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This is a common belief that when Draupadee was disrobed in the Dice Court, she was helped by Krishn. The Mahabharat, the TV Serial by BR Chopra, has gone so far in this regard that he has shown Draupadee even calling "Krishn, Krishn" in her distress time; and then Krishn coming to help her and extending her robe to infinity and Dushaasan getting tired.

At the same time, in another reference Krishn says - "If I had been there, they could not have behaved like this with you. I was not even in Dwaarakaa, so I did not know it. When I came back then only knew it and I am coming here."

Another story connected to this incident is told that when Krishn killed Shishupaal in Yudhishthir's Raajsooya Yagya by His Chakra, His finger got hurt and bled. Draupadee noticed it and she immediately tore her dress and tied that torn strip of her cloth on Krishn's finger to stop the bleeding. At that time Krishn said - "Draupadee, Today I have become indebted to you. In the future I will return your debt in such a grand way that the whole world will be surprised to see it."

By this statement it seems that Krishn already knew as what was going to happen with Draupadee in future and He was going to help her in that situation. But Krishn's above statement shows that He did not know about this incident - something is fishy.

So do you think that someone actually helped Draupadee with those yards of cloth? Although it is believed so that Lord Krishn appeared to rescue Draupadee from being stripped in public by Dushaasan, but at the same time it seems rubbish too. Krishn never came to help her. If He had come to help her why would Krishn apologize to Draupadee when they later met in the forest, saying that He was busy defending Dwaarakaa against Shaalv and could not help her?"

It is clearly said in the court scene that it was Dharm who robed her. Dharm is Vidur, not Krishn. There is no word for miracle in Sanskrit.

“The Vastra Haran scene troubled morals in Victorian times too. How do you justify Duryodhan telling Draupadee “…‘come sit on my thigh / With a wicked lustful eye…’?” One can imagine what should have rhymed with eye but thigh must have seemed offensive.

“Again, during the years in the forests, Vyaas Jee says the Paandav survived on Maans, or flesh. Look up the Gita Press edition and you will find the word twisted to mean flesh of fruits and hence the Hindi translation Phal, or fruits. Why, check the dictionary and you’ll see Vaanar means Van Nar or forest folk, not monkeys.”

“And Raakshas (whose root is Raksh which means "protect") is the one who protects, not a demon.” Such interventions abound in the translations of other religious texts too.

In the Afrikaans Bible, they had changed Solomon’s description in Song of Solomon from ‘black and comely’ to ‘brown and comely’.

There is another question - "Why Arjun would be the only one refusing to fight when his reasons applied to all other Paandav too. The Mahaabhaarat has an aural quality. It is meant to be read and not to be televised. In fact both the TV Serials on Mahaabhaarat, BR Chopra’s and Ekta Kapoor’s versions, are not worth a comment. Every word of Vyaas has another face.

Take the four pillars of character - Dharm can mean ritual or spiritual, Kaam love or lust, Arth money or meaning of money, and Moksh escape or liberation. It is up to you to choose.”