Recently, I came across an image shared on facebook, which
depicted a picture and read,
“Childhood was when we thought Arjuna was the Hero”
“Adulthood is when you realize that Karna is the real hero”
Real hero of what? Molestation? Lies? Pride?
Care to read the Mahabharata in its full? Care to read its
translations – NOT interpretations.. Remove your 21st century lens
of societal morality and just look at his actions, his behaviour, his speech,
his character.
Nothing denigrates Karna’s character more than his treatment
towards Draupadi in the Sabha Parva.
After Vikarna (one of the Kauravas) puts a strong case for
the Adharma done by Duryodhana vis-à-vis Draupadi, none in the assembly have
the gumption to say anything on the Adharma done by Duryodhana. Vikarna
decisively concludes the illegitamcy of the whole Draupadi episode by saying:
चत्वार्याहुर्नरश्रेष्ठा
व्यसनानि महीक्षिताम् ।
मृगयां पानमक्षांश्च ग्राम्ये
चैवातिसक्तताम् ॥ २० ॥
एतेषु
हि नरः सक्तो धर्ममुत्सृज्य वर्तते ।
तथायुक्तेन च कृतां क्रियां लोको न
मन्यते ॥ २१ ॥
तदयं
पाण्डुपुत्रेण व्यसने वर्तता भृशम् ।
समाहूतेन कितवैरास्थितो द्रौपदीपणः ॥
२२ ॥
साधारणी
च सर्वेषां पाण्डवानामनिन्दिता ।
जितेन पूर्वं चानेन पाण्डवेन कृतः पणः
॥ २३ ॥
इयं
च कीर्तिता कृष्णा सौबलेन पणार्थिना ।
एतत्सर्वं विचार्याहं मन्ये न
विजितामिमाम् ॥ २४ ॥
Translation:
"Wise men say that kings are prone to four vices:
hunting, drinking, gambling, and excessive attachment to women."
"A man attached to these vices abandons righteousness,
and actions performed under such influence are not considered valid by the
people."
"Therefore, as Pandu's son (Yudhishthira) was deeply
engrossed in this vice, being deceitfully invited by gamblers, he staked
Draupadi."
"Draupadi, the faultless one, is the common wife of all
the Pandavas, and Yudhishthira had already lost himself before staking
her."
"Moreover, Draupadi was called forth by Shakuni for
staking purposes. Considering all this, I believe that she has not been
rightfully won."
Analysis:
·
Vikarna lists the common pitfalls that
lead rulers astray, setting up his argument by acknowledging human weaknesses.
·
Indicates that Yudhishthira fell prey to one
such vice: gambling.
·
Actions taken under the influence of vices lack
moral and legal standing.
·
Vikarna suggests that Yudhishthira's
staking of Draupadi while ensnared in gambling is invalid.
·
Emphasizes that Yudhishthira was manipulated
into the game, and his judgment was impaired.
·
Implies that the circumstances were unfair and
exploitative.
·
Points out that since Yudhishthira had already
lost his own freedom, he had no right to stake Draupadi afterward.
·
Highlights Draupadi's shared marriage,
questioning the sole authority of Yudhishthira over her.
·
Vikarna concludes that Draupadi's staking
and subsequent humiliation are illegitimate.
·
His reasoning is based on principles of justice
and dharma, considering the flawed and unethical circumstances.
Karnas response to Vikarna highlights his lack of
subtlety when it comes to Dharma. He starts off by belitteling Vikarna, and
follows it up with a perverted sense of Dharma. This completely transgresses
any level of decency and morality. In fact, once he establishes his position,
he advances to call Draupadi a prostitute and an unchaste woman and is the
chief instigator who calls for Dushasana to disrobe Draupadi.
Karnas rebuttal to Vikarna, infact lacks any merit and
instead focuses on belittling Vikarna and his position and age, rather than debate on
the merits of the points raised.
तस्मिन्नुपरते
शब्दे राधेयः क्रोधमूर्छितः ।
प्रगृह्य रुचिरं बाहुमिदं वचनमब्रवीत्
॥ २६ ॥
दृश्यन्ते
वै विकर्णे हि वैकृतानि बहून्यपि ।
तज्जस्तस्य विनाशाय यथाग्निररणिप्रजः ॥
२७ ॥
एते
न किंचिदप्याहुश्चोद्यमानापि कृष्णया ।
धर्मेण विजितां मन्ये मन्यन्ते
द्रुपदात्मजाम् ॥ २८ ॥
त्वं
तु केवलबाल्येन धार्तराष्ट्र विदीर्यसे ।
यद्ब्रवीषि सभामध्ये बालः
स्थविरभाषितम् ॥ २९ ॥
न च
धर्मं यथातत्त्वं वेत्सि दुर्योधनावर ।
यद्ब्रवीषि जितां कृष्णामजितेति
सुमन्दधीः ॥ ३० ॥
कथं
ह्यविजितां कृष्णां मन्यसे धृतराष्ट्रज ।
यदा सभायां सर्वस्वं
न्यस्तवान्पाण्डवाग्रजः ॥ ३१ ॥
अभ्यन्तरा
च सर्वस्वे द्रौपदी भरतर्षभ ।
एवं धर्मजितां कृष्णां मन्यसे न जितां
कथम् ॥ ३२ ॥
कीर्तिता
द्रौपदी वाचा अनुज्ञाता च पाण्डवैः ।
भवत्यविजिता केन हेतुनैषा मता तव ॥ ३३
॥
Translation:
"When the noise subsided, Karna, the son of Radha,
filled with anger, raised his arm and spoke these words:"
"Many faults are evident in Vikarna; these will lead to
his destruction, just as fire born from wood consumes it."
"Even though prompted by Draupadi, these elders have
said nothing, implying that they consider Draupadi rightfully won according to
dharma."
"But you, O son of Dhritarashtra, speak out of mere
childishness, uttering in this assembly words inappropriate for your age and
experience."
"You do not truly understand dharma, O younger brother
of Duryodhana, as you foolishly claim that Draupadi, who has been won, is
unwon."
"How can you consider Draupadi unwon, O son of
Dhritarashtra, when Yudhishthira had staked and lost everything he owned in
this assembly?"
"Draupadi is included in all his possessions, O best of
the Bharatas. Thus, how can you say that Krishnaa (Draupadi) is not rightfully
won?"
"Draupadi was called upon verbally and permitted by the
Pandavas; on what grounds do you consider her unwon?"
·
Karna reacts with intense anger to
Vikarna's defense of Draupadi.
·
Karna accuses Vikarna of overstepping and
exhibiting flawed judgment.
·
Karna interprets the silence of the
elders as tacit approval of Draupadi's loss.
·
Attempts to undermine Vikarna's argument by
appealing to authority and consensus.
·
Karna belittles Vikarna by calling him
immature and inexperienced.
·
Seeks to discredit Vikarna's reasoning by
attacking his credibility.
·
Karna asserts that Vikarna lacks
understanding of true righteousness.
·
Labels Vikarna's argument as foolish and
ignorant.
·
Karna argues that since Yudhishthira had
the authority and staked Draupadi after himself, her loss is legitimate.
·
Ignores the argument that Yudhishthira had lost
his own freedom before staking her.
·
Karna maintains that as Yudhishthira's
wife, Draupadi was part of his possessions and subject to being staked.
·
Karna argues that the Pandavas' silence
or lack of protest implies consent.
·
Overlooks the moral and ethical implications of
the act.
Karna’s views on the unrighteous act that follows on
Draupadi is lacking in moral in every sense
मन्यसे
वा सभामेतामानीतामेकवाससम् ।
अधर्मेणेति
तत्रापि शृणु मे वाक्यमुत्तरम् ॥ ३४ ॥
एको
भर्ता स्त्रिया देवैर्विहितः कुरुनन्दन ।
इयं
त्वनेकवशगा बन्धकीति विनिश्चिता ॥ ३५ ॥
अस्याः
सभामानयनं न चित्रमिति मे मतिः ।
एकाम्बरधरत्वं
वाप्यथ वापि विवस्त्रता ॥ ३६ ॥
यच्चैषां
द्रविणं किंचिद्या चैषा ये च पाण्डवाः ।
सौबलेनेह
तत्सर्वं धर्मेण विजितं वसु ॥ ३७ ॥
दुःशासन
सुबालोऽयं विकर्णः प्राज्ञवादिकः ।
पाण्डवानां
च वासांसि द्रौपद्याश्चाप्युपाहर ॥ ३८ ॥
Translation:
"If you think that bringing her into the assembly in a
single garment is unrighteous, then listen to my response on that matter."
"The gods have ordained that a woman should have only
one husband, O joy of the Kurus. But she belongs to many; thus, she is
certainly a whore."
"Therefore, bringing her into the assembly is not
surprising in my opinion, whether she is clad in a single garment or even
disrobed."
"All the wealth of the Pandavas, including this woman
(Draupadi) and the Pandavas themselves, have been rightfully won by
Shakuni."
"Duhshasana, this young Vikarna speaks as though he is
wise. Remove the garments of the Pandavas and Draupadi."
Analysis:
·
Karna addresses possible objections
regarding the manner of Draupadi's treatment.
·
Prepares to justify even the humiliation
inflicted upon her.
·
Karna slanders Draupadi by questioning
her morality due to her polyandrous marriage.
·
Uses this as justification for her mistreatment,
reflecting deep-seated misogyny.
·
Karna justifies the public humiliation
and attempted disrobing of Draupadi.
·
His words incite further abuse against her,
showing his complicity and cruelty.
·
Karna reiterates that all losses incurred
by the Pandavas are legitimate.
·
Ignores the deceitful and unethical means
employed by Shakuni.
·
Karna orders Duhshasana to disrobe
the Pandavas and Draupadi, escalating the humiliation.
·
His command directly incites a grave act of
disrespect and violation.
This one example from all of Mahabharata is enough to highlight
Karna as he was. In other Parvas, Karnas true demeanour comes out – that being
boastful, arrogant, petty and jealous. Karna may have had many good qualities, but his bad ones far outweigh
the good.
11 akshauhinis forces partook in the Mahabharata war as
Kauravas, but Vyasadeva in the very first chapter of Aadi parva itself, names
and lists out the 5 biggest Adharmis in the entire epic – these are Duryodhana,
Karna, Shakuni, Dushasana and Dhrutarashtra. Everything else that follows, thus,
has to be looked at from this lens only.
दुर्योधनो
मन्युमयो महाद्रुमः स्कन्धः कर्णः शकुनिस्तस्य शाखाः ।
दुःशासनः
पुष्पफले समृद्धे मूलं राजा धृतराष्ट्रोऽमनीषी ॥
