Shloka 30
पुनर्द्यूत-समाह्वानम्
Renewed Summons to the Dice-Game and Exile Wager
तब दुःशासन भी रोषसे गर्जता हुआ बड़े वेगसे उसके पीछे दौड़ा। उसने महाराज युधिष्ठिरकी पत्नी द्रौपदीके लम्बे, नीले और लहराते हुए केशोंको पकड़ लिया ।। ये राजसूयावभूथे जलेन महाक्रतौ मन्त्रपूतेन सिक्ता: । ते पाण्डवानां परिभूय वीर्य बलात् प्रमृष्टा धृतराष्ट्रजेन
tataḥ duḥśāsano bhī roṣa-se garjatā huā baṛe vega-se tasya paścāt daudā. sa mahārāja yudhiṣṭhirasya patnīṃ draupadīṃ dīrghān nīlān taralān keśān gṛhītvā jagrāha. ye rājasūyāvabhṛthe jalena mahākratau mantrapūtena siktāḥ, te pāṇḍavānāṃ paribhūya vīryaṃ balāt pramṛṣṭā dhṛtarāṣṭrajena.
Rồi Duḥśāsana, gầm thét trong cơn thịnh nộ, lao theo nàng với tốc độ dữ dội và túm lấy Draupadī—vợ của vua Yudhiṣṭhira—bằng mái tóc dài, đen, buông chảy. Chính những lọn tóc ấy từng được rưới nước thanh tịnh bởi thần chú trong lễ tắm avabhṛtha của đại tế Rājasūya; nay, sau khi sức mạnh của các Pāṇḍava bị sỉ nhục, lại bị con trai Dhṛtarāṣṭra cưỡng bức làm ô uế.
दुर्योधन उवाच
Educational Q&A
The passage highlights how adharma manifests when power ignores dignity: even what is ritually sanctified (Draupadī’s consecrated hair from the Rājasūya rites) can be profaned by violence and arrogance. It condemns coercion and public humiliation as grave ethical transgressions that corrode kingship and social order.
In the aftermath of the dice-hall injustice, Duḥśāsana, enraged, runs after Draupadī and grabs her by the hair. The verse emphasizes the shock of this act by recalling that her hair had been anointed with mantra-purified water during Yudhiṣṭhira’s Rājasūya sacrifice, making the assault a symbolic and moral desecration.