Justice in the Hands of Torture - Swami Bhoomananda Tirtha

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knowledge and its benefit, nothing else. There should be no fear,greed or hatred, why, not even the other contaminating traits of thenormal complex man, in probing into the truths of life and theworld. The innate drive and inspiration towards discovering andunearthing knowledge should be the only cause and motive. It isthen that the mind and heart sink deep and rise high up and touchthe borders and precincts of the sublime and hidden truths.Draupadi's challengeFrom childhood I have heard of Draupadi's affliction and torture inthe open assembly. It generally goes by the name 'disrobing ofDraupadi'. The way in which and the purpose for which it is narratedis such that it should illustrate how an earnest devotee ofGod, when afflicted deeply and left with no source of external protection,gets redemption in the mysterious hands of the SupremeProvidence. As much as she was attempted to be disrobed, somuch more grew the length of her dress, so much so that the villainousDuhshasana got tired and had to bashfully withdraw fromhis attempt. The story ends there and the illustration remains complete.Somehow I was not prepared to accept this stand and trend. Howcan the whole event be ended thus? It was after all a deliberate attempt,based upon stable considerations, which could not be disprovedand set aside so easily. Simply because the dress grew inlength, if at all it so happened, how could the effort, which was thenatural fruition of a long-standing hatred and the instigation borntherefrom, come to a full end? As we find in the story itself, fromwhich it is that we know of the very disrobing and its defeat, thetorture of Draupadi continued, though Duhshasana temporarilystopped his hands from pulling the saree. Draupadi at the same30
time rebukingly protested that he should not touch her saying,'Wait, O villain, my question is not yet answered. Let me first of allknow whether your brother (Duryodhana) and you have any righton me, as it is on the basis of the proprietorship you claim by virtueof the rule of the game that you began to molest me; or else youhave no right. But I question this very right of yours. My questionis still alive and the whole assembly stands spell-bound refusing togive a final answer. An issue of propriety cannot be settled sentimentally.So stop your assault, do not touch me. I want the Kuruelders to pronounce a final verdict on my fate."The meaning and relevance of Draupadi's demand had to be paidheed to by everyone, including Duhshasana and his elder brotherDuryodhana. That is why he stopped his assault and the entire attentionthen went over to Duryodhana, Bheeshma, Yudhishthiraetc.Why God?What should one understand from this? It is all right up to a degreethat we dispose of questions of God, His mystery and ways, in apurely emotional manner, saying ‘it is all indescribable’. While indescribabilityis true, perhaps in the ultimate view, we cannot forsakedescription. Because we are living in a visible world, withseen objects, with relationships and institutions–moral, religious,economic, social and the like, which have a basis and purpose, allto our clear understanding, we have to give a similar descriptionto the so-called God as well if our approach to this concept or realityhas to be of a level compatible with our day to day living andneeds. I cannot avoid such a statement. There is already a lot ofconfusion about the very religion, the way and what for it, the wayin which it should be practised. Whoever is the so-called religionist,31
Page 3 and 4: Justice “In the Hands of Torture
Page 7 and 8: Where the role of women is rightly
Page 9 and 10: even myself.’ At this Shakuni lau
Page 11 and 12: question of dharma and propriety. I
Page 13 and 14: ster, from pulling me brutally like
Page 15 and 16: give a fitting and final answer. So
Page 17 and 18: property not merely of Yudhishthira
Page 19: must rid their minds of passion and
Page 22 and 23: virtuous and loyal, are not leaving
Page 24 and 25: "Look at my long sturdy hands. Even
Page 26 and 27: To these words of Bheema, Yudhishth
Page 28 and 29: son of Dharma. In response to this
Page 30 and 31: tice and moral propriety. He strong
Page 32 and 33: Even with the two I have given, my
Page 36 and 37: will immediately say that his ‘re
Page 38 and 39: In India, right from the ancient da
Page 40 and 41: his was improper on all grounds. Hu
Page 42 and 43: In the case of Draupadi, I will not
Page 44 and 45: own chosen purpose right from the s
Page 46 and 47: noyance all that was his was won by
Page 48 and 49: orbit of Her Creation. In Her warm
Page 50 and 51: Many get steeped in delusion, or th
Page 52 and 53: ever. His life will get fulfilled o
Page 54 and 55: made. It has its specific relevance
Page 56 and 57: out what he wishes to. Then he has
Page 58 and 59: which alone ranks supreme. It is pl
Page 60 and 61: The humans too are fused into the b
Page 62 and 63: fied. In his mind he was already su
Page 64 and 65: is nothing in righteousness which c
Page 66 and 67: als. Her nature was such that in th
Page 68 and 69: ight from the ancient days, that ev

Justice in the Hands of Torture - Swami Bhoomananda Tirtha

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