A crackdown against hoarding and black-marketing of oxygen cylinders across Telangana has created some unintended hurdles for non-governmental organizations, especially in the old city of Hyderabad, who arranged oxygen cylinders at no cost to persons suspected or confirmed of COVID-19.
On July 10, Telangana chief secretary Somesh Kumar had ordered joint teams comprising officers from Drug Control Administration, Task Force of Hyderabad city police, Director of Public Health and Deputy Chief Controller of Explosives to inspect hospitals and dealers to assess whether sale and utilization of oxygen cylinders have conformed with the guidelines.
Telangana NGOs forced to stop supply of free oxygen cylinders amid crackdown against hoarding.
Social organisations say they have now stopped distribution of oxygen cylinders and this has led to several patients suffering. Thirteen distributors, a manufacturer and an NGO, Jamaat-e-Islami Hind, were warned against hoarding of oxygen cylinders while the Hyderabad police arrested a man for illegal possession of the medical devices.
Earlier, on news dated on JULY 05, 2020 in The Hindu, the Jamaat-e-Islami Hind’s city unit has started a free oxygen cylinder service, and later after crackdown it was an Oxygen Cylinder scam.
Masjid E Tawheed (AHLE HADEES) from Qutub Shahi, Hyderabad showcased as offering free O2 cylinders
July 16 2020 – Free oxygen cylinders with deposits in Bengaluru
Some NGOs like Naasih Educational Trust & Jamiat Ulama Karnataka, Mercy Mission, Al Hafeez Tours and Travels in Bengaluru started providing free Oxygen Cylinders for varying deposits ranging anywhere between Rs. 5000 to 10,000.
The Covid-19 pandemic is being used by land grabbers occasionally to occupy Muslim grave yards. But also to force Hindu grave yards to concede space for the Muslim dead. This is a land grab through the back door.
Image is an example of Hindu smashana vatika and the final rites performed
On May 27, 2020, the Muslim man who was denied the burial space by mutawallis was laid to rest in the Hindu graveyard in Hyderabad. Two Hindu men — Sandeep and Sekhar extended help to the deceased family and arranged a place to bury the man in Hindu graveyard.
June 1 2020 – Muslim community is divided about allowing burial of dead bodies of Muslims in Muslim grave yards. In the meanwhile, land belonging to grave yards are being rapidly occupied by land grabbers in the constituencies of the champions of Muslim rights and identity.
June 2 2020 – Muslim graveyards deny burial space for a Muslim. Hindu grave yard offers space.
While most of the major cities across the globe viz., New York, London, Los Angeles and other various cities are cremating the COVID-19 dead bodies, why the Muslims in India are burying the dead.
Even the Hindus and most of the Christians across India are also doing cremation, Muslims are only burying them.
Due to shortage of Muslim burial grounds, the Muslim authorities and Muslims are secularising the concept in burial grounds.
Why some Mohammedian dead bodies were buried in Hindu Smashana Vatika’s in the name of humanity?
How many Hindu Smashana Vatika’s have been encroached in cities by religious minorities. (In Delhi it seems there is no space)
These two aspects imply the fact that there is real estate cost involved in burying in local Christian / Muslim burial grounds & the target is Hindu Smashana vatika’s.
Statistics say that Hindu Smashana vatika lands are converted to Real estate layouts.
Will this lead to takeover of Hindu Smashana Vatikas??
NewsX, a leading Indian news channel has released the real Chinese map which shows the original area of China and the territories and lands which it has illegally occupied and now claimed as its own. The map being shared widely on social media #RealMapOfChina was trending on Twitter.
The map released by NewsX shows ‘China Proper’, the area which is traditionally China and without the regions it has occupied. The other areas shown in the map are Chinese Occupied Tibet (COT), Chinese Occupied East Turkestan (COET), Chinese Occupied South Mongolia (COSM), Chinese Occupied Manchuria (COM), Chinese Occupied Yunnan (COY), Chinese Occupied Macau (COMa), Chinese Occupied Hong Kong (COHK), Taiwan, and Chinese claimed parcels and spartleys.
The map also depicts the McMahon line and occupied areas of Bharat. Chinese Occupied Ladakh (COL), Chinese Occupied Shaksgam (COS) and Chinese Occupied Pamir Valley (COPV) are the areas belonging to India shown in the map. NewsX has requested cartographers to use the map in place of the one shared by China.
Some researchers opine that the Han ruled China is even smaller if the old regions of Goetsu, Hokkien and Cantonia (renamed as Guangdong by China) are not considered as they were not part of traditional China. There have been several freedom movements in China from citizens of these regions which have been occupied by China during the last century.
Among these freedom movements, the Tibetan independence movement, Manchuria independence movement, Shanghai independence movement, Cantonia independence movement are the prominent ones. China has crushed all these movement with brutal force, torture, extra-judicial killings and concentration camps.
Ravana’s birth-name was Dashanana. His father was Vishravas s/o brahmin sage Pulastya, who is believed to hail from village Bisrakh in Haryana. His mother was Kaikesi, daughter of the Rakshasa King – Sumali. Ravana married Mandodari, the daughter of the divine architect Maya.
Thus, contrary to what the leftists tell their confused followers, Ravana was neither Dravidian nor a sudra nor oppressed. He was a North Indian brahmin, very well connected and belonged to the royalty.
What did Ravana do?
Ravana did tapas and got a boon from Brahma that none but humans could kill him. Empowered by this boon, he took away Lanka and Pushpaka Vimana from his cousin Kubera, conquered many regions with the help of his family and even subjugated the devas.
Marching north he reached Kailasa and threatened Nandi that he would throw Kailasa away with Siva. To carry out this threat he put his hands under the mountain, but Siva put his toe down, trapping Ravana’s hands under the Kailasa. His fingers painfully caught, Dashanana then sang songs praising Siva so loudly, that Siva gave him the name Ravana (which means crying or roaring) and the sword Chandrahasa.
Puffed up by his success, powers and boons, Ravana turned into a bully, serial rapist and eve- teaser, misbehaving even with gods and rishis, earning eighteen curses in the process. It is because of these curses, that some of his atrocities are still known and remembered.
The many rapes by Ravana
When Ravana molested Vedavati who was engaged in penance to obtain Madhava as husband, she cursed that he and his family would be ruined by Lord Narayana on her account. Since he no longer feared gods because of the boon from Brahma, Ravana went on with his depredations. He raped Madanamanjari, wife of Rtuvarman, a tapasvi of Marutta forest, who cursed then that Ravana would be killed by a man.
Finally, he raped his own would-be daughter-in-law, Rambha, betrothed to be wife of his nephew ‘Nalakubara’ s/o Kubera. Furious at this, Nalakubara pronounced this curse
“You, who have become blind with lust, shall not touch a woman who does not reciprocate your love. If you do so your head will be split into seven pieces.”
It is this curse that later kept Sitadevi and many other chaste women safe from Ravana’s depredations, although they still were victim to molestation and insults by him. After this curse, Ravana resorted molestations, humiliation and abductions to cater to his lust, but never committed a rape again.
Rape, Rakshasas and Human Civilization
Rape is a part of Rakshasa culture, and ‘marriage by rape’ is known as ‘rakshasa vivaha’ to the Hindus. Ramayana, which is a story of the destruction of Ravana, is an eternal reminder that rape can have no place in human culture, and that the culture of rapists is bound to be destroyed by divine forces.
Molestations of women by Ravana
Ravana tried to humiliate Punjikadevi, the daughter of Brahma, who reiterated the curse of Nalakubara that he would die with all his ten heads broken if he touched unwilling women. By way of revenge, Ravana took to molesting and misbehaving with women in the presence of their helpless relatives. He humiliated Svahadevi, in the presence of Agni, earning Agni’s curse. When he molested Dvaipayana’s sister in the presence of Dvaipayana, the latter cursed him with humiliation by monkeys. Similar curses were pronounced when he molested Atri’s wife in his presence, and he misbehaved with and humiliated brahmin girls who were bathing in the sea, in the very presence of their mothers.
Once Ravana tried to catch Sulekhadevi, the daughter of Brihaspati after conquering Devaloka. Then Brhaspati cursed that Ravana would die hit by the arrows of Rama.
Some other atrocities of Ravana
Ravana committed innumerable atrocities, some of which are remembered only because of the curses that they fetched him.
He kicked Astavakra, the sage with eight hunches, saying ‘Oh ! handsome fellow ! I shall cure your eight hunches”. This earned him the curse of the sage: “For kicking me, a poor innocent sage, you will be kicked from head to foot and foot to head by monkeys.”
Knowing his perverse proclivities, Vasistha turned down his invitation to teach him Vedas. Owing to this, Vasishsta was imprisoned until the solar King Kuvalayasva rescued him. Vasishta then predicted that Ravana and his family would be destroyed by those born in the solar dynasty.
When Narada refused to explain the meaning of ‘Om’ to him, he threatened to cut off Sri Narada’s tongue, earning the curse, that all his ten heads would be cut off by a man.
Maharsi Maudgalya was once doing the svastika asana, resting his neck on the yogadanda. Seeing him thus, Ravana cut the yogadanda into two with chandrahasa sword. The rishi fell and broke his backbone. This earned Ravana the curse that the chandrahasa (given to him by Siva) would become ineffective.
Once Ravana invited a Vedic brahmin to install the idol of Tripurasundari given to him by Siva. For being late, the brahmin was imprisoned for seven days. This earned him the curse that he would be imprisoned for seven months by a man.
King Anaranya of the solar dynasty sought shelter with him. In our culture, one who takes refuge with us is protected, but Ravana killed Anaranya with a blow on the chest. The dying king cursed him that he would die from the arrows of a prince of the solar dynasty.
Sage Dattatreya had collected water which he consecrated with mantras, in order to bathe the head of his Guru. When Ravana saw this water, he poured it on his own head. Dattatreya cursed him that his head would be polluted by the feet of monkeys.
Conclusion
It can be seen from the above that Ravana was not an admirable character, in spite of his boons, lineage, royal power and worldly success. He was a serial rapist and tormentor of the weak. Leftists are promoting the worship of such a person by deceiving the Indian masses. Their real aim is to foster divisions among us, to degrade our values and destroy our culture. Why are they doing this?
Leftists promote divisions because according to their ideology, progress comes only by conflict and not through unity. To promote conflict, they attack our culture and our values. Why?
They know that the unity of Indian people comes from our culture and values. It is our culture which teaches us patience in difficulty, compassion for suffering, respect for learning, reverence for elders and traditions, and love for the motherland. These are the values that have held us together for millennia and which we uphold today. To destroy them, to fan the flames of discontent and discord among us, leftists attack our culture.
Their deceptions about Ravana are part of this greater game plan. May their confused followers know the true nature of Ravana, see through their game plan, and strengthen national unity and the motherland.
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.
Arise Bharat 