Thinking Activity: T.P. Kailasama’s The Curse or Karna

 THE CURSE OR KARNA

Greetings, readers! This blog Ais a reflection on the various questions assigned by Megha ma’am, centered around T.P. Kailasam’s The Karna or Curse. Through this analysis, I will explore the play's themes, characters, and the underlying message, offering insights into how Kailasam reimagines the Mahabharata's iconic character, Karna. Let’s delve into the essence of the story and address the key questions posed.

Introduction:

T.P. Kailasam

Tyagraj Paramasiva Iyer Kailasam, who lived from 1884 to 1946, was a renowned playwright and a significant figure in Kannada literature. He is best known for his contributions to Kannada comedy in theatre, which earned him the title Prahasana Prapitamaha, or "the father of humorous plays." His unique style and influence led to him being affectionately referred to as 'Kannadakke Obbane Kailasam', meaning "The one and only Kailasam for Kannada."

The Curse or Karna:

Karna, the son of Surya and Kunti, raised by foster parents Sootha Radha and Adirath, faces a life marked by injustice and insult despite his royal lineage. In The Curse or Karna, T.P. Kailasam portrays Karna as a hero, shedding light on the struggles he endured due to his lower-caste upbringing, even though he was of noble birth. Karna’s story highlights how societal divisions based on birth overshadowed talent in ancient times. Unlike traditional narratives where Karna is a supporting character, Kailasam brings his pains and challenges to the forefront, portraying him as a tragic hero battling the unfairness of his destiny. This theme was also explored in the Hindi TV series Suryaputra Karna, which tells the story of Karna's journey from birth to his eventual rise in the Mahabharata.

Now let's discuss question given in task.

(Q.1)Is moral conflict and Hamartia there in Karna's Character?

Ans:

Karna’s moral conflict arises when, during the war, his biological mother Kunti reveals the truth of his birth and claims him as one of the Pandavas. She pleads with him to join his brothers in their fight. Karna, knowing he is as powerful as the Pandavas and equipped with their same strengths, faces a profound inner struggle. On one hand, he has discovered his true identity and shares a bond of blood with the Pandavas, yet he finds himself on the opposing side, aligned with their cousins. On the other hand, his loyalty to Duryodhana weighs heavily on him. Duryodhana, who had bestowed immense favors upon him and elevated his status, holds Karna's promise of friendship and allegiance. Karna's conflict lies in choosing between siding with his newly discovered brothers or staying true to the man who gave him respect and a place in society.

Karna’s tragic flaw, or hamartia, can be traced back to his deceit when he lied to his guru, Parshuram, in order to receive knowledge. Aware that Parshuram only trained Brahmins, Karna disguised his true identity as a Kshatriya, leading to a curse that would later hinder him in crucial moments of battle. This deception marks one of the central flaws in his character. Another significant flaw is his unwavering loyalty to Duryodhana. Despite knowing Duryodhana’s moral shortcomings, Karna remained steadfast in his support, even leading the charge against Arjuna in the Kurukshetra war. Karna’s tragic downfall is akin to Aristotle’s notion of the “flawed good man,” a virtuous individual undone by his own mistakes. Aristotle’s view that human goodness lies in acting in accordance with virtue applies here, as Karna’s virtues are undermined by his moral failings, which ultimately lead to his tragic end.

(Q.2)Karna - The voice of Subaltern.

The term "subaltern" originally referred to lower-ranking officers in the British army, specifically those below the rank of captain. Over time, it came to describe people who were deprived of education or basic rights due to their birth, caste, or class, and who were seen as being in a lower social position by the elite. These people often lacked basic freedoms, such as the right to speak or access to education. During the colonial period, those colonized by the British and denied their fundamental rights were also considered subaltern.

The term was introduced by Ranjit Guha, influenced by Marxist thinker Antonio Gramsci, and later discussed by Gayatri Chakravorty Spivak in her famous essay, Can the Subaltern Speak? People often see subalterns as those who cannot contribute to society, but in reality, they can speak; it's just that others don't listen. Karna from The Mahabharata is a good example of a subaltern figure. Though he was talented and capable, his birth in a lower caste (as a Sootha Putra) led to him being treated as inferior.

Karna, unaware of his true noble lineage, grew up in a Sootha family, which made him a subaltern. He was denied education and basic rights because of this. In the Kurukshetra war, he remained loyal to Duryodhana, not because he agreed with him, but because he had no choice and was bound by friendship. Even when he tried to stop Duryodhana during Draupadi's disrobing, his voice was ignored. This shows that while Karna had integrity and noble qualities, he was silenced, making him a representative of the subaltern.

Conclusion:

In conclusion, T.P. Kailasam's The Curse or Karna reexamines Karna’s story by challenging the caste-based discrimination and societal biases that shape his fate. By critiquing mythological ideas of divine justice and heroism, Kailasam exposes the injustices and power dynamics that sustain these social systems.

Thank you...