Name : Ami Trivedi
Ø Class : M.A
Ø Sem : 1
Ø Topic : Comparison between Karna and Arjuna in context of T. P.
Kailasm’s “The Purpose”
Ø Year : 2016-2018
Ø Submitted to : SMT. S .B. Gardi and
Department of English M. K. Bhavnagar University
“Myths is imaginary belief of
the people in a popular manner.”
Hence many of them do not
believe it because it’s figurative nature. But it is the belief which is
foreground in the tradition of the past and it is of real life presented in a
fictitious manner. This has led human mind to accept the belief in a conscious
manner. And it is not like a story told in history. It is a history told a
story.
Karna was
not allow to participate in Swayamvara. As he was considered to be “Sutaputra.”
This means low caste person not equivalent to prince.
Under
epic tradition Ramayana and Mahabharata are
the epics. This epic gives the sources for the modern writers to present their
ideas and thoughts in a new perspectives. These epics consists the theme which
are common stories even of today as myth always shows the man in internal and
external world, how he suffers and struggles in the world. They deal with
abducting another’s wife for the sake of physical fulfillment, fighting among
brothers for property committing of adultery and marriage issue.
Indian
dramas are deeply rooted in mythical stories and Puranas. Indian English
playwrights take the mythological elements in exhibition their thoughts on the
present condition with inner or external struggle of a human being.
T. P.
Kailasm’s play “The Purpose” is
based on the Indian epic. Fulfillment the purpose is taken from Mahabharata.
Kailasm justifies Karna, Eklavya, Bhishma roles in this play.
VS 
·
The showcase of Princes Skills :
This is their first meeting and Karna’s first interaction once Drona
refused to teach him based on his percentage. Karna does all that Arjuna did
with a single targets, using multiple targets, and it makes Bhima think :
“My brother cannot battle him and live prodigy though he
is.”
Even Yudhishthira thinks :
“There is the one warrior who will surpass Arjuna no archer
alive can beat this one who claims to be Radhey.”
His challenge for the battle
to decide best archer is rejected by Kripacharya though.
·
The Gandharva Showdown :
A drunk Karna is unable to protect Duryodhana, beat by a Gandharva in
hand-to-hand combat, and feels on seeing a legion of them. Arjuna comes, and
requested Gandharva to leave Duryodhna and they obey him.
“Arjuna used Gandiv throughout his life. Once he earned it;
while Karna used the strongest bow then the Vijay only on 17th day
of Mahabharata. All battles hereon had Arjuna armed with Gandiv.”
·
Virta War – Arjuna as Brihannala :
Arjuna invokes use of Sammohan astra one time weapon. Make the user
invincible till the last enemy feels or is killed. The enemies become dazed and
cannot fight to their full potential. Drona, knowing what has happened; feels.
So, do Bhishma and Karna.
Later before Mahabharata war, Bhishma insults Karna saying he was weak
compared to any Pandava, not even worthy of title of rathi, and the Arjuna
could kill countless Karna. He cites the Virta war as example.
Karna kills thousands of Pandava soldiers by night. For the Pandavas
there was only one Kshatriya who was as glorious as Karna was that night,
Satyaki. As if drawn together by fate, Karna and Satyaki face each other. They
fight not with arrows but with astras. Karna hears the loud screaming of his
legions and also the thunder of the Gandiv.
Karna aflame fighting as never before, he smashes Dhrishtadyumna is bow
and chariot leaving the Panchala breathless. Arjuna says to Krishna that his
brother was under danger and he must ride against the Sutaputra. Krishna says
Arjuna:
“There are only two warriors on our side who can face Karna
tonight. One is you Partha and the other one is Ghtotkacha. Night makes him
strong and he can kill anyone by darkness. Look at Drona and how he stalks
Yudhishthira. If the wily Brahman takes your brother all the heroism of your
brother all your valor will all be lost.”
Krishna says another interesting line to Karna,
“Only you can stand before Karna. Arjuna must watch over
Yudhishthira. Karna must be killed and now one can do this but take your astras
and show the Sutaputra what hell looks like.”
Karna made three wishes, and Krishna granted all of them and more:
Ø “Madhusudan, cremate me in
the most barren place on Earth, one with no sin; one where nay deeds, good
& bad, will no
longer affect the world.”
Ø
“Let
those who seek knowledge be granted knowledge, with no barriers before
knowledge seekers.”
Ø
“Let
me known as a Sutaputra and let the world know me as Radhey, not Kunteya.”
Now we can say that Karna’s
death is not a victory of Arjuna. The Virta war is not one either Sammohan
astra is an unfair advantage the makes opponents unable to concentrate, and
Karna had to flee. Nor are Karna’s brief heroic on 14th day or his
feats in the princes.
So Karna is the best as he
beat each Pandava at least once; and that too after knowing them to be his
brothers. It is noteworthy that Arjuna fought him knowing him to be his worst wonder
how it would have been if he had known it was his brother Bhagvat Gita did not
prepare him for this.
Their Flaws
Karna
led to his guru, and did not guide Duryodhna instead just aiding him. He could
and should have revoked him, thought to no avail as it was a family matter and
Karna parentage was not known.
Arjuna failed to correct
Yudhishthira during dice game, did not even appropriate. Draupadi’s rights
instead sharing her with brothers. He also watched during the dice game, not
putting his foot down & trying to protect her
Ø
In Context of T. P. Kailasm there is comparison between
Arjuna & Eklavya
Many people regard Guru
Bhakti of Eklavya as that of the ideal disciple. But one special consideration
must be observed.
One day on the order of
Dronacharya, the Kauravas & Pandavas ventured out from their capital to the
forest to hunt. They soon came across a dog, directly on their path and were
extremely astonished to find the seven arrows had been shoot into the dog’s
mouth simultaneously when he had opened it to bark. They could see that the
archer had let does those arrows was even more skilled than any of the
Pandavas, and set out to find him. After searching for sometimes, they
discovered that boy who had performed this feat was Eklavya, the son of Hiranyadhanura,
and that he had developed his extraordinary skill by weaking and worshipping an
idol of Dronacharya.
The Pandavas returned to their capital and
informed Dronacharya of this amazing incident. In a humble mood, Arjuna
informed Dronacharya of fact of that the Acharya had one disciple more skilled
in the art of archery than him. The Acharya listened to these words in shock.
At once he returned to the forest with Arjuna and come upon Eklavya, who was
full absorbed in practicing as he let loose dense volleys of arrows, one after
other.
When Dronacharya
approached, Eklavya suddenly saw the Acharya standing directly before him. The
young archers immediately worshipping his feet introduce himself as one of his
disciples and stood submissive with folded hands.
Dronacharya addressed
Eklavya,
“You
must offer me guru Dakshina”
Eklavya replied,
“Whatever you order, I am
prepared to give”
Dronacharya next told
Eklavya to serve his right thumb and to give it as Dakshina and he followed the
order of his gurudeva with a bright face, without any objection.
The common concept is
that Arjuna was jealous that Eklavya had achieved greater expertise than he
had, and that Arjuna was responsible for destroying Eklavya’s powers by
including Acharya to keep his word. However this is not the concepting actually
true, and it is not concepting of the devotes.
According to custom if
the student does not accept a guru from an external perspective, he will not be
accepted as a properly trained, nor will he ever be acclaimed as great. It was
for this reason that Eklavya created an earthen statue of Dronacharya and
imagined being in his presence. In this act, his sole purpose was to became
great by expertly learning the science of archery.
Actually Eklavya did
not make his offering with any real devotion, or Bhakti, Bhakils tendency is to
be natural causeless Bhakti for Hari, guru and vaishnavas in his heart, then
neither his guru Dronacharya; nor Bhagvan Shree Krishna himself would have been
distributed by not accept Eklavya’s endeavor to attain expertise in the science
of archery or to became great.
If Eklavya had sincere
Bhakt for his guru, than Krishna would never have been able to destroy him. He
always protects his Bhakti or the Bhakt of His Bhakt. However, Eklavya was
killed by Shree Krishna’s own hands. This was the ultimate fate of Eklavya.
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