WILL THE REAL KARNA STAND UP? Book 2: A Facade Of Dharma

Introduction: The Problem

Karna. Whenever we hear that name, what image do we imagine of his character? Tragic? Born a royal, yet treated as a suta, thrown away by his own mother due to him being a bastard, yet so brave and so strong that the evils of casteism couldn't decrease his glory? Probably. In fact, it has come that over centuries-from medieval authors such as Kasidasi Mahabharat to modern depictions such as Suryaputra Karn by Swastik Productions have depicted him in a more and more sympathetic light; changing his character slowly, yet steadily.

It is of no problem that our epics will be depicted in many ways adapting to time and place. Plenty of authors did this before us, and plenty will do it in future. Unless the core message is corrupted or the depictions are dedicated to insulting this heritage, it is alright. For example, Ramcharitmanas of Tulsidasa or Krittibasi Ramayan and several other later interpretations do differ from the Valmiki Ramayana.

Yet while examining the historicity of these characters, we should only examine the Itihasa- which are the original epics and contemporary to the events they describe. And that too by examining the various layers, for at times, certain interpolations entered the main texts! Today, the critical editions are the most authentic and historical.

Keeping that in mind, we need to ask, do we really know the real Karna, the firstborn Kaunteya of Vyasa's original Mahabharata?

In my previous work, 'Will The Real Karna Stand Up? Book 1: The Swayamvara of Lies' I claimed the following:-

'Karna's story envelopes all of Mahabharata, and no doubt his status as a tragic hero is unquestionable. But simultaneously, many of the claims of 'greatness' of him are exaggerated and downright wrong.'

This is what I still claim, and I am mindful of the questions it raises in the minds of modern audiences:-

· Didn't Karna's caste play a role in Draupadi's Swayamvara and in other areas of life?

· Wasn't he so invincible that even after losing his Kavach-Kundal by Indra's cunningness, he fought so hard that Arjuna had to defeat him by deception?

· Wasn't he being a bastard devalue his life?

· Wasn't he always respectful of dharma?

The first of these questions have been thoroughly discussed and answered in 'Book 1: The Swayamvara of Lies' which I hope some of the readers have already read. If not, you can read it. However, Book 2 could also be read independently.

Let us analyze the original Mahabharata of Shri Krishna Dvaipayana Ved Vyasa and find who Karna really is!

The Truth Of Kavach-Kundal

Even if the accusation of casteist discrimination is false, wasn't Karna so powerful that only after losing his Kavach and Kundal by deception was he finally defeated by the cowardly Arjuna?! Or was it?

Thereupon Kunti said,

'If, O dispeller of darkness, I obtain a son from you, may he be furnished with a coat of mail and ear-rings, and may he be mighty-armed and endued with great strength!'

Hearing these words of hers, Surya answered,

'O gentle maiden, your son shall be mighty-armed and decked with ear-rings and a celestial coat of mail. And both his ear-rings and coat of mail will be made of Amrita, and his coat will also be invulnerable.'

Amrita literally means what has no death. Amrita is the nectar of immortality that was churned up from the ocean, and it is what makes the Devatas immortal! And so, this kavacha-kundala guaranteed his immortality. Not made him invincible!

Kavach-kundal was definitely essential to him. It was embedded in his skin itself and made him immortal in battle! So, was he not skilled at all...simply winning by his immortality? Let us see a bit from Vana Parva:-

"And when Citrasena, the king of the Gandharvas...commanded his followers saying,

'Punish these wretches of wicked behaviour.'

And, O Bharata, when the Gandharvas were so commanded by Citrasena, they rushed weapons in hand, towards the Dhritarashtra ranks. And beholding the Gandharvas impetuously rushing towards them with upraised weapons, the Kuru warriors precipitously fled in all directions at the very sight of Duryodhana. And beholding the Kuru soldiers all flying from the field with their backs to the foe, the heroic Radheya alone fled not."

Karna alone didn't flee when the Gandharvas attacked during the Kuru-Gandharva war!

"And the Suta's son, owing to his extreme lightness of hand, struck hundreds of Gandharvas with Kshurapras and arrows and Bhallas and various weapons made of bones and steel. And that mighty warrior, causing the heads of numerous Gandharvas to roll down within a short time, made the ranks of Citrasena to yell in anguish."

He alone made the celestial army of Gandharvas tremble!

"And seeing the Gandharva host yielding to fear, the angry Citrasena...resolved to exterminate the Kuru army...he waged on the fight, aided by his weapons of illusion. And the Kaurava warriors were then all deprived of their senses by the illusion of Citrasena...attacked with great vigour, the Kuru host was greatly afflicted and struck with panic. O king, all of them that liked to live, fled from the field. But while the entire Dhritarashtra host broke and fled, Karna, that offspring of the Sun, stood there, O king, immovable as a hill. Indeed, Duryodhana and Karna and Sakuni, the son of Suvala, all fought with the Gandharvas, although every one of them was much wounded and mangled in the encounter."

Karna not only stood alone once, but twice, inspiring the Kauravas to fight on! He truly was one of the greatest warriors!

But even he had to flee when he was defeated!

"...many thousands of Gandharvas, together attacking his car, broke it into minute fragments. And while his car was thus attacked, Karna leaped therefrom with sword and shield in hand, and mounting on ViKarna's car, urged the steeds for saving himself."

Which is of no shame, he fought to the very end, but keep in mind that he was defeated.

This war ends in a disaster as Duryodhana and Dushasana and many were imprisoned by Gandharvas. Then the Kaurava generals approached the exiled Pandavas and asked for help. And Yudhisthira commanded the Pandavas to help the Kauravas.

Arjuna thus leads this mission, and after Gandharvas refuse to comply, a war breaks out!

"...as the sons of Pandu were only four in number and the Gandharvas counted by thousands, the battle that ensued appeared to be extraordinary. And as the cars of Karna and Duryodhana had formerly been broken into a hundred fragments by the Gandharvas, so were the cars of the four heroes attempted to be broken.

But those tigers among men began to encounter with their showers of arrows thousands upon thousands of Gandharvas rushing towards them. Those rangers of skies endued with great energy, thus checked on all sides by that arrowy down-pour, succeeded not in even coming near to the sons of Pandu. Then Arjuna whose ire had been provoked, aiming at the angry Gandharvas, prepared to hurl against them his celestial weapons...And in that encounter, the mighty Arjuna, by means of his Agneya weapon, sent ten hundreds of thousands of Gandharvas to the abode of Yama..."

When thus the Gandharvas attempted to escape, Arjuna used his whole arsenal of celestial weapons on them!

"...Arjuna of the race shot his well-known weapons called , , , Agneya and ..."

Forced by this, Chitrasen, king of Gandharvas came to fight him himself! Still, at a disadvantage, he tries invisibility, but Arjuna's Sabdabheda Vaan defeated him at last!

Here we can come up with a reasonable comparison between both their prowess, couldn't we?

· Arjuna defeated the Gandharvas who defeated Karna and the Kurus!

Q: But Karna fought 'fairly' while Arjuna used celestial weapons!

· Gandharvas also used celestial power. If Karna had celestial weapons, he would have used them! Why he didn't get them will be answered later.

· Also, Karna can't be killed, which is a large advantage over Arjuna. Yet Arjuna wasn't brought down like him!

This doesn't make Karna any less heroic or powerful, but Arjuna was much stronger. Also, the stealing of Kavach-kundal took away his immortality, not invincibility. Now he could be killed once and for all!

Then why was he killed by deception in Kurukshetra? When he was unarmed trying to free his wheel?

Karna Parva says:-

"Seeing his wheel swallowed, the son of Radha shed tears from wrath, and beholding Arjuna, filled with rage he said these words, "O Partha, O Partha, wait for a moment, that is, till I lift this sunken wheel...abandon (instead of cherishing) this purpose (of striking and slaying me) that is capable of being harboured by only a coward...You are well-acquainted with the rules of battle. For these reasons, excuse me for a moment, that is, till I extricate my wheel, O Dhananjaya, from the earth. Thyself staying on your car and myself standing weak and languid on the earth, it behoves you not to slay me now...Recollecting the teachings of righteousness, excuse me for a moment, O son of Pandu!""

So he asked for a truce, yes. But did Arjuna accept this and later broke the promise? He didn't! Did thus he not follow the dharma?

"Then Vasudeva, stationed on the car, addressed Karna, saying, "By good luck it is, O son of Radha, that you rememberest virtue! It is generally seen that they that are mean, when they sink into distress, rail at Providence but never at their own misdeeds...You are now for the practice of virtue, O Suta, but you shalt not escape with life....The Dhartarashtras will meet with destruction at the hands of those lions among men (viz., the sons of Pandu), that are always protected by virtue!'"

Krishna rebuked his offer of true saying since he only remembers virtue when he needs it; Arjuna isn't liable to excuse him!

Karna however tried another way:-

"Sanjaya continued, 'Thus addressed...by Vasudeva, Karna hung down his head in shame and gave no answer. With lips quivering in rage, he raised his bow...continued to fight with Partha."

While continuing to fight Arjuna, Karna devised a plan.

"That shaft of keen point and endued with the effulgence of Sakra's thunder, sped from Karna's arms, fell upon Dhananjaya's chest and penetrated it like a mighty snake penetrating an ant-hill...Vibhatsu, thus deeply pierced in that encounter, began to reel. His grasp became loosened, at which his bow Gandiva dropped from his hand."

Now that Arjuna was incapacitated, Karna took the opportunity!

"Availing himself of that opportunity, the mighty car-warrior Vrisha, desirous of extricating his car-wheel that had been swallowed up by the earth, jumped down from his vehicle. Seizing the wheel with his two arms he endeavoured to drag it up, but though possessed of great strength, he failed in his efforts, as destiny would have it."

Yet by 'cruel' fate, he would fail. Meanwhile...

"Meanwhile the diadem-decked and high-souled Arjuna, recovering his senses, took up a shaft, fatal as the rod of Death, and called anjalika.

Then Vasudeva, addressing Partha, said, "Cut off with your arrow the head of this enemy of thine, viz., Vrisha, before he succeeds in getting upon his car."

Hastening then for Karna's destruction, Partha took out from his quiver an excellent Anjalika weapon...in the shape of an arrow, which could not be resisted by the very gods...the wielder of Gandiva then fixed on his bow...cherishing feelings of hostility towards Karna and desirous of slaying him, cheerfully struck his foe ...the son of Indra cut off the head of Vaikartana in the afternoon."

Isn't it Adharma to kill an unarmed enemy?

Already Krishna explained why Karna was only using dharma as an excuse! It was simply a strategy to overcome Karna, who by his own risk tried to free his wheel, but failed.

Thus Arjuna killed him without any deception! The final battles mentioned in Karna Parva clearly say that Arjuna was injured multiple times by Karna and vice versa! So, they were near equals, and this was not unjust. The claim of his superior strength is false.

But two issues still raise themselves!

Ø Was Karna really an Adharmi? If not both Krishna's and Arjuna's arguments fail!

Ø Why was Arjuna enriched with so many celestial weapons from the beginning?

The (A)Dharmic?

Q: Was Karna Dharmic?

A: No...

Q: He never fought deceivingly, and was quite religious. Yes?

A: Yes.

Q: Then why wasn't a Dharmic?

This question may seem complicated...but we needn't look very far away to answer that. Let us read these excerpts from Sabha Parva:-

"And Dushasana, beholding Krishna looking at her helpless lords, dragging her still more forcibly, and addressed her, 'slave, Slave' and laughed aloud. And at those words Karna became very glad and approved of them by laughing aloud."

Not only did he approve Draupadi's insult amidst the royal court, but he himself also suggested the heinous vastraharan to Dushasana!

"O Dushasana, this ViKarna speaking words of (apparent) wisdom is but a boy. Take off the robes of the Pandavas as also the attire of Draupadi."

Some might be shocked and confused, but soon we will get more proof!

Let's not diminish him just yet. Two points in his for are thus presented as follows!

Ø "And beholding him decked with his ear-rings and mail, Yudhishthira thought him to be unslayable in fight, and was exceedingly pained at it. And when, O foremost of monarchs, Karna after rising from the water, used at mid-day to worship the effulgent Surya with joined hands, the Brahmanas used to solicit him for wealth. And at that time there was nothing that he would not give away to the twice-born ones."

This shows that he was devoted to Brahmins and used to practice religion very piously.

Ø "The Suta's son did not know that the snake Asvasena had entered his arrow by the aid of his Yoga powers. Beholding Vaikartana aim that arrow, the high-souled ruler of the Madras, addressing Karna, said, "This arrow, O Karna, will not succeed in striking off Arjuna's head. Searching carefully, fix another arrow that may succeed in striking off your enemy's head." Endued with great activity, the Suta's son, with eyes burning in wrath, then said unto the ruler of the Madras, "O Shalya, Karna never aims an arrow twice. Persons like us never become crooked warriors."

Ø "Suta's son said, "Who are you possessed of such fierce form?" The snake answered, saying, "Know me as one that has been wronged by Partha. My enmity towards him is due to his having slain my mother. If the wielder of the thunderbolt himself were to protect Partha, the latter would still have to go to the domains of the king of the pitris. Do not disregard me. Do my bidding. I will slay your foe. Shoot me without delay." Hearing those words, Karna said, "Karna, O snake, never desires to have victory in battle today by relying on another's might. Even if I have to slay a hundred Arjunas, I will not, O snake, still shoot the same shaft twice."

He also fought accordingly to the laws of the battle! Just 2 Parvas after, the night attack of Ashwathama shows how better of a warrior Karna was!

So he is Dharmic? Or not? In fact, Karna questioned this to himself while fighting. As earth devoured his wheel and Bramhastra escaped his mind by Parashurama's curse, he said:-

"...when his terrible snake-mouthed shaft also had been cut off by Partha, Karna became filled with melancholy. Unable to endure all those calamities, he waved his arms and began to rail at righteousness saying, "They that are conversant with righteousness always say that righteousness protects those that are righteous. As regards to ourselves, we always endeavour, to the best of our ability and knowledge to practise righteousness. That righteousness, however, is destroying us now instead of protecting us that are devoted to it. I, therefore, think that righteousness does not always protect its worshippers.""

Then he finally asks for a temporary truce in the name of the same dharma (righteousness/ virtue):

"O Partha, O Partha, wait for a moment, that is, till I lift this sunken wheel...abandon (instead of cherishing) this purpose (of striking and slaying me) that is capable of being harboured by only a coward...You are well-acquainted with the rules of battle. For these reasons, excuse me for a moment, that is, till I extricate my wheel, O Dhananjaya, from the earth. Thyself staying on your car and myself standing weak and languid on the earth, it behoves you not to slay me now...Recollecting the teachings of righteousness, excuse me for a moment, O son of Pandu!"

On Dharma's excuse, Karna begs Arjuna to stop. But Krishna gives the most appropriate answer!

"'Then Vasudeva...addressed Karna, saying, "By good luck it is, O son of Radha, that you rememberest virtue! It is generally seen that they that are mean, when they sink into distress, rail at Providence but never at their own misdeeds."

Only in distress, Karna remembers dharma and embraces it for his profit! Vaasudev also lists some examples:-

Ø He wholeheartedly supported the insult to Draupadi!

"Thyself and Suyodhana and Duhshasana and Shakuni...had caused Draupadi, clad in a single piece of raiment, to be brought into the midst of the assembly. On that occasion, O Karna, this virtue of thine did not manifest itself."

Ø He co-conspired to overthrow Yudhisthira from the throne by means of cheating.

"When at the assembly Shakuni, an adept in dice, vanquished Kunti's son Yudhishthira who was unacquainted with it, whither had this virtue of thine gone?"

Ø Krishna mentions it was under Karna's counsel most probably that Bhima was poisoned.

" When the Kuru king (Duryodhana), acting under your counsels, treated Bhimasena in that way with the aid of snakes and poisoned food, whither had this virtue of thine then gone?"

Ø He is just as guilty as Duryodhana, Dushasana, and Sakuni!

"When the period of exile into the woods was over as also the thirteenth year, you didst not make over to the Pandavas their kingdom. Whither had this virtue of thine then gone"

Ø Also co-conspirator of Jatugriha!

"You didst set fire to the house of lac at Varanavata for burning to death the sleeping Pandavas. Whither then...had this virtue of thine gone?"

Ø He not only suggested Vastraharan of Draupadi but also laughed and enjoyed her insult amidst the royal court of Bharatas.

"You laughedest at Krishna while she stood in the midst of the assembly, scantily dressed because in her season and obedient to Duhshasana's will, whither, then, O Karna, had this virtue of thine gone?"

Ø Krishna reminds him of his disgusting conduct during Vastraharan over and over.

"When from the apartment reserved for the females innocent Krishna was dragged, you didst not interfere. Whither, O son of Radha, had this virtue of thine gone? Thyself addressing the princess Draupadi, that lady whose tread is as dignified as that of the elephant, in these words, viz., 'The Pandavas, O Krishna, are lost. They have sunk into eternal hell. Do you choose another husband!' you lookedest on the scene with delight. Whither then, O Karna, had this virtue of thine gone?"

Ø And yeah, he seems to be well versed in the laws of war as we saw he doesn't 'cheat' in war. But what about Abhimanyu then?

"When many mighty car-warriors, encompassing the boy Abhimanyu in battle, slew him, whither had this virtue of thine then gone?"

He then rebukes Karna's 'dharmic-ness' in harsh words!

"If this virtue that you now invokest was nowhere on those occasions, what is the use then of parching your palate now, by uttering that word? You are now for the practice of virtue, O Suta, but you shalt not escape with life."

One doesn't need to accept Shri Krishna as God or Avatar or even anything divine to understand this pure logic!

We need to understand just because a man follows tradition and religion, maybe he isn't a good person. We see it over and over now, such people...and maybe only a fraction of them gets exposed! Ravana was a great devotee of Shiva and yet his Adharmic acts weren't forgiven!

But one question remains. Didn't his caste and birth status affect his life badly?

The Suta's Son

It's no wonder Karna's life was tragic. And his very tragic fate starts in his birth- he was born a bastard. Later he was raised as a suta, which adds to his status in society. But how much discrimination did he really face?

Certain claims are made, such as:-

· He wasn't accepted as a disciple by Drona (much like Ekalavya) and not given Bramhastra unlike Arjuna

· He was cursed by Parashuram cause of his caste

· He was rejected by Draupadi because of his caste

· He was insulted by Pandavas because of his caste.

But claims like this aren't completely true, and thus we will be going through them one by one.

Disciple Of Dronacharya

Unlike in certain twisted depictions of guru Drona rejecting Karna as a disciple in modern media, Ved Vyasa makes no such mentions. Instead, it clarifies:-

"The Vrishnis and the Andhakas, and princes from various lands, and the (adopted) son of Radha of the Suta caste, (Karna), all became pupils of Drona. But of them all, the Suta child Karna, from jealousy, frequently defied Arjuna, and supported by Duryodhana, used to disregard the Pandavas."

It especially mentions that he was accepted as a disciple of Drona. Drona accepted him knowing him to be of the Suta caste!

Ekalavya was rejected, yes, but for certain reasons, and was it casteism? Was he wrong in his conduct? Read EKALAVYA CONFUSION to find out more!

Also, notice that his rivalry and jealousy towards Arjuna started off without much enmity towards other Pandavas, but by the ill company of Duryodhana led to him hating all Pandavas.

Denied Bramhastra

"Beholding that Dhananjaya was superior to every one in the science of weapons, Karna...approached Drona in private and said these words unto him, 'I desire to be acquainted with the Brahma weapon, with all its mantras and the power of withdrawing it, for I desire to fight Arjuna. Without doubt, the affection you bearest to every one of your pupils is equal to what you bearest to your own son. I pray that all the masters of the science of weapons may, through your grace, regard me as one accomplished in weapons!'"

Karna was no doubt a pupil of Drona. But seeing the superior skills of Arjuna, as well as other advantages of the Pandavas, he desired Bramhastra.

Arjuna got his Bramhastra after having protected guru Drona. However, Karna's main aim was to 'fight' his rival Arjuna, and not at all virtuous.

"Thus addressed by him, Drona, from partiality for Phalguna, as also from his knowledge of the wickedness of Karna, said, 'None but a Brahmana, who has duly observed all vows, should be acquainted with the Brahma weapon, or a Kshatriya that has practised austere penances, and no other.'"

Drona rejected him for two reasons:-

1. partiality for Phalguna: Drona was partial to Arjuna. He had shown this partiality once before by giving Ashwathama more preference. Now again he was partial to Arjuna, breaking his guru dharma:

"the affection you bearest to every one of your pupils is equal to what you bearest to your own son."

It was sinful of him, yes, but he was a human after all. What he did here was partially, thus, adharma!

2. his knowledge of the wickedness of Karna: Karna's rivalry developed into hatred for Arjuna and all Pandavas. His ill company led to his fall. Partially having foreseen this, guru Drona rejected Karna.

Soon he went to Parashuram:-

"When Drona had answered thus, Karna, having worshipped him, obtained his leave, and proceeded without delay to Rama then residing on the Mahendra mountains. Approaching Rama, he bent his head unto him and said, 'I am a Brahmana of Bhrigu's race.' This procured honour for him. With this knowledge about his birth and family, Rama received him kindly and said, 'You are welcome!

Karna straight-up lied and said he was a Brahmana! Although later he received Bramhastra, his lies got exposed. When Parashuram, angered, asked him once again who he was, he gave an excuse:

"Thus asked, Karna, fearing to be cursed, and seeking to gratify him, said these words, 'O you of Bhrigu's race, know me for a Suta, a race that has sprung from the intermixture of Brahmanas with Kshatriyas. People call me Karna the son of Radha. O you of Bhrigu's race, be gratified with my poor self that has acted from the desire of obtaining weapons. There is no doubt in this that a reverend preceptor in the Vedas and other branches of knowledge is one's father. It was for this that I introduced myself to you as a person of your own race.'"

But Parashuram would have none of it.

"Unto the cheerless and trembling Karna, prostrated with joined hands upon earth, that foremost one of Bhrigu's race, smiling though filled with wrath, answered, 'since you have, from avarice of weapons, behaved here with falsehood, therefore, O wretch, this Brahma weapon shalt not dwell in your remembrance. Since you are not a Brahmana, truly this Brahma weapon shall not, up to the time of your death, dwell in you when you shalt be engaged with a warrior equal to thyself!"

None of it happened because he was a Suta.

Casteism By Pandavs?

Karna once challenged Arjuna unprovoked. They were still young kids in those days.

"'O Partha, I shall perform feats before this gazing multitude; excelling all you have performed! Beholding them, you shall be amazed...Then with the permission of Drona, the mighty Karna, delighting in battle, there did all that Partha had done before."

With Dronacharya's permission, he performed all that Arjuna did before him! Impressed, Duryodhana started to friend Karna for getting an advantage against Pandavas!

But Arjuna wasn't thrilled. He said that Karna was unwelcome and that if he tried to disgrace Arjuna more, he would be killed. So, Karna challenged him to a duel! Since things got worse, Kripacharya tried to break the situation by declaring that only a royal can fight a royal. Since Karna wasn't a royal, he can't fight.

"This Pandava, who is the youngest son of Kunti, belongs to the Kaurava race: he will engage in combat with you. But...you too must tell us your lineage and...the royal line of which you are the ornament. Learning all this, Partha will fight with you or not (as he will think fit)...

Sons of kings never fight with men of inglorious lineage."

Karna was hurt since he wasn't a royal, but to befriend him, Duryodhana made him the King of Anga!!

"Duryodhana said,

'O preceptor, verily the scriptures have it that three classes of persons can lay claim to royalty, viz., persons of the blood royal, heroes, and lastly, those that lead armies.

If Phalguna is unwilling to fight with one who is not a king, I will install Karna as king of Anga.'"

This news travelled fast, and his father Adhiratha soon came. But seeing his father being a suta, Bheema ridiculed Karna.

"Seeing the charioteer, the Pandava Bhimasena took Karna for a charioteer's son, and said by way of ridicule,

'O son of a charioteer, you dost not deserve death in fight at the hands of Partha. As befits your race take you anon the whip. And, O worst of mortals, surely you are not worthy to sway the kingdom of Anga, even as a dog does not deserve the butter placed before the sacrificial fire.'

But in no way, Mahabharata endorses this. Soon Duryodhana rebuked him, and although we are taught this black-and-white picture of Kuru-Pandavs, this event really helps us to go beyond that and see them as mere mortals!

"'O Vrikodara, it behoves you not to speak such words. Might is the cardinal virtue of a Kshatriya, and even a Kshatriya of inferior birth deserves to be fought with. The lineage of heroes, like the sources of a lordly river, is ever unknown."

At its end though, Yudhistira was impressed by Karna!

"Yudhishthira was impressed with the belief that there was no warrior on earth like unto Karna."

Thus it is utterly false to claim all Pandavas were casteist towards Karna without a reason. Arjuna was jealous, and Bheema's behaviour is condemnable. But Yudhisthira and others genuinely praised him.

Also, the claim that he didn't win the Swayamvara is utterly false and a later interpolation.

The Bastard Child

Did He Being A Bastard Harm Him?

Krishna's Peace Mission (Krishna-Karna Sambad)

It did. He was abandoned by Kunti as a baby. And truly he was brought up by Adhiratha and Radha. Since he wasn't recognized by fate's cruel joke as a royal before becoming the king of Anga, he was thus never with Pandavas but with Kauravas who helped him.

Only later however we do see the applications of him being a Kaunteya. During his peace mission, Krishna addresses Karna in private:-

"...therefore, O Karna, what the eternal saying of the Vedas are. You are also well-versed in all the subtle conclusions of the scriptures. It is said by those conversant with the scriptures that the two kinds of sons called Kanina and Sahoda that are born of a maiden, have him for their father who weds the maid. You...hast been born in this way. You are, therefore, morally the son of Pandu. Come, be a king, according to the injunction of the scriptures...Proceeding this very day with me hence...let the Pandavas know you as a son of Kunti born before Yudhishthira...Let the family priest of the Pandavas...install you as the lord of the whole earth...Enjoy the sovereignty of the earth...with your brothers the Pandavas...Let the Pandavas proclaim,—Victory to Vasusena. Surrounded by the Pandavas...rule you the kingdom, O son of Kunti, and gladden Kunti herself.

...Let there be...a brotherly union between you and your brothers, the sons of Pandu."

Karna was offered to be the king of Kurus! He, as eldest, would replace Yudhisthira, and by law of scriptures, he was morally son of Pandu, so there wasn't any problem. However-

"Without doubt, O Kesava, you have said these words from your love, affection, and friendship for me, as also in consequence of your desire of doing me good... My mother, while a maiden, bore me in her womb, O Janardana, through her connection with Surya. And at the command of Surya himself, she abandoned me as soon as I was born. Even thus, O Krishna, I came into the world. Morally, therefore, I am the son of Pandu. Kunti, however, abandoned me without thinking of my welfare. The Suta, Adhiratha, as soon as he beheld me, took me to his home, and from her affection for me, Radha's breasts were filled with milk that very day, and she, O Madhava, cleansed my urine and evacuations. How can one like us, conversant with duties and ever engaged in listening to scriptures deprive her of her Pinda? So also Adhiratha of the Suta class regards me as a son, and I too, from affection, always regard him as (my) father."

For his love and respect to his adoptive parents, he discarded this opportunity!

"...For the sake of death, or the ties of blood, or fear, or temptation, I cannot venture...to behave falsely towards the intelligent son of Dhritarashtra. If I do not now engage in a single combat with Arjuna, this will, O Hrishikesa, be inglorious for both myself and Partha..."

He also asks Krishna to keep it a secret for the sake of a fair war!

"The Pandavas also, obedient as they are to you, will, without doubt, do all that you have said. You must, however, conceal this our discourse for the present, O slayer of Madhu. Therein lies our benefit...If king Yudhishthira...comes to know me as the firstborn son of Kunti, he will never accept the kingdom. If, again this...empire becomes mine, I shall... certainly make it over to Duryodhana only."

Funnily enough, Krishna tempts him again:-

"Hearing these words of Karna, Kesava...spoke unto him these words smilingly, 'Do not the means of winning an empire recommend themselves to you. O Karna? Wishest you not to rule over the whole earth given by me to you?..."

He replies:-

"'Knowing (everything), why dost you yet, O you of mighty arms, seek to beguile me? The destruction of the whole earth that is at hand for its cause, Sakuni, and myself, and Dushasana, and king Duryodhana, the son of Dhritarashtra..."

For all his faults, this act alone glorifies him. This was truly an act of dharma! Karna valued his friendship and adopted parents over Pandavas; love over blood!

Also the term beguile is used rightly. One may think Krishna wanted Karna to abandon dharma for the sake of Pandavas, but this was him 'testing' Karna by temptation. He later also tests Arjuna in a similar way.

The Real Mother: Karna-Kunti Sambad

If however, one is unsure if this is dharma or not, his conversation with Kunti establishes thus.

"You are Kunti's son, and not Radha's. Nor is Adhiratha your father. You, O Karna, art not born in the Suta order...O Karna, that divine Surya who blazes forth in light and makes everything visible, O foremost of all wielders of weapons, begat you upon me.

Let the Kurus behold today the union of Karna and Arjuna. Beholding you and your brother united together in bonds of brotherly love, let those wicked persons bow down unto you...Endued with every virtue, you are the first of all my relations. Let not the epithet Suta's son attach to you. You are a Partha, endued with great energy.'"

Point is, regardless of circumstances, Kunti's actions were harmful to Karna and after all this suffering, now in time of disadvantage, she asks Karna to join Pandavas!

Karna rejects again.

"O mother, I was abandoned by you as soon as I was born. This great injury, involving risk to life itself, that you didst me, has been destructive of my achievements and fame. If, indeed, I am a Kshatriya, I have, for you, been deprived of all the rites of a Kshatriya. What enemy would have done me a greater injury? Without showing me mercy, when you should have shown it, and having kept me divested of all the rites (that are obligatory in consequence of the order of my birth), you wouldst however, lay your command on me today! You had never before sought my good as a mother should. You addressest me today, however, desiring to do good to thyself."

Even still, he makes a promise!

"Except Arjuna, your other sons, Yudhishthira, Bhima, and the twins...shall not yet be slain by me."

"O famous lady, the number of your sons will never be less than five. Five it will always be,—either with me, or with Arjuna, and myself slain.'" (That's a powerful dialogue!!)

Vyasa says by this, Karna didn't abandon the truth! so this act of his is Dharmic! Bear in mind though, one good act doesn't dissolve all sins.

After The War: True Brothers

Even when the Pandavas came to know so, they grieved for Karna!

"Then Kunti...weepingly addressed her sons in these soft words, 'That hero and great bowman...Suta's child born of Radha, that hero who shone in the midst of his forces like the lord Surya himself...was your eldest brother. Offer oblations of water unto that eldest brother of yours...Hearing these painful words of their mother, the Pandavas began to express their grief for Karna. Indeed, they became more afflicted than ever."

Yudhisthira was the angriest!

"the heroic Yudhishthira, sighing like a snake, asked his mother, 'That Karna...How was that son, resembling a very celestial, born of thee in former days?...How, mother, couldst thou conceal him like a person concealing a fire within the folds of his cloth?"

"...Alas, in consequence of the concealment of this affair by thee, we have been undone! By the death of Karna, ourselves with all our friends have been exceedingly afflicted."

We can see why Karna asked Krishna to conceal his true lineage. Afterall, knowing the truth, Yudhisthira wouldn't have ever accepted throne of Kurus! Later it is mentioned that he cursed his mother for keeping this secret saying no women could ever hold another secret for long!

At the end though, we do see how Dharmic and powerful Karna was! Yes the claims seem to be exaggerated, and have been taken out of context. If so, then who was the real Karna, the true firstborn Kaunteya?

Karna: Dharmaveer Or Adharmi?

So, what conclusion can we come to? Dharmic or adharmic? The epithet suta harmed him, or not? Was he weak to Arjuna or not?

· He and Arjuna had been rivals till the end. Both had similar power, weapons and skills; but different circumstances. Sometimes Karna won, sometimes Arjuna. In the end, by fate, Karna lost. While he was unfortunate, he was to blame for his own destiny and Arjuna rightfully killed him.

· He was a great practitioner of Dharma, always acting virtuous and righteous, yes. This may create an illusion that he was a very Dharmic person, and while his good deeds can't be neglected, when it came to Pandavas he became unnecessary evil. Draupadi's Vastraharan and Abhimanyu Badh among other events are notable.

· While his rivalry against Arjuna was what took him to the forefront, it snowballed into blind hatred for Pandavas mostly cause of his ill company! He never spoke against the wrongdoings of Kauravas and always flattered them.

· Being suta or bastard may not have been that much worse on the surface, but the act of being abandoned by Kunti alone makes his life tragic. And by his principles, he rejected Krishna's temptation passing that test of dharma, even though being a bastard was useful to him.

He was a tragic hero indeed, there's no denying it, but one should not misunderstand his morally grey character by reducing it into mere black & white or using this misunderstanding to blemish Dharma!