This blog is written as a part of my third semester assignment in the paper of Pre-Independent Indian English Literature. In this blog, I will explore the topic "Inherent Goodness vs. Societal Judgment: A Study of Karna's Character in 'The Curse or Karna' ".
Name: - Trushali Dodiya
Roll No: - 19
Semester: - 3(Batch 2022-24)
Enrolment number: - 4069206420220011
Paper No: - 201
Paper name: - Pre-Independent Indian English Literature
Paper code: - 22406
Topic: - Inherent Goodness vs. Societal Judgment: A Study of Karna's Character in 'The Curse or Karna'
Submitted to: - Smt. S. B. Gardi Department of English, Maharaja Krishnakumarsinhji Bhavnagar University
Email Address: - trushalidodiya84@gmail.com
Abstract:
In the rich tapestry of Indian myths, the retellings of age-old stories and characters have proliferated, each offering a unique perspective and narrative nuance. T. P. Kailasam's play, "The Curse of Karna," stands as a distinctive contribution to this tradition, a reinterpretation of the Mahabharata that grants voice to a marginalized character within the epic saga. Derived from the timeless narrative of Karna, the play not only unravels the layers of his inherent goodness but also unveils the societal obstructions he encounters throughout his life as the son of Sooth, despite being born to Kunti.
This study undertakes a comprehensive analysis of Karna's character within the context of T. P. Kailasam's adaptation. Delving into the complexities of his goodness, the research critically examines the internal conflicts and external challenges that shape Karna's journey. By tracing his pain and suffering resulting from his upbringing as the son of a sooth, the study seeks to unravel the profound societal judgments that Karna confronts. Through a meticulous exploration of the play's narrative threads, this analysis aims to shed light on the nuanced portrayal of Karna, offering a fresh perspective on his character and the timeless struggle between inherent virtue and the judgmental gaze of society.
Table of Content:
- Introduction
- The Character of Karna
- Inherent Goodness of Karna
- Societal Judgements
- Conclusion
- References
Introduction:
"The Curse or Karna," is a play penned by the eminent Indian playwright T. P. Kailasam, first saw the light of publication on September 10, 1946, and was later republished on July 29, 1969.(Kailasam) Rooted in the timeless epic poem, Mahabharata, the play unfolds a poignant narrative centered around the character of Karna, a figure whose life is intricately woven with threads of societal complexities and personal struggles.
Karna's journey begins with a tumultuous origin – born to Kunti, the mother of the Pandavas, and Suryadev, he is abandoned as an infant, cast adrift in a river within a box, succumbing to the societal fears that shrouded his birth. The fortuitous intervention of Adhirath and Radha, a childless sooth couple, changes the course of Karna's destiny as they adopt and raise him as their own. Despite being endowed with exceptional talents in archery and a profound understanding of dharma, Karna's life is marked by deprivation and societal biases. Denied education due to his lineage as a sooth's son, he faces the humiliation of rejection by Draupadi during her Swayamvar. Karna's inherent goodness and virtuous nature anchor him on the side of Duryodhana during the epic war, a testament to his unwavering friendship.(Vedvyas)
However, the unfolding narrative reveals a relentless struggle for Karna as societal judgments repeatedly overshadow his innate goodness. The play invites exploration into the depths of Karna's character, probing the tension between personal virtue and the scrutiny of a judgmental society, a theme that echoes through the timeless corridors of the Mahabharata and finds poignant expression in Kailasam's adaptation.
The Character of Karna:
Karna, a marginalized figure in the epic Mahabharata, embodies the complexity of societal expectations and personal identity. The storyline unfolds with Kunti, prior to her marriage, receiving a boon from the revered sage Durvasa. This divine boon promises her sons from the devas. In an eager moment to test the efficacy of the boon, she implores Surya Deva to grant her a son. Consequently, Karna is born before Kunti's marriage, leading her to disown him. Despite being the biological son of Kunti, the mother of the Pandavas, and the sun god Suryadev, Karna's life takes a poignant turn due to the societal fears that envelop his birth. Fearing societal repercussions, Kunti abandons the infant Karna, placing him in a box and setting him adrift in a river.
Fate intervenes as Adhiratha and Radha, a childless sooth couple, discover and adopt Karna as their own, raising him in their humble abode. Despite his noble lineage as the son of a Kshatriya, Karna is relegated to the status of a sooth's son, subjecting him to a life of societal marginalization and enduring suffering.(Vedvyas)
Karna, however, emerges as a paragon of inherent goodness and unparalleled generosity. Despite the virtuous nature that defines him, he becomes a victim of societal neglect and humiliation. His acts of charity and his moral character, though exceptional, are overshadowed by the societal bias against his perceived lowly birth.
Kajal Kapoor, in "Karna (The Unsung Hero of Mahabharata: The Voice of the Subaltern)," emphasizes the theme that Karna, despite being an exceptional archer and a good person, experiences significant suffering solely because of his low birth. (Kapoor)
In a striking display of friendship and loyalty, Karna aligns himself with Duryodhana, despite being aware of his friend's moral shortcomings. This allegiance places him on the opposing side in the greatest war of the Mahabharata, a testament to the intricate interplay between personal ethics and societal expectations that shapes Karna's tragic narrative.
"The Curse of Karna" departs from detailing Karna's early life and, instead, focuses on pivotal events that shape his destiny. The play unfolds key moments such as the denial of education due to his societal status, the curse imposed by Rama, Draupadi's rejection in marriage, Kunti's heartfelt appeal to Karna, and ultimately, his unethical death in the Kurukshetra War at the hands of Arjuna.
Inherent Goodness of Karna:
Karna, known as Danveera, is portrayed as a virtuous character in 'The Curse or Karna.' Despite being aware of his friend Suyadhana's ethical wrongs, Karna stands by him due to their friendship. In a significant scene with Guru Parshurama in the first act, Karna's virtue is highlighted.
In another poignant farewell, Karna completes his training with Guru Raama. Recognizing Karna's exceptional devotion, Raama imparts the secret of the potent "Bhaargava" astra. Through discussions on Ahimsa and Himsa, Raama ensures Karna's understanding. The initiation, involving a simple ritual with a blade of grass, marks Karna's mastery.
This can be observed when Rama says to Karna,
"Go out, my child, into the world beyond this Aasrama, and uSe the prowess of thine arms for but the sacred rite Of succ’ring distress’d beings On. this Carty, aca, and so help me fulfil the one, one purpose of my deathless life!"
(Kailasam)
Acknowledging Karna's proficiency in weapons, Raama reminds him of the commitment to eliminate power-drunk Kshatriyas. Karna pledges allegiance, receives Raama's blessing, and embarks on his destined journey. This exchange signifies the end of Karna's training, resonating with themes of devotion, philosophy, and a dedicated commitment to a higher purpose.
Societal Judgements:
Despite being a virtuous fellow, he has to suffer the societal judgements just because of his low birth, his birth as sootha. These societal judgements effects his whole life including his education, his archery, taking part in draupadi swayamvar, offer of kingship and thus humiliated throughout his life. His death is also part of it due to the curse that he got from Rama.
In the second scene of the Act 1, Rama comes to know about the low caste birth of Karna as he got admission there with lie of being the son of Brahmin. THe only reason of his lying was to get education, nothing else.
Karna: By sire and damI am a low born sootha!
Rama: What ? you a low-born sootha child! Nay, nay!
And for this he got the curse of Rama which stays with him and becomes the reason of his death.
"IF EVER YOU SHOULD HENCEFORTH SORELY NEED THE USE OF ARMS YOU’VE LEARNT OF ME.......THE BAREST TALK, THE MEREST THOUGHT OF THY SUPPOSED SOOTHA BIRTH CROSSING THY MIND...WILL SWELL THY HEART TO SENSE OF SHAME, WILL DULL THINE EYES AND MIND, NUMB AND PARALYSE THY LIMBS BEYOND THEIR PO’WR_ TO HELE. THER. MAKEN THES SLIGHTEST, SMALLEST USE OF KNOWLEDGE THAT YOU’VE LEARNT OF ME! AVAUNT! AVAUNT!, ERE I INFLICT A FURTHER CURSE ON THEE! "
(Kailasam)
In Act 2, when Gandhara offers Karna the kingship of Angaland, Bheema mocks the proposition, emphasizing Karna's sootha lineage. Despite the tempting offer, Karna refuses the throne due to his awareness of his low birth and the curse imposed by Rama.
These instances underscore the recurring theme of Karna facing societal discrimination and humiliation based on his birth, emphasizing the challenges he endures throughout the narrative.
In Act 3, Scene 1 of the play, during Draupadi's Swayamvar, Karna faces rejection and humiliation. Draupadi dismisses him, focusing on his lineage rather than his skills in archery. She expresses strong aversion to the idea of marrying a sootha's son, revealing societal prejudices. She says
"Arm and form apart, what blood Is he? What Royal House ?
WHAT INSULT THIS, YE GODS [ABOVE! WITH ME A DAUGHTER OF A KING, A SOOTHA’S [SON MY SPOUSE'...THE GODS FORBID!"
(Kailasam)
The mistreatment continues later in the play when Draupadi discloses her bitter feelings towards Karna and exposes the circumstances of her birth. This revelation adds another layer of humiliation for Karna.
In Act 2, when Gandhara offers Karna the kingship of Angaland, Bheema mocks the proposition by saying,
"Low-born sootha blood was ever low-born [sootha blood Making him king of million Angalands Will never, never change his sootha blood j Peerless archery forsooth! Ha! Ha! Ha! Ha!" (Kailasam)
Despite the tempting offer, Karna refuses the throne due to his awareness of his low birth and the curse imposed by Rama.
The fifth and final act of the play describes the death of Karna. Kunti, Karna's mother, secretly approaches him with a hidden plan. She disguises herself as an old queen because she wants to save her favorite son, Arjuna, even if it means betraying Karna.
In their conversation, Kunti asks Karna if he's willing to reveal the secret of his royal birth. She is ready to pay a price for this secret to use against Arjuna in the upcoming battle. Kunti knows Karna has a powerful weapon that can defeat Arjuna.
"May you not spare the use of just one, a single shaft in the fray tomorrow? Let that lone arrow be reserved, the one I see enshrined there."(Kailasam)
He was even betrayed during the war. In the beginning of the war on the seventieth day, Karna’s Chariot wheel got stuck in the mud. So he comes down to take the wheel out from the mud. He also requests to pause the war but Krishna reminds Arjuna about Karna’s unfair treatment to Abhimanyu in the Chakravyuh. So Arjuna seized this opportunity to attack Karna. At this moment Karna decides to use Brahmastra but due to Rama’s curse he would not manifest Brahmastra during the critical moments.
Arjuna at this moment uses Anjalikastra to kill Karna which passes and hits the chest of Karna and ultimately our unsung hero of Mahabharat dies in the battle. At this moment karna condemns the curse of Rama,
‘‘Happy man” forsooth! You fool! You fool!
Take back thy curse! Take back thy curse!(Kailasam)
"OUR ANGA!" "OUR GREAT ANGA!" ("OUR POOR POOR ANGA!")
encapsulates the dual essence of Karna's character. The word "Great" reflects the nobility, virtue, and inherent greatness within Karna's persona. On the other hand, "Poor" signifies the profound suffering and adversity he faced due to societal judgments linked to his low birth.
This recurring line serves as a powerful reminder of Karna's complex journey, highlighting both the magnificence of his character and the hardships imposed upon him by societal biases. It resonates as a poignant commentary on the multifaceted nature of Karna's life, where his inherent greatness clashes with the societal constraints that persistently label him as "Poor."
Conclusion:
The dialogue "OUR ANGA!" "OUR GREAT ANGA!" ("OUR POOR POOR ANGA!") serves as a conclusion to the study. It encapsulates the essence of the exploration between Inherent Goodness, symbolized by "Great," and Societal Judgments, embodied in "Poor." This dialogue becomes a powerful representation of the internal greatness within Karna's character juxtaposed with the external societal judgments he endures due to his low birth. It effectively summarizes the central theme of the study, emphasizing the conflict between inherent virtues and societal biases in Karna's life.
Work Cited:
Kailasam, T. P. The Curse or Karna. B. S. RAMA RAO,, 1946. Internet Archive, https://archive.org/details/unset0000unse_h8e3.
Kapoor, Kajal. “Karna (the unsung hero of Mahabharata: the voice of the subaltern).” International Journal of Linguistics, Literature and Culture, vol. 2, no. 4, 2016, pp. 15-25. SLOAP, https://sloap.org/journals/index.php/ijllc/article/view/132.
Vedvyas. Mahabharata. Gita Press Gorakhpur, 2015. Internet Archive, https://ia601804.us.archive.org/5/items/unabridged-mahabharata-6-volumes-set-in-hindi-by-veda-vyasa-compressed/Mahabharata%20Volume%201.pdf.
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