Author Archives: arisebharat

Palghar – Lynching of Hindu Sadhus and the Deepening Conspiracy

  • By Vivekanand Nartam

The Mahant of Tryambekeshwar Dakshinmukhi Hanuman Temple Kalpvriksha Giri Maharaj (70), his fellow Mahant Sushil Giri Maharaj (35) and their driver Nelesh Telgade (30) were killed in heinous lynching on April 16, 2020. This brutality was carried out in Gadchinchale village in Palghar district of Maharashtra. Both saints were also associated with Shri Panch Dashnam Akhada, Varanasi.

The abominable creatures involved in this murder were arrested on April 17, 2020. Video footage of this incident went viral on social media on April, 19, 2020 and after that we came to know about the brutality. The gruesomeness perpetrated will shake our collective conscience. But what’s surprising is the so called liberal-leftist and JNU gangs who claim to the conscience keepers and champions of human rights are nowhere to be seen. We would have seen havoc on the streets had this happened with their darling minorities or someone among themselves. But this brutal murder of Hindu saints would never appeal to their hypocritical sensitivity.

While we condemn this heinous crime, it is equally important for us to draw parallels between various such incidents that have repeatedly taken place in our country. Some of these areas of the Palghar district are primarily inhabited by the people belonging to the Konkna, Warli and Thakar tribal communities.

In these far flung hilly areas of the Palghar district, the Christian Missionaries and the violent leftists have created their spheres of influence. The left oriented organization called ‘Kashtakari’ and missionary churches are functioning in this area for a long time now. We know that in the missionary dominated tribal areas, certain converted individuals have been pressing for separate religious code for tribal people in the census.

In the very recent past the Tribals in Jharkhand were incited by very such tendencies to proclaim that they do not recognize the law of the land under violent Pathalgadi movement. These forest dwelling people are being repeatedly instigated by feeding to them that their identity is different than that of Hindus.

The ‘divide and rule’ administrative policy of the British rulers sowed the seeds of differentness among the Janjatis in India by introducing the separate religious code called Sarana. The separate code for them remained in effect from 1871-1951. After independence it was removed from the census conducted in 1951. But the left wing individuals and organizations and missionary conspirators have been working overtime to create the sense of alienation among tribal people.

Their divisive activities are leaving no stone unturned to widen the gulf between the urban and forest dwelling communities. They deliberately assign the terms like aboriginals or indigenous people to the Janjatis to make them feel different. As a result of this, some individuals in tribal communities started to see Hinduism in hostile manner. Such hostility towards Hindus has grown in some janjati areas and particularly in converted or leftist oriented individuals of the Palghar district for some years now.

The Niyogi Committee Report on Christian Missionary Activities (1956) had anticipated such outcomes much earlier and therefore it had recommended the legal prohibition on the conversion. But due to some unfortunate reasons it was not implemented.

Many antinational and antisocial activities aiming to divide the country and the society into pieces are rampantly going. But was there really a drift or disconnect, let alone hatred, between the urban and forest dwelling communities in the Indian civilization? The writings of India’s great epics- Vedas, Puranas, Ramayana and Mahabharata are ripe with anecdotes of cooperation and harmonious coexistence of various communities.

Acharya Vinoba Bhave would put that the Veda is tribal text. Hindus and Tribal communities both worship nature and same Gods and Goddesses. The tribes such as the Bhillas, the Madias, the Gonds, the Pardhans etc. do worship Mahadev-God Shiva. The European emigrants to the North and South Americas, Australia, New Zealand etc. did the ethnic cleansing of the indigenous inhabitants. We the Indians do not share any such bloody history. The conspiracy behind the construction of certain theories such as ‘Aryan Invasion Theory’ stands exposed. Then why is this rancor? Who is instigating the hearted? It’s high time that we need to deliberate on this.

We cannot remain oblivious to the fact that the Hindu saints, social activists or organizations were persecuted and even killed by missionary-left gangs whenever they opposed the forced conversion or ideological exploitation of tribal people. The very same treacherous alliance assassinated Swami Lakshmananand Saraswati on August 23, 2008 on the auspicious of day of Janmashtami.

The great soul had to die for his work for the upliftment of isolated tribal population and opposition to aggressive proselytizing missionary activities in the Kandhamal district of Odisha. Similarly, we also know Swami Aseemanand was falsely implicated in various terrorist acts performed by the enemies of the nation.

Some sycophantic ministers and bureaucrats, under the instructions from their political masters, persecuted Swami Aseemanand to the hilt. His fault was that he worked for the socio-religious awakening of the tribals in the Dangs district of Gujarat. His work among them invoked their consciousness about their identity and they started coming back to their original fold. The attack on Suryacharya Krishdevanand Giri Maharaj in the district of Satara in Maharashtra, while he was travelling from Sangli to Mumbai, too reflects the same criminal mindset. The attackers wanted to obstruct his tour to Ayodhya.

A little history of some incidents in the Palghar district of Maharashtra would suggest that this conspiracy is carrying a ghastly form. It is necessary to mention two events prominently here. In 1965, the ‘Hindu Seva Sangha’ was established in Theronda village of the Palghar district under the leadership of late Damu Anna Tokekar, then RSS Pracharak of Thane, Mumbai and Raigad region.

The organization was started with purpose of removing social, educational and economic backwardness in the tribal community of the district. Owing to social and sensitive nature of Damu Anna, people of the tribal society started connecting with him.  Seeing the ground slipping out their influence, the left wing and missionary goons decided to kill him. They decided to execute their plan of eradicating Damu Anna on the fateful night in 1980 but luckily he was staying at some other place. They attacked Wamanrao Sahastrabudhhe and his wife who worked for the organization and seriously injured both.

The second incident of frustration of these unscrupulous and violent mobs is when they attacked the ‘The Vishwa Hindu Parishad Vanvasi Kalyan Kendra’ at Talasari with the intention of killing late Madhavrao Kane. In 1967, on the advice of Damu Anna, Madhavrao Kane started the Kendra at Talasari, a Tahsil place in today’s Palghar district on the immediate borders of Maharashtra and Gujarat. Through this organization programmes on education, rural development, environmental protection, tree planting etc. are carried out.

Here again sensing the growing popularity of the organization the left-missionary gang of 700-800 in numbers attacked the Kendra to assassinate Madhavrao. They could not succeed as Madhavrao was in Kalyan in connection with some work but Shri Mahadev Joshi and his wife Mrs. Vasudha Joshi were grievously injured in the attack. The injuries they suffered were so deep that both could be saved only by divine grace.

The brutal murder of two Sadhus and their driver on April 16, 2020 reflects the same distorted mentality. Kalvriksha Giri Maharaj and Sushil Giri Maharaj along with their driver Nilesh Telgade were going to Silvassa to attend the fellow Sadhu’s funeral. According some sources they lost their way and started going through the village of Gadchinchale that comes in the jurisdiction of Kasa Police Station.

On the way, a violent mob of villagers stopped them and stated beating them. But the forest guard posted at nearby place came to their rescue and sheltered them and called the police. The Kasa Police Station lies at the distance of some 40 kms. from the site where the incident took place. It would have taken at least half an hour’s time for the police to reach there. Why the mob did not kill them in the meanwhile?

The viral videos clearly show the old Mahatma holding hands of the police with the faith that they will protect him? Why did he hurl him to the mob? Was there a well planned conspiracy to kill the Sadhus? Did someone provoke the mob to kill them seeing their saffron clothes? Why did the police not make any attempt to dispel the crowd by firing in the air or by firing at the legs of violent individuals in the mob to save these innocent souls? How come so many individuals assemble together when the lockdown is in force? What is worse is that these revered Sadhus were not shown any respect even after their death. Their dead bodies were dumped in a dirty dusty tempo for postmortem. Seeing this heart wrenching incident, many such questions and doubts arise.

Therefore, before the eruption of anger of the Hindu community, this incident should be investigated by high level inquiry committee. The earliest and toughest action should be taken against the abominable creatures that are a blot on humanity.

  • The author is an Assistant Professor of Political Science in the Shyam Lal College,  Univ. of Delhi

Source ; http://www.narrativeworld.in

Did Draupadi Insult Duryodhana and Call him Blind ? A Vlog with references

Those Perpetrating Lies on Draupadi ji Are Continuing Duryodhana’s Legacy

In an earlier post, we had mentioned about how Fake News becomes a global narrative.  This can be observed to certain aspects of our epics also. For example, the popular ( fake ) narrative that was build around the Mahabharata  is that in the Mayasabha Duryodhana falls down into a pond mistaking it for a crystal surface. On seeing this, Draupadi says ” A blind person’s son is blind too ” Or in Hindi  “Andhe ka beta andha”   ” అంధుని పుతృడు, అంధుడే అవుతాడు” in Telugu. This fake narrative was built over centuries to establish that the reason for the Mahabharata war was Draupadi & not the ego of Duryodhana & the injustice of Dhritharashtra.

The reference in Vyaasa Mahabharata states that Bheema & Arjuna do laugh when Duryodhana mistakes the illusions for real. This pulling at each other’s leg has a legacy since childhood esp between Duryodhana & Bhima in what can be termed as sibling rivalry.  However, there is no reference to Draupadi laughter. The reference comes up when Duryodhana in order to make a strong case, at the behest of Shakuni makes up a story in which he includes Draupadi in the people who laughed at him.

Unfortunately, this lie told by Duryodhana has become the popular narrative due to many novels & especially movies that become the source of our education in later years.

  • Ayush Nadimpalli

References : The Mahabharata of Krishna Dwaipayana Vyasa, Volume 1

 

  • Sabha Parva ( Dyuta Upaparva )

  •  Section : XLVI

Vaisampayana said,—“That bull among men, Duryodhana, continued to dwell in that, assembly house (of the Pandavas). And with Sakuni, the Kuru prince slowly examined the whole of that mansion, and the Kuru prince beheld in it many celestial designs, which he had never seen before in the city called after the elephant (Hastinapore). And one day king Duryodhana in going round that mansion came upon a crystal surface. And the king, from ignorance, mistaking it for a pool of water, drew up his clothes. And afterwards finding out his mistake the king wandered about the mansion in great sorrow. And sometime after, the king, mistaking a lake of crystal water adorned with lotuses of crystal petals for land, fell into it with all his clothes on. Beholding Duryodhana fallen into the lake, the mighty Bhima laughed aloud as also the menials of the palace. And the servants, at the command of the king, soon brought him dry and handsome clothes. Beholding the plight of Duryodhana, the mighty Bhima and Arjuna and both the twins—all laughed aloud. Being unused to putting up with insults, Duryodhana could not bear that laugh of theirs. Concealing his emotions he even did not cast his looks on them. And beholding the monarch once more draw up his clothes to cross a piece of dry land which he had mistaken for water, they all laughed again. And the king sometime after mistook a closed door made of crystal as open. And as he was about to pass through it his head struck against it, and he stood with his brain reeling. And mistaking as closed another door made of crystal that was really open, the king in attempting to open it with stretched hands, tumbled down. And coming upon another door that was really open, the king thinking it as closed, went away from it. And, O monarch, king Duryodhana beholding that vast wealth in the Rajasuya sacrifice and having become the victim of those numerous errors within the assembly house at last returned, with the leave of the Pandavas, to Hastinapore.

And the heart of king Duryodhana, afflicted at sight of the prosperity of the Pandavas, became inclined to sin, as he proceeded towards his city reflecting on all he had seen and suffered. And beholding the Pandavas happy and all the kings of the earth paying homage to them, as also everybody, young and old, engaged in doing good unto them, and reflecting also on the splendour and prosperity of the illustrious sons of Pandu, Duryodhana, the son of Dhritarashtra, became pale. In proceeding (to his city) with an efflicted heart, the prince thought of nothing else but that assembly house and that unrivalled prosperity of the wise Yudhishthira. And Duryodhana, the son of Dhritarashtra, was so taken up with his thoughts then that he spoke not a word to Suvala’s son even though the latter addressed him repeatedly. And Sakuni, beholding him absent-minded, said,—‘O Duryodhana, why art thou proceeding thus’?

“Duryodhana replied,—O uncle, beholding this whole earth owning the sway of Yudhishthira in consequence of the might of the illustrious Arjuna’s weapons and beholding also that sacrifice of the son of Pritha like unto the sacrifice of Sakra himself of great glory among the celestials, I, being filled with jealousy and burning day and night, am being dried up like a shallow tank in the summer season. Behold, when Sisupala was slain by the chief of the Satwatas, there was no man to take the side of Sisupala. Consumed by the fire of the Pandava, they all forgave that offence; otherwise who is there that could forgive it? That highly improper act of grave consequence done by Vasudeva succeeded in consequence of the power of the illustrious son of Pandu. And so many monarchs also brought with them various kinds of wealth for king Yudhishthira, the son of Kunti, like tribute-paying Vaisyas! Beholding Yudhishthira’s prosperity of such splendour, my heart burneth, efflicted with jealously, although it behoveth me not to be jealous.’

“Having reflected in this way, Duryodhana, as if burnt by fire, addressed the king of Gandhara again and said,—‘I shall throw myself upon a flaming fire or swallow poison or drown myself in water. I cannot live. What man is there in the world possessed of vigour who can bear to see his foes in the enjoyment of prosperity and himself in destitution? Therefore I who bear to see that accession of prosperity and fortune (in my foes) am neither a woman nor one that is not a woman, neither also a man nor one that is not a man. Beholding their sovereignty over the world and vast affluence, as also that sacrifice, who is there like me that would not smart under all that? Alone I am incapable of acquiring such royal prosperity; nor do I behold allies that could help me in the matter. It is for this that I am thinking of self-destruction. Beholding that great and serene prosperity of the son of Kunti, I regard Fate as supreme and exertions fruitless. O son of Suvala, formerly I strove to compass his destruction. But baffling all my efforts he hath grown in prosperity even like the lotus from within a pool of water. It is for this that I regard Fate as supreme and exertions fruitless. Behold, the sons of Dhritarashtra are decaying and the sons of Pritha are growing day by day. Beholding that prosperity of the Pandavas, and that assembly house of theirs, and those menials laughing at me, my heart burneth as if it were on fire. Therefore, O uncle, know me now as deeply grieved and filled with jealousy, and speak of it to Dhritarashtra.

“Sakuni said.—‘O Duryodhana, thou shouldst not be jealous of Yudhishthira. The sons of Pandu are enjoying what they deserve in consequence of their own good fortune. O slayer of foes, O great king, thou couldst not destroy them by repeatedly devising numberless plans, many of which thou hadst even put to practice. Those tigers among men out of sheer luck escaped all those machinations. They have obtained Draupadi for wife and Drupada with his sons as also Vasudeva of great prowess as allies, capable of helping them in subjugating the whole world. And O king, having inherited the paternal share of the kingdom without being deprived of it they have grown in consequence of their own energy. What is there to make thee sorry for this? Having gratified Hustasana, Dhananjaya hath obtained the bow Gandiva and the couple of inexhaustible quivers and many celestial weapons. With that unique bow and by the strength of his own arms also he hath brought all the kings of the world under his sway. What is there to make thee sorry for this? Having saved the Asura Maya from a conflagration, Arjuna, that slayer of foes, using both his hands with equal skill, caused him to build that assembly house. And it is for this also that commanded by Maya, those grim Rakshasas called Kinkaras supported that assembly house. What is there in this to make thee sorry? Thou hast said, O king, that thou art without allies. This, O Bharata, is not true. These thy brothers are obedient to thee. Drona of great prowess and wielding the large bow along with his son, Radha’s son Karna, the great warrior Gautama (Kripa), myself with my brothers and king Saumadatti—these are thy allies. Uniting thyself with these, conquer thou the whole of the earth.’

“Duryodhana said,—‘O king, with thee, as also with these great warriors, I shall subjugate the Pandavas, if it pleases thee. If I can now subjugate them, the world will be mine and all the monarchs, and that assembly house so full of wealth.’

“Sakuni replied,—‘Dhananjaya and Vasudeva, Bhimasena and Yudhishthira, Nakula and Sahadeva and Drupada with his sons,—these cannot be vanquished in battle by even the celestials, for they are all great warriors wielding the largest bows, accomplished in weapons, and delighting in battle. But, O king, I know the means by which Yudhishthira himself may be vanquished. Listen to me and adopt it.’

“Duryodhana said,—‘without danger to our friends and other illustrious men, O uncle, tell me if there is any way by which I may vanquish him.’

“Sakuni said,—‘The son of Kunti is very fond of dice-play although he doth not know how to play. That king if asked to play, is ill able to refuse. I am skillful at dice. There is none equal to me in this respect on earth, no, not even in the three worlds, O son of Kuru. Therefore, ask him to play at dice. Skilled at dice, I will win his kingdom, and that splendid prosperity of his for thee, O bull among men. But, O Duryodhana, represent all this unto the king (Dhritarashtra). Commanded by thy father I will win without doubt the whole of Yudhishthira’s possessions.’

“Duryodhana said ‘O son of Suvala, thou thyself represent properly all this to Dhritarashtra, the chief of the Kurus. I shall not be able to do so.

Vaisampayana said—“O king, impressed with the great Rajasuya sacrifice of king Yudhishthira, Sakuni, the son of Suvala, having learnt before the intentions of Duryodhana, while accompanying him in the way from the assembly house, and desirous of saying what was agreeable to him, approached Dhritarashtra endued with great wisdom, and finding the monarch deprived of his eye seated (in his throne), told him these words,—‘Know, O great king, O bull of the Bharata race, that Duryodhana, having lost colour, hath become pale and emaciated and depressed and a prey to anxiety. Why dost thou not, after due enquiry, ascertain the grief that is in the heart of thy eldest son, the grief that is caused by the foe?’

“Dhritarashtra said,—‘Duryodhana, what is the reason of thy great affliction. O son of the Kuru race? If it is fit for me to hear it, then tell me the reason. This Sakuni here says that thou hast lost colour, become pale and emaciated, and a prey to anxiety. I do not know what can be the reason of the sorrow. This vast wealth of mine is at thy control. Thy brothers and all our relations never do anything that is disagreeable to thee. Thou wearest the best apparel and eatest the best food that is prepared with meat. The best of horse carries thee. What it is, therefore, that hath made thee pale and emaciated? Costly beds, beautiful damsels, mansions decked with excellent furniture, and sport of the delightful kind, without doubt these all wait but at thy command, as in the case of the gods themselves Therefore, O proud one, why dost thou grieve, O son, as if thou wert destitute.’

“Duryodhana said,—‘I eat and dress myself like a wretch and pass my time all the while a prey to fierce jealousy. He indeed is a man, who incapable of bearing the pride of the foe, liveth having vanquished that foe with the desire of liberating his own subjects from the tyranny of the foe. Contentment, as also pride, O Bharata, are destructive of prosperity; and those other two qualities also, viz., compassion and fear. One who acteth under the influence of these, never obtaineth anything high. Having beheld Yudhishthira’s prosperity, whatever I enjoy brings me no gratification. The prosperity of Kunti’s son that is possessed of such splendour maketh me pale. Knowing the affluence of the foe and my own destitution, even though that affluence is not before me, I yet see it before me. Therefore, have I lost colour and become melancholy, pale and emaciated. Yudhishthira supporteth eighty-eight thousand Snataka Brahmanas leading domestic lives, giving unto each of them thirty slave-girls. Beside this, thousand other Brahmanas daily eat at his palace the best of food on golden plates. The king of Kambhoja sent unto him (as tribute) innumerable skins, black, darkish, and red, of the deer Kadali, as also numberless blankets of excellent textures. And hundreds and thousands and thousands of she-elephants and thirty thousand she-camels wander within the palace, for the kings of the earth brought them all as tribute to the capital of the Pandavas. And, O lord of earth, the kings also brought unto this foremost of sacrifices heaps upon heaps of jewels and gems for the son of Kunti. Never before did I see or hear of such enormous wealth as was brought unto the sacrifice of the intelligent sons of Pandu. And, O king, beholding that enormous collection of wealth belonging to the foe, I can not enjoy peace of mind. Hundreds of Brahmanas supported by the grants that Yudhishthira hath given them and possessing wealth of kine, waited at the palace gate with three thousands of millions of tribute but were prevented by the keepers from entering the mansion. Bringing with them clarified butter in handsome Kamandalus made of gold, they did not obtain admission into the palace, and Ocean himself brought unto him in vessels of white copper the nectar that is generated within his waters and which is much superior to that which flowers and annual plants produce for Sakra. And Vasudeva (at the conclusion of the sacrifice) having brought an excellent conch bathed the Sun of Pritha with sea water brought in thousand jars of gold, all well adorned with numerous gems. Beholding all this I became feverish with jealousy. Those jars had been taken to the Eastern and the Southern oceans. And they had also been taken on the shoulders of men to the Western ocean, O bull among men. And, O father, although none but birds only can go to the Northern region Arjuna, having gone thither, exacted as tribute a vast quantity of wealth. There is another wonderful incident also which I will relate to thee. O listen to me. When a hundred thousand Brahmanas were fed, it had been arranged that to notify this act every day conches would be blown in a chorus. But, O Bharata, I continually heard conches blown there almost repeatedly. And hearing those notes my hair stood on end. And, O great king, that palatial compound, filled with innumerable monarchs that came there as spectators, looked exceedingly handsome like the cloudless firmament with stars. And, O king of men, the monarchs came into that sacrifice of the wise son of Pandu bringing with them every kind of wealth. And the kings that came there became like Vaisyas the distributors of food unto the Brahmanas that were fed. And O king, the prosperity that I beheld of Yudhishthira was such that neither the chief himself of the celestials, nor Yama or Varuna, nor the lord of the Guhyakas owneth the same. And beholding that great prosperity of the son of Pandu, my heart burneth and I cannot enjoy peace.

“Hearing these words of Duryodhana, Sakuni replied,—‘Hear how thou mayest obtain this unrivalled prosperity that thou beholdest in the son of Pandu, O thou that hast truth for thy prowess. O Bharata, I am an adept at dice, superior to all in the world. I can ascertain the success or otherwise of every throw, and when to stake and when not. I have special knowledge of the game. The Son of Kunti also is fond of dice playing though he possesseth little skill in it. Summoned to play or battle, he is sure to come forward, and I will defeat him repeatedly at every throw by practising deception. I promise to win all that wealth of his, and thou, O Duryodhana, shalt then enjoy the same.’”

Vaisampayana continued,—“King Duryodhana, thus addressed by Sakuni, without allowing a moment to elapse, said unto Dhritarashtra,—‘This, Sakuni, an adept at dice, is ready to win at dice, O king, the wealth of the sons of Pandu. It behoveth thee to grant him permission to do so.’

“Dhritarashtra replied,—‘I always follow the counsels of Kshatta, my minister possessed of great wisdom. Having consulted with him, I will inform thee what my judgment is in respect of this affair. Endued with great foresight, he will, keeping morality before his eyes, tell us what is good and what is proper for both parties, and what should be done in this matter.’

“Duryodhana said,—‘If thou consultest with Kshatta he will make thee desist. And if thou desist, O king, I will certainly kill myself. And when I am dead, O king, thou wilt become happy with Vidura. Thou wilt then enjoy the whole earth; what need hast thou with me?’”

Section : XLIX

“Ascertaining the opinion of Vidura, Dhritarashtra the son of Amvika, calling Duryodhana told him again in private—‘O son of Gandhari, have nothing to do with dice. Vidura doth not speak well of it. Possessed of great wisdom, he will never give me advice that is not for my good. I also regard what Vidura sayeth as exceedingly beneficial for me. Do that, O son, for I regard it all as for thy good also. Indeed, Vidura knoweth with all its mysteries the science (of political morality) that the illustrious and learned and wise Vrihaspati, the celestial Rishi who is the spiritual guide of Vasava—had unfolded unto the wise chief of the immortals. And O son, I always accept what Vidura adviseth. O king, as the wise Uddhava is ever regarded amongst the Vrishnis, so is Vidura possessed of great intelligence esteemed as the foremost of the Kurus. Therefore, O son, have nothing to do with dice. It is evident that dice soweth dissensions. And dissensions are the ruin of the kingdom. Therefore, O son, abandon this idea of gambling. O son, thou hast obtained from us what, it hath been ordained, a father and a mother should give unto their son, viz., ancestral rank and possessions. Thou art educated and clever in every branch of knowledge, and hast been brought up with affection in thy paternal dwelling. Born the eldest among all thy brothers, living within thy own kingdom, why regardest thou thyself as unhappy? O thou of mighty arms, thou obtainest food and attire of the very best kind and which is not obtainable by ordinary men. Why dost thou grieve yet. O son, O mighty-armed one, ruling thy large ancestral kingdom swelling with people and wealth, thou shinest as splendidly as the chief of the celestials in heaven. Thou art possessed of wisdom. It behoveth thee to tell me what can be the root of this grief that hath made thee so melancholy.

“Duryodhana replied,—‘I am a sinful wretch, O king, because I eat and dress beholding (the prosperity of the foes). It hath been said that man is a wretch who is not filled with jealousy at the sight of his enemy’s prosperity. O exalted one, this kind of prosperity of mine doth not gratify me. Beholding that blazing prosperity of the son of Kunti, I am very much pained. I tell thee strong must be my vitality, in as much as I am living even at the sight of the whole earth owning the sway of Yudhishthira. The Nipas, the Chitrakas, the Kukkuras, the Karaskaras, and the Lauha-janghas are living in the palace of Yudhishthira like bondsmen. The Himavat, the ocean, the regions on the sea-shore, and the numberless other regions that yield jewels and gems, have all acknowledged superiority of the mansion of Yudhishthira in respect of wealth it containeth. And, O Monarch, regarding me as the eldest and entitled to respect, Yudhishthira having received me respectfully, appointed me in receiving the jewels and gems (that were brought as tribute). O Bharata, the limit and the like of the excellent and invaluable jewels that were brought there have not been seen. And O king, my hands were fatigued in receiving that wealth. And when I was tired, they that brought those valuable articles from distant regions used to wait till I was able to resume my labour. Bringing jewels from the lake Vindu, the Asura architect Maya constructed (for the Pandavas) a lake-like surface made of crystal. Beholding the (artificial) lotuses with which it was filled, I mistook it, O king for water. And seeing me draw up my clothes (while about to cross it), Vrikodara (Bhima) laughed at me, regarding me as wanting in jewels and having lost my head at the sight of the affluence of my enemy. If I had the ability, I would, O king, without the loss of a moment, slay Vrikodara for that. But, O monarch, if we endeavour to slay Bhima now, without doubt, ours will be the fate of Sisupala. O Bharata, that insult by the foe burneth me. Once again, O king, beholding a similar lake that is really full of water but which I mistook for a crystal surface, I fell into it. At that, Bhima with Arjuna once more laughed derisively, and Draupadi also accompanied by other females joined in the laughter. That paineth my heart exceedingly. My apparel having been wet, the menials at the command of the king gave me other clothes. That also is my great sorrow.