking at this, Ashwatthama laughs wildly, and Sanjaya screams and faints.

·       The chorus announces: “The moment Krishna was killed, Dvapara yug came to an end and on this god-forsaken earth Kali yug took its first step.”

Andha Yug (I)_Synopsis in Marathi

अंधा युग – नाटकाविषयी थोडक्यात

•  स्वातंत्र्योत्तर कालखंडातील भारतीय रंगभूमीवरील हे एक अत्यंत महत्त्वपूर्ण नाटक आहे. महाभारतातील कुरुक्षेत्रावर झालेल्या कौरव-पांडवांच्या युद्धानंतर झालेला घटनाक्रम या नाटकात मांडलेला आहे. धर्म-अधर्म, न्याय-अन्याय याची चिकित्सा करतानाच युद्धाने, संहाराने प्रश्न सुटतात का असा एक मुलभूत प्रश्न हे नाटक उपस्थित करते.
• कुरुक्षेत्रावरील युद्ध संपल्यानंतर १८ व्या दिवशी संध्याकाळी नाटक सुरु होते.
•  श्रीकृष्णाची अवतारसमाप्ती होते (एका शिकाऱ्याकडून कृष्णाची हत्या होते) तिथे नाटक संपते.
•   यानंतर द्वापरयुग संपले आणि ‘अंधा युग’ म्हणजेच कलियुग सुरु झाल्याचे कोरस प्रेक्षकांना  सांगतो.
• नाटकात एकूण ५ अंक आहेत. नाटकाची सुरुवात Prologue ने होते आणि शेवट Epilogue ने होतो. 
• धर्मूमवीर भारती यांचे हे नाटक मूळ  हिंदी भाषेमध्ये लिहिले आहे. अलोक भल्ला यांनी या नाटकाचा इंग्रजी अनुवाद केला आहे.

प्रमुख पात्रे

१     अश्वत्थामा : गुरु द्रोणाचार्यांचा मुलगा; महाभारताच्या युद्धामध्ये अश्वत्थामा मारला गेल्याची बातमी ऐकून गुरु द्रोणाचार्य हतबल होतात. बातमी खरी आहे का हे तपासण्यासाठी ते याबाबत युधिष्ठिराला विचारतात. युधिष्ठिराला नेमके माहित असूनही तो नर होता की हत्ती याबाबत संदिग्धता असल्याचे म्हणतो (“नरो वा कुंजरो वा”). हे ऐकून द्रोणाचार्यांच्या हातून शस्त्र गळून पडते आणि मग नि:शस्त्र द्रोणाचार्यांची दृष्टद्युम्न हत्या करतो.

वडलांच्या हत्येचा बदला घेण्यासाठी अश्वत्थामा सुडाने पेटतो. दुर्योधनानंतर कौरव सेनेचा तो सेनापती बनतो. कौरवांच्या छावणीवर रात्रीच्या वेळी तो त्वेषाने हल्ला चढवतो. दिसेल त्याला मारत सुटतो. झोपी गेलेल्यानांही तो सोडत नाही. दृष्टद्युम्नचा वध करतो. शेवटी तो ब्रम्हास्त्र सोडतो. याला प्रत्यत्तर म्हणून अर्जुनही ब्रह्मास्त्र सोडतो. कृष्ण होणारा विनाश ओळखून दोघांनाही ब्रह्मास्त्र मागे घेण्यास सांगतात. परंतु ते मागे कसे घ्यायचे याची विद्या अश्वत्थामाला ठाऊक नसल्याने ते ब्रह्मास्त्र तो अभिमन्यूची पत्नी उत्तरा हिच्या उदराच्या दिशेने सोडतो, जेणेकरून पांडवांचा निर्वंश व्हावा. क्रोधीत कृष्ण ब्रह्मास्त्र स्वतःवर घेतात आणि अश्वत्थामाला शरीरभर जखमा घेऊन विकल अवस्थेत सृष्टीच्या अंतापर्यंत भटकत राहशील असा शाप देतात.

‘अंधा युग’ नाटकातील हे एक प्रमुख पात्र आहे. तो स्वतःची तुलना कृष्णाशी करतो. त्याच्यामते कृष्णाने देखील कपटाचा आधार घेतला आहे. मग त्याचा तो धर्म आणि माझा तो अधर्म कसा, असा त्याचा सवाल आहे.

२ युयुत्सु : हा दुर्योधन आणि गांधारीचा पुत्र आहे. कुरुपुत्र असून देखील महायुद्धामध्ये तो पांडवांच्याकडून लढतो. सत्य आणि धर्माच्या बाजूने आपण लढत असल्याचे तो सांगतो. नाटकामध्ये युद्ध संपल्यानंतर तो हस्तिनापूरला परत आल्याचे दाखवले आहे. परंतु त्याला तिथे कोणीही स्वीकारत नाही. उलट एक भयावह श्वापद म्हणून त्याच्याकडे सर्वजण पाहतात. केवळ विदुर त्याला समजून घेतो. विदुराच्या मते तो जिवंत असलेला शेवटचा कौरव आहे.

युद्ध समाप्तीनंतर युधिष्टिर हस्तिनापूरचा राजा होतो. युयुत्सुला तिथेच आश्रय दिला जातो. पण तिथली जनता त्याला स्वीकारत नाही. त्याचा प्रचंड छळ होतो. शेवटी त्याची वाचा जाते. एके दिवशी तो कृपाचार्यांच्या हातातला भाला हिसकावून घेतो आणि स्वतःच्या पोटात खुपसून घेत आत्महत्या करतो.

सत्य आणि धर्माच्या बाजूने उभे राहूनदेखील माझे आयुष्य असे का, या प्रश्नाने युयुत्सु पुरता कोलमडून गेलेला नाटकात पाहायला मिळतो.

३ गांधारी : अंध दुर्योधनाची धर्मपत्नी. आपला पती अंध आहे हे विवाहानंतर समजून आल्याने तिने आपल्या डोळ्यावर आयुष्यभर पट्टी बांधली आहे. महायुद्धाच्या अठराव्या दिवशी ‘अंधा युग’ नाटकाला सुरुवात होते. यावेळी दुर्योधन (आणि युयुत्सु) सोडून तिचे सर्व पुत्र मारले गेले आहेत. भीमाने ज्या पद्धतीने दु:शासनाला मारल्याचे तिला कळते, तेव्हा ती अत्यंत क्रोधीत होते. नाटकाच्या सुरुवातीला गांधारी आणि धृतराष्ट्र हे दुर्योधनाची आणि त्याच्या विजयाची वाट पाहत असलेले दिसतात.

पुढे संजयकडून तिला दुर्योधन देखील अत्यंत क्रूरपणे मारला गेल्याचे कळते. त्याचवेळी अश्वत्थामा हा सेनापती झाल्याचे आणि त्याने अंधाऱ्या रात्री झोपलेल्या पांडवांच्या छावणीवर हल्ला चढवत सैनिकांची निर्घृण हत्या केल्याचे कळते, तेव्हा तिला काही क्षणांसाठी समाधान मिळते. अश्वत्थाम्याला संरक्षक कवच मिळावे म्हणून गांधारी पहिल्यांदा आपल्या डोळ्यावरची पट्टी उघडते.

अटीतटीच्या लढाईत अश्वत्थामा आणि अर्जुन ब्रह्मास्त्र सोडतात, कृष्ण ते स्वतःवर ओढवून घेतो आणि विनाश टाळतो. तसेच तो अश्वत्थाम्याला शाप देतो. यावेळी झालेला अपमान, पदरी पडलेले अपयश आणि सगळ्यात महत्त्वाचे म्हणजे सर्व पुत्रांचा झालेला मृत्यू सहन न होऊन गांधारी कृष्णाला शाप देते. तिच्या म्हणण्यानुसार या महायुद्धाला सर्वस्वी कृष्ण जबाबदार आहे. हा नरसंहार तो थांबवू शकला असता. ‘तुझे आप्त, सगेसोयरे सर्वजण एकमेकावर हल्ला करतील आणि पिसाळलेल्या कुत्र्याप्रमाणे एकमेकाला खाऊन टाकतील. आणि हा सर्व विनाश पाहिल्यानंतर एके दिवशी तू जंगलामध्ये एका पारध्याच्या हातून मरण पावशील’ असा गांधारी कृष्णाला शाप देते.

युधिष्टीर गादीवर बसल्यानंतर धृतराष्ट्र, गांधारी, कुंती आणि संजय वानप्रस्थाला जातात. इथे जंगलाला लागलेल्या वणव्यामध्ये धृतराष्ट्र, गांधारी, कुंती यांचा होरपळून मृत्यू होतो. नाटकामध्ये अश्वत्थामा, युयुत्सु यांच्याप्रमाणेच गांधारी धर्म-अधर्म, सत्य-असत्य या संघर्षात सापडलेली दिसून येते.

अन्य पात्रे :

संजय : महर्षी व्यासांनी याला दिव्य दृष्टी बहाल केलेली आहे. कुरुक्षेत्रावर चाललेले युद्ध प्रत्यक्ष तो पाहत असून त्याचा इतिवृत्तांत तो धृतराष्ट्र आणि गांधारीला सांगत आहे. एक तटस्थ आणि त्रयस्थ व्यक्ती म्हणून त्याच्याकडे सर्वजण पाहतात.

विदुर : धृतराष्ट्र आणि पंडूचा सावत्रभाऊ, अत्यंत बुद्धिमान, कौरव-पांडवांचा काका. नाटकामध्ये तो अश्वत्थामा, गांधारी आणि युयुत्सु यांना कृष्णाची भूमिका समजावून सागण्याचा प्रयत्न करताना दिसतो.