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48 pages 1 hour read

Chitra Banerjee Divakaruni

The Palace of Illusions

Fiction | Novel | Adult | Published in 2008

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Chapters 19-24 Chapter Summaries & Analyses

Chapter 19 Summary: “Palace”

The Pandavas move to Khandav and set up a home there. Maya builds “a palace like no one has ever seen” (142). It is ornate and magical, and elements of it shift each day. Upon Panchaali’s request, there is running water everywhere. They name it the Palace of Illusions. Maya advises them to not invite anyone into the palace.

The family obeys Maya’s advice, and the city near the palace prospers and is called Indra Prastha. Each one of Pancaali’s five husbands fathers one son with her. She names her sons Prativindhya, Sutasoma, Srutakarman, Sataneeka, and Srutasena.  

When Kunti visits the palace, she is deferential toward Panchaali, realizing that her daughter-in-law is the mistress of this domain.

Chapter 20 Summary: “Wives”

As the years pass, Panchaali’s husbands take other wives. When this happens, Panchaali throws “tantrums” in order to show her displeasure and to make sure that her husbands maintain respect for her (150). She and her husbands have a strong bond, and she notes, “together, we formed something precious and unique” (152). Panchaali becomes particularly upset when Arjun marries Subhadra, Krishna’s sister. However, as time passes, she becomes friendly with Subhadra and the other wives, who remain in their own kingdoms.

Indra Prastha continues to prosper, and the family does not encounter any conflict. A “decade passed thus, as in a dream,” and though they are all happy, they grow a little bored (153).  

Chapter 21 Summary: “Afterlife”

The Sage Narad visits Yudhisthir and reports that he has seen Yudhisthir’s father and grandfather in the court of Yama, the god of death. According to Hindu religious traditions, successful warriors should go to Indra’s court in the afterlife. Yudhisthir wants to get his relatives into Indra’s court; Narad says that they must perform the Rajasuya sacrifice in order to do so. This entails making all of the kings of Bharat pay tribute to Yudhisthir. If one refuses, then that king must engage in battle.

Krishna visits the court and supports the idea. Narad says that Krishna is an incarnation of the god Vishnu. Krishna helps strategize for the Rajasuya, and, thanks to Krishna’s strategy, a hated king is killed. After the king dies, all of the kings that he imprisoned are released. This makes the kings love Yudhisthir and allows them to pay him tribute.

The blind king Dhritarashtra also wishes to pay tribute, and he plans to come to Indra Prastha. Panchaali works hard to get the palace prepared for his arrival.   

Chapter 22 Summary: “Discus”

The Kauravas arrive, and the Pandavas greet them with “ebullient enthusiasm” (160). The family has a large ceremony to celebrate Yudhisthir as the greatest king of Bharat. Karna arrives with the Kauravas, and Panchaali does everything she can to make him feel welcome and to apologize for the way that she insulted him at her marriage ceremony. However, “he was not going to allow me to redeem myself” (161).

Yudhisthir must name a guest of honor, and he chooses Bheeshma, who says it should be Krishna. This announcement sends the crowd into an uproar. Sisupal speaks out against Krishna, listing all of his faults. Krishna tells Sisupal to apologize, but Sisupal attacks him. Krishna kills Sisupal with a serrated disk, and a light emerges from Sisupal’s body, which Krishna absorbs.  

Panchaali confesses to Krishna, “When I thought you had died, I wanted to die, too” (166). He does not take her comment seriously. There is an earthquake, and everyone returns to his or her chambers.  

Chapter 23 Summary: “Lake”

The Kauravas stay even after the other kings leave. Duryodhan’s days “were spent reconnoitering, his nights were spent at elaborate revels that he organized” (170). Panchaali imagines that Duryodhan is examining the palace so that he can construct one like it for himself. At night, Duryodhan gambles a great deal with Yudhisthir, who becomes “sluggish and morose” (171).

One day, Duryodhan walks into the garden. Panchaali watches him from her window with her attendants. He steps onto a bridge that is an illusion constructed by Maya and falls into the water. Panchaali and her attendants laugh; Duryodhan is offended. The Kauravas leave and do not address the incident.

Later that year, Duryodhan invites the Pandavas to see the new palace that he has constructed in Hastinapur. The brothers are suspicious of his motivations. However, Panchaali urges them all to go, so they set out for the palace.

Chapter 24 Summary: “Games”

The Pandavas arrives in Hastinapur. Panchaali thinks Duryodhan’s palace is “a pale copy of ours, without true magic to give it a soul” (181). Panchaali spends her days reading, writing, and walking through the gardens while the men spend every night gambling. She feels as if she is “in enemy territory” (182). Duryodhan’s wife, Bhanumati, who is very young and nervous, visits Panchaali.

Karna returns from Anga. Duryodhan holds a banquet for him. Panchaali commissions a special sari for the event, but in the end decides to wear simple white, thinking it “sinful” to want Karna to admire her (185). She sees Karna at the banquet, and he is also dressed in simple white. He greets her courteously, and Panchaali wants to respond in turn. However, she barely acknowledges him because Kunti is at her side, and Panchaali fears revealing her true feelings in front of her mother-in-law.

Chapters 19-24 Analysis

Through these chapters, Divakaruni explores the motif of spiritual guides by examining how gods influence the lives of people. The relationships between humans and gods in the book highlight the close bond between them. Maya is a worker of magic, and thus a spiritual guide of sorts. When he constructs the Palace of Illusions, Panchaali notes, “He magnified everything my husbands wanted a hundredfold, and over it all he laid a patina of magic so things shifted strangely, making the palace new each day” (146). Here, he uses his supernatural gifts to guide the Pandavas and to influence the trajectory of their lives in their new residence. Similarly, Narad is another magical being, and “[h]is favorite activity was to travel from court to court and world to world, collecting gossip and spreading mayhem” (156). It is his report of Yama’s court that encourages Yudhisthir to perform the Rajasuya ritual. Thus, his information about the gods’ world influences this family. Finally, Krishna, a divine being, continues to provide guidance to Panchaali and her husbands. When Maya advises the Pandavas to keep the Palace of Illusions private, Krishna notes, “Everyone who sees this palace will want it for himself. Envy is dangerous” (147). Though the family heeds this advice at the time, they eventually ignore it as the years pass.  

The theme of gender roles continues to be a point of tension in the novel. Panchaali starts to challenge the traditional roles of women more and more. Even though Vyasa lays down stringent rules for interactions between Panchaali and her husbands, these rules begin to break down. For instance, even though she and Bheem are not married at first, he starts to interact with her. He also asks for her advice about the construction of the Palace of Illusions, and she insists that it should accommodate a great deal of water. In this way, Panchaali asserts her unconventional role as an important member of the family who should have a say in how her new home is constructed. Panchaali also continues to voice her opinions about governing the new kingdom, and she notes, “more and more, Yudhisthir began to ask my advice when a tricky judgment had to be delivered” (148). Thus, she asserts her status as an intelligent and capable individual who is not limited by her gender.

Still, misogynistic power dynamics persist in the novel. Panchaali’s husbands take other wives, and Panchaali has no right to complain about this. They get to choose who they marry, while Panchaali has all of her husbands chosen for her. Regarding the afterlife, misogyny again surfaces as “the virtuous women were sent directly into their next birth, where, if they were lucky, they reincarnated as men” (155). Thus, in this world, it is hard to escape the prevalent idea that men are innately more important than women.  

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