Mahabharata/Jaya - Graduation day and KARNA

"Birth is obscure and men are like rivers, origins of which are unknown". Thus spoke Duryodhana in defence of that brave young man whose challenge to Arjuna was rejected based on him being a son of a charioteer. This shows that Duryodhana was wise and well versed with Dharma. He was indeed a big hearted fellow and his hatred was only against Pandavas. he would often question the legality of the Pandavas as they were not of royal blood but did not even blink an eye before supporting the young man. Maybe, this was fueled by the favoritism shown to Arjuna by Teacher Drona, hatred fueled by Uncle Shakuni and his ambitions of becoming a king triggered by his father. What a deep sentence, what deep meaning and yet not practised all the time. 


It was graduation day. All the elders, the king, the queens and the teachers were present. All the princes gave an exhibition of their skills in a friendly competition. Bhima and Duryodhana's duel got very personal and then the duel was stopped by Ashwathamma, on the directions of Drona. Then it was Arjuna's turn. Arjuna dazzled everyone with his skills. He was clearly the favourite among the masses as well as the family. Then as Drona announces Arjuna as the greatest archer, a youth objects to it from the gate of the arena. The youth makes his way to the center and throws a public challenge to Arjuna. He claims that he can do all that Arjuna can. When Drona asks his name, he replies, "Karna".

Karna is the greatest tragic hero in this epic and yet, he inspires all. Unknown to him, he was the son of Kunti and the eldest brother of Pandavas. Sage Durvasa was very happy with the service provided by young and unmarried Kunti. He blesses her with a chant with which she can invoke any god and have a child through him. A young Kunti tries to test this and invokes Sun God. She is apprehensive and requests Sun God to not impregnate her when He does come to her as invoked by the chant. But you have to pay for your actions and then there are somethings with which you cannot play. She begets a son from him. Kunti is an adopted daughter of the childless Kunti-Bhoja. So maybe along with this factor and the social stigma of having a child out of wedlock, she places the child on a casket and discard it in the river Ganga. This might be just an elaborate cover up by the poet to not disclose that the sage might have used the vulnerable and young princess for his own lust. It also awards a divine birth to Karna as he is one of the greatest, if the not the greatest, archer of his time. It is also said that Karna was born with a natural golden plated shield and earrings. They were awarded by the Sun God his protection. This made Karna invulnerable to any attacks. Is this some sort of a metaphor or a miracle birth or some other birth defect which might have enabled Karna to be strong? 


The baby was then found by Adirath, who was then the chariot of King Dhritarashtra. Adirath and his wife Radha take care of the baby as their own. Adirath resigns from his job and Sanjaya is employed in his place.   Karna grew up along with Shon, the younger son of Adirath and Radha. Karna always had an inclination towards archery and warfare. Seeing this Adirath had taken him to Drona to get trained. Drona insults Karna by saying that since he is not from the Kshatriya caste, Drona cannot teach him. Karna points out Ashwatthamma to Dronacharya who is studying along with the princes though he is a Brahmin. This clearly shows the double standards of Drona. Drona himself was a Bhrahmin - priestly order, and yet he was living like a warrior. He was teaching his son as well. But when it came to others, he will speak about the Varna Dharma - Caste Systems. Drona, though respected, yet was not following Dharma. Mahabharata/Jaya will speak that caste is not determined by birth but by actions as  we will see. 


Now this insult would have affected Karna. From birth he has been called as a Charioteers son, though he has an inner feeling that he has more. Drona did not educate him on this ground. He had heard about Drona's favorite student, Arjuna. Maybe, this incident sparked that eternal race with and hate towards Arjuna in the mind of Karna. Karna was a self taught archer as well. After listening to Arjuna's test on the eye of the parrot, he told Shon he can do better.. He had Shon hold a wooden Parrot high up in the tree. Karna released 2 arrows simultaneously and pierced both the parrot.

Then to complete his education he underwent training from Sage Parshurama. Maybe, he had tried getting into other schools as well but his background might have hindered it. So this he lied to Parshurama that he was a Brahmin. Parshurama hated Kshatriyas (the warrior caste). Completing education from Parshuram, he had come back to Hastinapur in time for the Graduation day. He would have to pay for the lie he told to Sage Parshuram. I will leave that for another chapter though.


So back to the arena where he had just made a dramatic entry, he throws a public challenge to Arjuna for a duel. Family priest and teacher Sage Kripa introduces Arjuna's lineage and asks for Karna's background. Karna knows that his background might be a problem. He knows himself as a charioteer's son but always felt the warrior in him. In the meantime, Kunti recognizes him as his son (through his ear rings and chest shield) but does not disclose it to anyone. Then Sage Kripa reminds him that only a prince or a king from a warrior clan can challenge another prince in this arena as per the rules. In this moment of silent insult, Duryodhana, the supposed villain of the epic, stands up and utters the lines mentioned in the beginning of this passage. He says "No lion can give birth to an antelope. Look at this young man and you can see that he is a brave warrior'. Keeping the rule in mind, he makes Karna the king of Anga. Karna's coronation is also done at the same time. Karna feels indebted and honoured at this act of Duryodhana. Did Duryodhana do this to win Karna to his side as he did not have anyone equivalent to Arjuna in his side? Vyasa does not answer this but as the story goes on, we are left to make our own conclusions. Karna asks how he can ever repay this act of kindness. Duryodhana replies " With your freindship for life".

Duryodhan heads back to the pavilion. The duel was about to resume when Adirath walks in all happy to know that Karna has been made a king. Karna falls at his feet to take blessings when Bhima heaps his insults "He is a charioteers son. Duryodhana, give him a whip and leash and have him drive your chariot. Arjuna, come up. He is not worthy to be your opponent". Duryodhana gets angry and there is a commotion in the pavilion. Kunti faints. The sun was about to set and the elders decide that there cant be any use of weapons after sunset as it is against the rules.

The more we try to empathise with Karna, we are forced to reckon if any act of kindness or favours should be gleefully accepted. Should we see who is the person helping us? Should we make us so indebted that we might not be happy again?

Mahabharata/Jaya - Shakuni and Bhima meets the Naga king

"Ensure that the Kuru kingdom is destroyed. Carve my finger bones into dice and they will always follow your bet". Thus spoke King Subala to his youngest son Shakuni inside the prison cellar.

It is said that as per Gandhari's astrology her first husband was sure to die soon. As per the customs then, she was married to a goat which was killed immediately. This was not known to Dhritharashtra during his marriage to Gandhari. Years later, Dhristharashtra learns about this, is insulted by marrying a widow and locks the entire family of Gandhari in the prison cellar (so that this news does not spread). Everyday the family is fed only a handful of rice which will not be enough for everyone and yet, the King cannot be blamed of starving his in-laws. Subala was wary of this. Subala took a decision that Shakuni who was the most intelligent and the youngest will survive and everyone was to give their share of the food. The family members died one after the other till Subala and Shakuni is left. Subala somehow was able to gain pity from Dhritharashtra for Shakuni before passing away. Also, before he could die he had broken Shakuni's one leg with a iron bar so that Shakuni always remembers how the family died. It is then he gave the instructions mentioned above. Shakuni then stays in Hastinapur in her sister's palace till his death.

This illustrates the story behind someones seemingly evil actions. Without knowing the background, we can't state that Shakuni was pure evil. Maybe, he was trying to met out justice to the treatment his family had received. Thus, he poisoned Duryodhan's mind against the Pandavs and planned treacherous methods. Shakuni  was instrumental in ensuring the great war breaks out and eventually it destroys the kuru clan. But yet, he was not an out and out evil person. He was just another human trying to avenge the wrongs done to his family. 


Shakuni convinces Duryodhan to mix poison with porridge and offer the same to Bhima. Shakuni reasons that Bhima is the strong man and he needs to be eliminated so that Duryodhan's road to the crown cannot be challenged by any of the Pandavas. Duryodhan does as instructed and throws Bhima to the river. Here, he is escaped by the Naga community. This community is related to Kunti (which I am not explaining here) and knowing that this is Bhima they cure him completely. Also, their medicinal herbs increases his strength by multiple times. This shows that then forest people had advanced science of Ayurveda but was kept a secret and not disclosed outside the group. Maybe, that is why those sciences have now died out.


When Bhima returns, he finds that the people had thought that he had already died. He also understands that this was Duryodhan's plan. But then as per Yuddhistira's advise (or Kunti's advise as in some retellings), the truth about Bhimas poisoning is never revealed to the elders.

Mahabharata/Jaya - Arjuna's test

"I see an eye, only an eye". Thus spoke Arjuna in one of the test put by Drona.

Arjuna was very competitive and had an inner fire to be the very best. He saw the Drona did not impart all his knowledge with the princes but with Ashwathama. Finally, Drona gave into this persistence and promised that he will make Arjuna the greatest archer in the world. Drona openly used to declare that Arjuna is favourite student.

Arjuna too maybe deserved the attention. Arjuna had seen Bhima eat in the dark from which he perceived that his arrows should hit the target just like the hand carrying the food to the mouth. Arjuna used to practise archery in the dark as well.

Once, the princes came across a dog with arrows in it's mouth. It was placed in such a way that the dog did not die but it could not longer bark. Arjuna was also maybe insecure. Drona sensed it and went on to investigate the matter. They met Ekalavya who confessed that it was him who had done the feat. He also confessed he had made a statue of Drona and practised archery as per direction from Drona himself. Drona had rejected Ekalavya earlier based on his lower caste. Drona was bound by his word that he would make Arjuna the greatest archer. Hence, he asked for Ekalavya's right thumb as Guru Dakshina (Fees). Ekalavya without any hesitation cut it out and gave it.

Was it fitting for a teacher to promise his disciple that he will be the greatest in a particular field? Was it fitting for a teacher to openly announce and at times, maybe discriminate his favourite disciple? Was keeping up with one's word more important rather than rewarding someone's merit? This are the questions that are unanswered in this chapter.

In an archery test, Drona asked his students to aim at a parrot placed hanging from a tree. Before releasing the arrow, he asked "What do you see?".

Yuddhistira said "I see a parrot".

Duryodhana, to outdo Yuddhistira, said, "I see a stuffed parrot placed on a tree".

Bhima, to outdo Duryodhana, said, "I see a stuffed parrot places on a tree under a clear blue sky".

Arjuna answered as mentioned above.

Other than being a formal test, readers can see this metaphorically as well. Yuddhistira was decently focused but not much. Duryodhana and Bhima had completely lost focus on the main aim. Only Arjuna was on targetted focus. So in this journey of life, it is upon us to be an Arjuna or anyone else. Although we might be aware of the target, our vision might be skewed by so many other distractions happily found in life. Should we share our focus on them or just on our own way? 

Mahabharata/Jaya - Drona

"Friendship exists among equals. I am king and you are a poor brahmin (priest). Ask anything as a charity and I will give it to you. But don't claim it as friendship". Thus spoke King Dhrupada to Sage Drona when the latter had asked the king for 1 cow. Little did he know that he had provided just another reason to ensure the Great war happens.

Drona and Dhrupad had studied at the same Gurukul during their chidhood. Dhrupad had then declared to Drona that they are friends and whatever belongs to him belongs to Drona.

Drona had grown onto a poor priest. He was married to Kripi. They were so poor that Kripi used to give their son Ashwathama rice water as milk. Seeing this plight, Drona had gone to Dhrupad for help. But Dhrupad's arrogance and insults angered Drona. Drona left and learnt martial arts and warfare from Sage Parshuram. Drona had his own ideas as to how to avenge his insult while promising Parshuram that he will never impart this knowledge to a Kshatriya ( warrior caste).

Was Dhrupad right in this? If you take the written word of the law, Dhrupad was on the right side. But it did not have any meaning in the eyes of love. Maybe, that is why Mahabharata/Jaya also speaks about the friendship of Krishna and Sudama. Krishna, like Dhrupad, was a rich warrior while Sudama, like Drona, was a poor priest. Krishna shared everything he had with Sudama even without asked. This again shows the law as per Krishna. In his eyes as in the eyes of love, everyone is equal. Love cannot be given and help cannot be lent based on someone's caste. So Dhrupad though sticking to the word of Dharma was still maybe unrighteous. Krishna on the other hand shared his love with anyone who came to him thereby, being worshipped and loved in return.

Kripi's brother was Kripa who was employed with Hastinapur as a family priest and teacher. Now, Dhritharashtra knew that his children had a headstart already with education before Kunti brought her children to the palace. He used to invite Kripa for small pretext or otherwise always interfering with the Pandavas' studies. So it was decided that Drona will help in educating the Kauravas and Pandavas.

Once when the princes were playing, the ball fell into a pit. They saw an old man next to the pit. This old man pulled up the ball by pinning a glade of grass against each other. Surprised, the children went to Bhishma who realized it was none other than Drona. 

Mahabharata/Jaya - Birth of Duryodhana and the rest of the Kauravas

"He will bring misfortune. Let us be rid of him". Thus spoke Vidura at the birth of Duryodhana. he had predicted this from the way palace dogs were wailing. This shows that man, if wise enough, can read the signs of what is going to happen from nature.

Gandhari was distraught when she heard that Kunti, who had conceived after her, gave birth to Yuddhistira. Gandhari had been carrying for 2 years now and after hearing this news, she hit her abdomen with an iron bar so as to forcefully deliver the child. Instead, a lump of flesh came out. Rishi Vyasa helped her by breaking this ball of flesh to 101 pieces and storing it in separate jars. Thus were born the hundred sons and one daughter of Gandhari and Dhritharashtra. They were to be called the Kauravas.

Duryodhana's jar was the first to be opened. When he came out is when the Vidura read the signs and requested the above. Gandhari refused. Only if people were intelligent enough to listen to the wise. But, Gandhari had already put a blindfold on herself. So maybe, it was to show how limited her vision was. But then, in the future, we will see that she had a good knowledge about Dharma and tried to convince Duryodhana and his brothers to follow the same. Also, this peculiar birth would indicate that the rishis of then had the required scientific knowledge of creating and developing embryo. 

During her long pregnancy, Dhritharashtra had slept with a maid out of whom was born Yuyutsu. He too like Vidura was fit but can never ascend to the throne as he was born of a low class mother.

In the meantime, Kunti had borne 2 more children. Bhima was born at the same time as Duryodhana. Madri had given birth to the twins. Then one day, Pandu could not resist himself and forced himself on Madri while she was in middle of a bath (or coming after a bath). Madri too did not put much of a fight but the curse took effect and Pandu died. Madri, maybe feeling guilty or feared living in the palace accused of causing the young king's death, performed a Sati - Burnt herself on the pyre along with the cremation of her husband. She handed over her twins to Kunti. This is when she stated," Me or you, who would you have rather look after the children alone?". This shows the strength of Kunti and the belief of Madri. Madri knew she cannot be strong enough to take care of another woman's children as hers and she wont be able to live in the politics of the palace.

Kunti took all the children and returned to the palace. 

Mahabharata/Jaya - Birth of the Pandavas

"Give me a son so that I can father a king". Thus spoke Pandu to Kunti in the forest when he heard that Gandhari was pregnant.

Pandu was depressed when he heard about Gandhari's pregnancy. So Kunti reminded her of the Niyoga Dharma (copied from Devdutt Patnaik's Jaya) in the following words "There was a time when women were free to go to any man they pleased. This alarmed the sage Shvetaketu who saw his father Uddalaka, unfazed by his mother's association with other sages. Shvetaketu then introduced the law of marriage so that the women were bound to husbands,enabling all men (children) to know who their fathers were. If their husbands were unable to give children, they could go to men chosen their husband. Children borne by the wife belonged to the husband, irrespective of who actually fathered them".

When Pandu decided to implement this law, Kunti told her about her boon. Rishi Durvasa had blessed a young Kunti with a chant which would help her invoke any god and beget a child from her. Maybe, this was because the Rishi knew through his yogic foresight that she will need this in her future. This incident also speaks about the sexual hospitality which was followed at the time where men used to offer their daughter or wives to revered guests as a service.

But Kunti did not disclose everything at this juncture. I will reveal it at the time when needed.

It is said that Kunti first invoked the Lord Dharma (Yama) of whom was born, Yuddhistira (it means the one who will be stable in a war/fight). Rationally reviewing this, Vidura was revered as an incarnation of Yama. So it is quite possible that Pandu might have chosen his younger brother first. Critics would state this as the reason to why Vidura always sides with Pandavas right from the beginning. But then yama is the dispassionate judge of one's actions. It would be unfair to blame him so.

Pandu was not happy with 1 son. So Kunti invoked Lord Vayu (lord of the winds) who gave her Bhima and Lord Indra (King of heaven) who gave her Arjuna. Kunti informs Pandu that she has been with 4 men now and cannot go for a fifth one as that would be against the law. So Pandu instigates her to lend this chant to Madri. Madri requests Kunti to invoke the twin gods, the Ashwini twins (Lords of Morning and Evening star). Thus, was born Sahadeva and Nakula. After this, Kunti refused to invoke any other gods for Madri. With one chant, Madri had begotten 2 children. Well versed with the politics, Kunti did not want to in any way have her seniority descended to below Madri (incase Madri invokes another twins and gets more children than Kunti). In that decision, she saved her own interest.

Yuddhistira was the embodiment of righteousness, Bhima was strong, Arjuna was to be a great archer, Nakula the most handsome and Sahadev was wise/knowledgeable.

Their miraculous or divine births might not be historically accurate. It might have been used to imply their nature or qualities. Yuddhistira, son of Dharma, was to adept at the law of Dharma. Bhima, born of wind, will be as strong as might wind and temper too would blow hot or blow cold time and again. Arjuna, born of Indra, was someone who can never be defeated in a war. Nakula would be as beautiful as the morning while Sahadev would be as knowledgeable as a man should be at the end of a day in the evening if he knows how to read the signs. It is said that Sahadev was great at astrology and knew what was going to happen. But he did not speak up as he wanted to ensure that Krishna would be their friend and be with them. It is only in the evening that one can observe the position of the stars and make mathematical calculations. Maybe, that is why he is the son of the evening star. It is claimed that he put together various occult sciences to help predict future.

Mahabharata/Jaya - Gandhari, Kunti and Madri

"As per the law, no blind man can be the king". Thus spoke Vidura at the time of the crowning of the new king. Hence, Pandu was chosen as the king although he was younger to Dhritharashtra. Vidura who was taught the ideal laws of Dharma could not see why Bhishma (for once) wanted Dhritharashtra to be the king.

Dhritharashtra, Pandu and Vidura was raised by Bhishma as his own. At the time of coronation, he had selected Dhritharashtra to be the king before Vidura objected citing the law. This was the only time when Bhishma had wanted to not follow the law by the word. But then when objected to his decision by the same law, he gave in. In some retellings, it states that Bhishma was aware of Dhritharashtra's ambition to be the king which was very strong. It was at that time when Vidura stood up with the word of the law.Dhritharashtra was was quite saddened by this event but did not voice it out in the open.

Bhishma went to the kingdom of Gandhar and sought princess Gandhari for Dhritharashtra. In some folklore, Gandhari was not informed about the prince's blindness till she came to Hastinapur for the wedding. Out of anger, she blindfolded herself for life. In other retellings, Gandhari empathised with her husband a lot that to share his sorrow, she put the blindfolds on herself.

Is Dhritharashtra and Gandhari's blindness subject to a metaphorical review? As we will see in the future, Dhritharashtra is blinded by his love for his son and unable to execute his kingly duties in a just way. Gandhari too has handicapped herself and hence, cannot guide and help her sons grow properly. The sons become hateful towards their own cousins. Also, Gandhari's blindfolding herself makes us question about how we can forget one role (of a mother) to perform another role (of a wife) perfectly? Gandhari is again a strong woman and respected for this action but the epic wants to us to remember the results of this action.

Pandu went to Kunti's Swayamwara and was selected by her for marriage. Failing to conceive a child from Kunti, a second wife was purchased for Pandu. She was Madri, sister of Shalya, king of Madra. Of her too, Pandu did not beget a child. Vyasa never clearly statess the reason but in some folklore it is stated that Pandu was impotent. Also, Kunti's fertility was already proven (though as present it remains a secret).

Kunti might have felt insulted at Pandu marrying (purchasing) another woman to be his wife. Being a princess herself, she might be aware of the politics of the time. Maybe that is why she was adamant that her future five sons should always be united so that they can be the ruling party.

In the meantime, Pandu was becoming a powerful and famous king. He was conquering new lands and bringing them under his rule. Dhritharashtra tries to conceive a child through Gandhari so that he can beget a child before Pandu and this son can reclaim what was rightfully Dhritharasthra's.

Pandu incurs the curse of Sage Kindama as he kills Kindama and his wife while making love. Pandu was hunting and fired an arrow at what looked like an antelope. Only on coming closer, did Pandu realise it was Sage Kindama and his wife. The curse was that Pandu will die as soon as he embraces a woman with the intention of making love. Pandu decides to leave his throne and proceed to the forest to perform penance. The crown is handed over to  Dhritharashtra who will rule it as a regent.

Kunti and Madri, the childless women and maybe, pious wives, decides to accompany Pandu to the forest.

This curse is again maybe put here to cover up Pandu's impotence as well as to correlate Pandu's death. The role of Kunti and Gandhari and their bearing on the epic is quite prevalent. This trivial situation too but was again one of the many factors for the great war. As we go ahead, we will see that there is no one person or event responsible for the great war as well as many of the events leading to it. The epic is an awesome scripture to indicate man his helplessness in face of the events that occur. How he reacts or rather acts, maybe that is the only freedom. Result of the actions is never in man's hands.