The Curse of Karna

  T.P. Kailasam’s The Curse of Karna

Hello Everyone…!

This blog is a task assigned by megha ma'am, Department of English M.K.B.U. This blog deals with several assigned questions based on T.P.Kailasam's "The Curse of Karna".

T. P. Kailasam 

T. P. Kailasam, born Thyagaiah Pantulu Kailasam on August 4, 1884, in Bangalore, India, was a multifaceted personality whose influence spanned across various realms, making significant contributions to Kannada literature, particularly in the realms of drama, poetry, and essays. His legacy endures as a pivotal figure in the literary and cultural renaissance of Karnataka during the early 20th century.

Kailasam's literary journey was marked by a profound understanding of societal issues, a keen sense of humor, and a commitment to satirical commentary on contemporary life. His plays, in particular, stood out for their wit and incisive social critique. One of his well-known works, "Bilhana," showcases his ability to weave compelling narratives that delve into the complexities of human relationships and societal norms.

"Namma Makkalu" is another notable play by Kailasam, wherein he tackled issues related to education and societal expectations. The play, known for its sharp dialogues and insightful characterizations, reflects Kailasam's deep concern for the betterment of society. "Kulla Agent 000" is yet another example of his skill in using humor to shed light on serious issues, displaying his mastery in blending entertainment with social commentary.

Beyond his literary accomplishments, T. P. Kailasam was a towering figure in the cultural and political arenas. His influence extended beyond the written word as he actively participated in the socio-political discourse of his time. As a playwright, poet, and essayist, he engaged with the evolving landscape of Karnataka, using his works to mirror the societal changes and challenges.

Kailasam's impact on Kannada literature goes beyond the pages of his plays and poems. His works, marked by linguistic finesse and a deep understanding of human nature, resonated with audiences and continue to be studied and appreciated in literary circles. His legacy as a cultural luminary endures, and his contributions are integral to the rich tapestry of Kannada literature, reflecting the cultural vibrancy and intellectual depth of the region during his era.

The Curse of Karna

 

 Karna, the son of Surya and Kunti, emerges as a formidable archer in the Mahabharata, undergoing a challenging journey to become one of the epic's greatest warriors. Raised by foster parents Sootha Radha and Adirath, Karna's narrative begins with the adversity surrounding his secret birth, unfolding amidst constant injustice and insult. Placed in a section reserved for ordinary pupils rather than alongside princes and high-caste students, Karna faces the relentless gloom of discrimination.

T.P. Kailasam's "The Curse of Karna" stands out as a notable work that portrays Karna from his perspective, depicting him as a hero of the Mahabharata. Despite belonging to a high-class society, Karna confronts the shame associated with his lower caste. At every stage of his life, he bears the burden of being a Sootha, facing curses and societal prejudice. In ancient times, societal divisions were based on individuals' work (karma), but over time, these divisions transformed into a rigid birth-based hierarchy. Karna's tale reflects this injustice, where talent is overshadowed by birth, and he becomes a victim of curses.

Traditionally portrayed as a supporting character in the Mahabharata, Karna's detailed struggles and pains are often overlooked. T.P. Kailasam endeavors to present Karna as a hero in "The Curse of Karna," shedding light on the intricacies of his life. The narrative unravels the intriguing story of a hero born to royalty but raised by a lowly charioteer and his wife. Karna's life becomes a continuous struggle against the harsh destiny and adversities imposed by the societal inequities of his time. Through Kailasam's work, Karna emerges as a central figure, his heroic qualities and the challenges he faces taking center stage in this retelling of the timeless epic.

Q-1 Karna - The Voice of subaltern.

The tale of Karna commences with the unfortunate circumstances surrounding his concealed birth, unfolding amidst the continuous darkness of injustice and humiliation. In a distant past, Princess Kunti lived with her uncle, King Kuntibhoj, in a splendid palace along a wide river. One day, the revered sage Maharishi Durvasa visited the palace and stayed for nearly a year. During his stay, Kunti selflessly attended to his needs, earning his appreciation. In gratitude, Maharishi Durvasa decided to bestow upon Kunti a secret mantra to invoke the Gods into her life, advising her to use it wisely.

One morning, while playing in the royal garden, Kunti, enchanted by the sun's rays, forgot her promise to Durvasa and began reciting the mantra. Seeking to summon the Sun-God Surya, she closed her eyes and concentrated. Consequently, she conceived a child with natural armor and divine earrings. Fearing societal repercussions due to a child born before marriage, Kunti, with a sense of precaution, places the newborn in a waterproof wicker basket, coated with wax for protection, and lined with layers of silk for comfort. She then delicately carries the basket to the river.

“Swamy, it seems that our prayers have been answered. We will keep this baby and bring him up as our own”. 

He replied I agree with you. He is a gift from God in answer to our prayers. In fact, he himself is Godlike with these divine earrings and armor. After consultation with the Brahmins, he was named Vasushena since he was wearing a Vasu Varma. He also came to be known as Radheya or the son of Radha, and more famously as Karna (signifying ear, because he was born with the divine earrings). Radheya was outgrowing like every other young boy of his age in the village. With his special features and personality, anybody could see that the boy did not quite belong to the category of ordinary village lads. Because of his strength and skills at any kind of game, nobody would mess up with him and he became a natural leader in the village. Although he soon lost interest in the games that other boys played, while at home he would shape beautiful clay toys. Outside the home he would be interested in wrestling or cutting stout branches of trees, shaping them into bows and arrows and shooting them at imaginary targets. 

Seeing his son in such a getup Adhiratha decided to provide him a formal education. Adhiratha was particularly tense, as he recalled how Dronacharya had initially refused to do anything with a Suta Putra (charioteer’s son), and how he had to seek the intervention of King Dhritarashtra himself. Even after the royal intercession, Guru Dronacharya had only agreed to impart basic education and training in arms to his son. In due course both father and son entered the hut 

of Guru Dronacharya and touched his feet with due reverence. Karna was lodged in the section reserved for ordinary pupils and away from the section reserved for princes and other high caste students. 

After a few days when Adhiratha visited his son in his lodgings, he found him tense and somewhat angry as well. Before entering the room he had assured him that his son was very bright and a quick learner. But on entering the room he found him in a different frame of mind which made him apprehensive. On being asked, Karna started asking all sorts of questions with his father. He asked, 

“Baba, is it a crime to be a Suta-Putra? Why do scriptures sanction this class-based discrimination? Why should the princes and other so-called upper-class students be given better food, better lodgings, and better education as compared to students like me, who seem to have an inborn stigma attached to their names? Where does my fault lie in all this?”

Similarly, this scenario is also denoted by the term ‘subaltern’ conventionally denotes an inferior military rank, it is more generally used as ‘a name for the general attribute of subordination in South Asian society’ often expressed in terms of caste and gender as it is being acquired at birth and is non-changeable. 

The term ‘Subaltern’ was coined by Ranjit Guha and later it was adopted by Marxist Antonio Gramsci and further it was discussed by Gayatri Chakravorty Spivak in her essay ‘Can the Subaltern Speak?’ People consider Subaltern as the unrepresented group of people in the society, people of inferior race, not fit for making any real contribution to the society and therefore they cannot speak, but in reality subaltern can speak but others do not have the patience to listen to them and same can be seen with Karna, he is capable but he ultimately he is Suta Putra.

To console Karna Adhiratha sensibly replied,

“My dear son, during your education you will surely study 

scriptures and find out for yourself that they don’t sanction any kind of discrimination. These divisions are all manmade and tools used by those people who wield power to subjugate those who are weak and less fortunate. Let me assure you, my son, being a Suta is not a crime. We earn our living by fair means and struggle hard to make both ends meet. Be assured there is no dishonor involved in all this. But you and I are not in a position to change the system. My advice to you is that you can earn recognition by hard work and dedication and outshine everyone with your superior capabilities. For that, you have to work very hard and convert your anger into the will to overcome the handicap of discrimination. I am sure one day you would achieve such heights as are aspired for only by the best of men”

Q-2 Is moral conflict and Hamartia there in Karna's character?

Karna's character in the Mahabharata is indeed marked by moral conflict and hamartia, as evident in the episode known as 'The Temptation of Karna.' This narrative highlights a critical juncture in Karna's life where he grapples with an ethical dilemma, torn between conflicting duties to his mother and his friend.

The ethical quandary emerges from Karna's obligation to choose between adhering to the law (dharma) and fulfilling his duties. The crux of this moral conflict is the juxtaposition of his loyalty to his mother and his friendship, making it an arduous decision-making moment for Karna. He finds himself in a predicament where obeying his mother would mean betraying his friend, and remaining loyal to his friend would involve disobedience to his duty as a son.

A pivotal scene in the Mahabharata unfolds as Lord Krishna reveals the truth of Karna's birth to him and urges him to join the Pandavas. Karna, learning about his true descent as a Kunteya, faces a profound ethical dilemma. This revelation creates inner turmoil for Karna, who grapples with the responsibilities of being both a son and a friend.

Lord Krishna attempts to tempt Karna by offering him numerous advantageous choices if he joins the Pandavas. These include the prospect of kingship, recognition as a Kaunteya senior to Yudhisthira, and even the company of Draupadi. Krishna paints an enticing picture of the grandeur that awaits Karna on the side of the Pandavas, trying to sway him with various tempting offers.

Despite these alluring proposals, Karna remains steadfast in his loyalty to Duryodhana. He rejects Krishna's offerings, emphasizing that it is too late for such inducements. Karna's determination to stand by Duryodhana stems from the unwavering support he received from him in times of solitude. He acknowledges Duryodhana as the one who consistently stood by his side when he was abandoned by others.

In a poignant moment, Karna expresses his deep connection with Adhiratha and Radha, his foster parents, attributing his loyalty to them for their unconditional love. He contrasts this with Kunti's actions, who, in his perception, cast him aside as if he were unwanted.

Karna's complex character is further revealed as he implores Lord Krishna not to disclose their meeting to the Pandavas. He foresees the virtuous Yudhisthira giving away his kingdom to Karna if the truth is revealed. Demonstrating his commitment to dharma, Karna plans to pass the kingdom to Duryodhana due to his enduring friendship and loyalty.

In essence, the Temptation of Karna showcases the profound moral conflict within Karna's character, emphasizing his struggle with conflicting duties and the inner turmoil that defines his tragic narrative.

Thank You… .