There is a general discomfort in academia today when they study religion.

To appear appreciating the religion is frowned upon: it indicates bias. So, the counter is rather popular amongst researchers, harsh criticism, to earn their academic stripes. This is easy when there is a categorical divide between the method of research and the object of research. The method of research is grounded and logical and is called social science. The object is based on beliefs, which are inherently irrational and subjective. How does one use logic to understand that which is not logical? The approach itself creates a power equation with the scientist placing himself on a dominant position and the object becoming defensive. Not surprisingly, followers of the faith reject academic writings on religions. And they end up being branded as fundamentalists by the still dominant scientist. When studying India, in general, and Hinduism, in particular, there is no escaping a study of caste. Unfortunately, the moment the word caste is used, its politics surfaces with such lethal force, that all discussion on this topic becomes tempered with so much political correctness, that it ends up being everything but scientific. It is the easiest way to make Hindus defensive about their religion. It is like equating Islam only with jihad, and the Catholic faith only with pedophile priests, Europe only with Imperialism and America only with materialism. To understand the caste system, one must begin with the human desire to dominate. In nature, animals create pecking orders so that the dominant animal gets more access to food and exclusive access to mates. This is natures way of ensuring the survival of the best of genes. Genetically speaking, humans are 96-99% animals and so this desire to dominate, and be territorial, has not gone away. It is still there. If anything, it has amplified, because of imagination. Culture was created to break free from the law of the jungle. Animals have to search for food and shun predators every minute of their lives. Humans created society so that with enough food and adequate protection, humans can pursue activities that validate their humanity. Unfortunately, culture ended up creating structures that ended up celebrating the animal desire to dominate and be territorial, within us. That is why, in every society, we still have hierarchies, based on various parameters, even though human imagination allows us to create a world without pecking orders. Every animal is different. This difference grants it a place in the food chain. Thus the capabilities and capacities of an animal cannot be separated from its place in the hierarchy. The strong animal, willy-nilly, will dominate. Amongst humans, the strong

can celebrate his strength by choosing not to dominate. This idea is expressed in the idea of Hanuman, the Hindu monkey-god, who is animal and exceptionally strong, but functions with such humility and gentleness that it makes him worthy of veneration. Every human being can be distinguished on various basis. Natural criteria like height, weight, color, race, ethnicity, looks, lineage, intelligence, skills and social criteria like politics, economics, geography, history. Any one of these can be used to dominate, or not dominate other human beings. Each one of these has been used to dominate, and not dominate. There is not a single society where hierarchy and domination do not exist. Everybody imagines a world without it, aspires for it, but ends up creating it. The American Declaration of Independence speaks of equality. The men who wrote it were white, patriarchal, Protestant, owned slaves, owned land obtained by wiping out Native Americans. After two centuries,America remains a hierarchical society, hierarchy being determined by wealth, technology and glamor. Every nation state signed the Declaration of Human Rights nearly half a century ago. But even today 80% of the worlds resources is enjoyed by 20% of the worlds population, and ironically people belonging to the 20% point fingers at those in the 80% for human rights abuses! The caste system took hierarchy and inequality to unbelievable heights. People have tried to explain this caste-based hierarchy on the basis of race, ethnicity, color, race, economics and politics and have failed. The Vedic hymns acknowledge the existence of varnas, divisions of human society based on certain criteria. References to rights and responsibilities of each varna is found in almost every Hindu scripture. On religious ground, Brahmins dominated society. On political ground, Kshatriyas dominated society. On economic ground, Vaishyas dominated society. The rest served these three groups. The idea seems to have been to create a society based on division of capabilities where there were no single criteria of domination. However, what we call caste system today is based not on varna, but on jati, professions. Scholars are divided if varna thoughts inspired the jati system. One will never know for sure, but the idea of human diversity and hierarchy is rooted in hymns that speak of varna. The method by which the jati system was adopted was deceptively simple: no sharing of women and food with members of other castes.

British interpreters of the caste system, made it sound rather rigid, more for administrative convenience, than to reflect reality, while Indian academicians have noted the fluid nature of jati. A term called sanskritization came into being to show how castes moved up the social ladder as they acquired economic and political clout. I would greatly appreciate it, if could help me in understanding some aspects of Karnas life. I have, during my research, not really been able to find out the antecedents of Adhiratha, Vasusenas adoptive father. And as you are well aware, a lot of the issues confronting the adolescent, and later, the adult Karna hinge on him being addressed as Sootaputra. I thought you could shed some light on this. Technically, Adhirathas mother should be a Brahmin/Rishis daughter, while his father would be a Kshatriya warrior King/ Prince, if he is a Soota. Also, is it possible that Adhiratha, and Vidura (Also called Daasi-Suta {not Soota}) could have had some connection? Wasnt Viduras wife Aruni (also a Soota, the daughter of King Devaka by a Shudra handmaid) also called Radha, as was Adhirathas wife (From whom Karna got the Metronymic Radheya)? Although, strictly going by definitions, Vidura is not really a Soota at all- he was born of a Shudra maid and Rishi Vyasa I would love to hear more from you on this Blessings, Deepam

A nameless, aimless waif on earth. Relentless Fate swoopd thee to serve Her aim. And veerd thy steps into a nest of plots And feuds: A Royal house of power-drunk sots, Perdue to Pity, Chivalry, een shame! Beguild with bribe of crown to battle in cause Of king, who matchd thee gainst thy very kin, Thy valor, bounty, innocence of sin Availd thee naught gainst unjust death. Alas! Befooled babe gainst Fates bewildering odds! Bejeweled bauble of the jeering Gods! T.P. Kailasam

Welcome 1.1. Dear Shri Deepamjee, You are welcome. Thank you for asking the questions. I find the subject of your research quite interesting; and more interesting is your background. You say that after being an Officer in the Army and quitting it about a dozen years ago you have taken up research; and have authored a book on The Timeless Faith: Dialogues on Hinduism. 1.2. You mentioned that you registered on Sulekha only in order to talk to me. Thats ok. May I suggest you stay here and look around; you will find a number of wonderfully gifted persons who write with great skill and enterprise on diverse subjects . Your interactions could be mutually beneficial. 1.3. You have raised a number of issues and my response might be lengthy. I therefore prefer to post it as blog, rather than as a comment or send it to you by Email .I reckon that if posted on the net it might also help those looking for similar answers. 1.4. I suggest you read my earlier posts on Draupadi, Kunti and Satyavathi, the three most remarkable women of Mahabharata who wielded enormous influence and power with skill and sagacity over the lives of those around them; and more importantly they knew precisely when not to exhibit their power. You might also read my post on the concept of Dharma as it was employed and demonstrated in Mahabharata. This article briefly discusses some of the issues related to your research; it might be of use, modestly. The Question of Caste 2.1. Since your questions touch upon caste and other social issues, it is important to understand the matrix of the then prevailing system. The question of caste and the systems of its classifications and sub- classifications played a crucial role in the story of Mahabharata; and particularly in the lives of those disadvantaged ones. The caste spread its tentacles deep into every aspect of the Mahabharata society; and had a vise- like stranglehold over matters concerning ones position and rights in the society, as also the matters related to property rights, inheritance etc. 2.2. The Mahabharata society functioned, I reckon, not as a collection of free individuals enjoying equal rights; or as a cohesive society bound together by a set of equitable common civil laws. Its society was viewed as a community made up of distinct caste groups. Its specific position in social hierarchy, its economic and social functions, rights and responsibilities of each group were well recognized and articulated. The Bhagavad-Gita tried to mollify a bad situation that was getting worse by clarifying that the four-way classification was indeed based on ones merit or

excellence (guna) and functions (karma).But that sadly remained an academic placation. 2.3. A person in the Mahabharata society derived his position and rights by virtue of being a member of a given caste-group rather than as an individual on the strength of his merits. The questions of his status, his inheritance as also those of his offspring were decided in the context of his sub caste-group. The matter would usually be fairly simple and well laid out when both the husband and wife belonged to the same caste-group. But, it would get rather complicated when man and woman came from different caste-groups. The then Law-givers went into great lengths to classify and sub-classify the offspring of such inter-caste marriages, in order to determine their status and rights. There were, of course, supplementary questions that begged for answers. Such uncomfortable questions arose in the context of those born out of the wedlock or of those born to a re-married woman and such other complications. Towards the end of the epic, in the Shanthi-parva, Yudhistira the newly anointed king queries, among other things, the wise old Bhishma strung on a bed of arrows: We hear of many disputes that arise out of the question of the sons. Do thou solve the doubt for us, who are bewildered . Bhishma then initially lists out nine types or categories of sons who then are classified as those: (i) sons who belong to the family and have also the right to inherit; (ii) and as those sons who only belong to the family, but have not the right to inherit. Bhishma then goes on to list twelve other types of sons who are born out of man and woman who belong to different castes. Of these the first six are termed apadh-vamsaja (three types born of a Brahman with Kshatriya, Vaishya or Sudra woman; two types born of a Kshatriya with Vaishya or Sudra woman; and one type born of a Vaishya with a Sudra woman); and six other types termed apasada (three types born of Sudra with Brahman, Kshatriya or Vaishya woman; two types born of a Vaishya with Brahman or Kshatriya woman; and, one type born of a Kshatriya with Brahman woman). Apart from these there are also other categories born outside wedlock with or the without the express approval of the husband; sons of re-married woman; sons born to widows, sons born to virgins; as also those sons adopted, sons gifted, adopted from other parents; those abandoned infants picked up from the street and whose parentage is not known; and, sons bought for price etc. The rights of inheritance or otherwise, the caste and the social status of each category are also listed. 2.4. The later text the Arthasastra (dated around the third century BCE) fairly well enumerated the classifications based on the distinction whether the male was of a superior caste (anuloma) or whether the female was of a superior caste (pratiloma). Those were again sub-classified depending on how far a spouse ranked below the other. For instance, the son begotten by a Brahman from a Kshatriya woman was a murddhabhishikta (ananantarputrha or savarna marriage); a son begotten by a Brahman from a Vaishya woman was ambashtha; and a son begotten by a Brahman from a Sudra woman was a Nishda or Prasava. Similar classifications

were provided for Kshatriyas and Vaishyas who married below their caste-rank .The rights of those offrsprings diminished progressively. [Chapter VII : "Distinction between Sons" in the section of Division of Inheritance in Book III, Concerning law of the Arthasstra of Kautilya.] 2.5. Under a similar classification, the offspring begotten by a Brahman woman from a Kshatriya male was called Suta; her offspring from a Vaishya male was Videha; and her offspring from a Sudra was a Sudra. Similar sub-classifications were provided for Kashatriya and Vaishya women marring below their caste-rank. The Artha-sastra said, the sons begotten by a Sdra on women of higher castes were Ayogava, Kshatta, and Chandla. The term Kshatta, however, had earlier had a totally different connotation in the Mahabharata times, as we shall see in the next paragraph. 2.6. The sub-classifications briefly outlined above might look rather pedantic and obtuse. But, they had the bite to inject pain and humiliation into the lives of many virtuous but underprivileged persons in the Mahabharata tale. The caste issue was a tragedy that not merely marred the lives of some its characters but it also turned into a bane and curse on the countless generations that followed. The Sutas 3.1. The offspring born of a Brahman woman from her Kshatriya husband was labeled a Suta. You come across a number of Sutas in the Mahabharata story; and most of them played crucial but thankless roles; and endured humiliation and pain. The terms Suta and Suti or Sauti (son of suta) appear to have gained currency at a later time. For instance Yadu the ancestor of the Yadavas in which linage Krishna and Balarama descended was the son of the legendry King Yayathi (Kshatriya) and Devayani (daughter of the Brahman Guru Shukracharya) . Yadu was technically a Suta as per the norms that later came into use ; but, Yadu was never addressed as a Suta , nor his descendents were termed Sauti. 3.2. The Sutas of Mahabharata traditionally served the kings and functioned as their charioteers (Rathakra); and as those who reported events, narrated stories, read out massages and took out messages from the king. They were also the repositories of the lore and genealogies of the Royal dynasties. The Sutas in general, were confidants of the king, at times his advisers; and moved closely with the king while he was in his living quarters (anthahpura). But Sutas were never treated as friends of the king; nor were they provided living quarters in the palace per se .There are hardly any instances of Sutas being offered Brahman or Kshatriya brides, in marriage. The Sutas married among themselves; and followed the customs and avocations their ancestors. 3.3. To mention some of the Sutas, Sanjaya (the son of Gavalgana who also was in the service of the kings of Hasthinapur) the charioteer who was temporarily

bestowed long-distance-vision of the happenings on the battle fields of Kurukshetra; and who narrated the war events to his blind king Dhritarashtra was a Suta. Ugrashrava (meaning one blessed with high or loud voice) was often addressed as Sauti(the son of a Suta). He was the son of a Suta Lomaharsha or Lomaharshana or Romaharshana(because of his delightful and thrilling manner of narration). Lomaharshana Suta is the one who narrated the Srimad Bhagavata purana to the sage Saunaka and other at Naimsaranya a forest named after the king of the yore Nimi. His son Ugrashrava recited in verse the entire epic story of Mahabharata, also to the sages in Naimsaranya.Ugrashrava was revered as one well versed in all puranas. While Ramayana is sublime poetry, Mahabharata is the vigor of the spoken language studded with extensive use of similes, metaphors and symbolic allegories. It portrays the living language of the times with blessings, curses, oaths, sane advise, humour, ranting , heart wrenching shrieks , sagely preaching etc conveying every shade of human emotions. The beauty of its language is in its oral rendering. Even today, groups of devote listeners love to gather around a narrator to listen in divine fervor to the ancient tales the glory of their heroes and heroines, rather than read the epic. [Incidentally, another explanation for Naimsaranya is the time-less zone of peace: nimisha = unit of time;naimisha = timeless; aranya = a zone free from conflicts (ranya) or a zone of peace] 3.4. Kichaka, the half-brother of Sudeshna the queen of the Matsya king Virata, was also a Suta. In the entire sordid story of Mahabharata, Kichaka perhaps was the only Suta who had his way and who enjoyed his style of life. But, he lost his head, overreached himself and eventually met a rather an ignoble end. Karna was a Suta-putra, the son of a Suta, which meant he was inferior to a Suta. .And the others 4.1. There were others of a similar class; such as Vaitalikas who called out aloud the hour of the day or night, and also keep track of genealogy (vamsavali-kirtaka); and, the Vandi Magadhas who recite the glory , the titles and aceivements of the kings ; herald their arrival into the Royal Court and recite blessings. Most of them, just as the Sutas, were men of virtue, wisdom and valor; and they served their masters with devotion. They were, however, denied the recognition they deserved, mainly because of their birth antecedents. The ponderous Mahabharata hides in its bosom countless stories of unspoken pain, sorrow and humiliation. That is one of the tragedies of its sordid tale. 4.2. For instance, the blind king Dhritarashtra fathered a son named Yuyutsu, from his servant maid, a Vaishya woman. Yuyutsu was thus technically a mahishya (the son of a Kshatriya father and a vaishya mother); and, he was acknowledged as such in public. He was younger to Duryodhana and elder to Dushyasana; but was

snubbed and neglected because he was a mahishyaand not a full-blooded prince. Yuyutsu was the only one, in the crowded court-hall, that had the courage and sanity to disapprove Duryodhanas heinous behavior and the humiliation meted out to Draupadi, the kula-vadha. And later when the war looked imminent, he pleaded in vain withDuryodhana to make peace with the Pandavas; and to avoid needless bloodshed. When the war did eventually happen, Yuyutsu chose to fight along with the Pandavas against his step brothers. Yuyutsu was the only Kaurava that survived the internecine bloodbath. Yet, Yuyutsu the mahishya could not succeed to the Kaurava throne ; while Arjunas grandson Parikshit was made the king of Hasthinapur; and Krishnas grandson Vajra was made the king of the other remaining half of the kingdom , Indraprastha . Yuyutsu was made only a prime minister of Indraprastha on the eve of Pandavas departure from the earthly world. 4.3. You mentioned Vidura. He was not a Suta. He was repeatedly addressed by all as Kshatta; perhaps meaning a kshetraja a son born to a woman from a man (other than the husband) appointed to impregnate her. Viduras mother was a servant maid to the queen while his father was Vyasa, a sage. The term Kshatta,centuries later, acquired a totally different meaning in the Artha Sastra, where Kshatta meant a son begotten by a Sdra male from a women of higher caste. Among the three de-jure sons of Vichitravirya, only Vidura was wise, and sound both in body and mind. He could not however be treated as equal to Pandu and Dhritarashtra born of Kshatriya mothers. Bhishma, the grand-old-man, brought brides from Kshatriya families for Pandu and Dhritarashtra. But for Vidura he got the daughter of king Devaka begotten upon a Sudra wife. Her name was Parshavya. She was technically an ugra (begotten by a Kshatriya on a Sdra woman). It is said Vidura begot upon her many children like unto himself in accomplishments. His no other family details are easily available. http://www.sacredtexts.com/hin/m01/m01115.htm Dhritarashtra seemed to have affection towards Vidura, but he ordered him about, and often dismissed him rudely. Vidura was for all purposes a half-brother of the king but could claim neither right nor respect. Vidura was a person of great wisdom, he often advised the King even on matters relating to the State. But none of the Kauravas, including the blind king, cared to listen to him or follow his counsel. His role was unenviable and frustrating. He knew the right way; but had to watch a helpless onlooker when everything was going wrong hurling down towards death and destruction. When all his attempts to avoid the war ended in failure, Vidura withdrew from all state affairs, stayed aloof and did not participate in the war . After the end of the ruinous war Vidura out of loyalty and love for his step brother retreated into the forests along with Dhritarashtra, Gandhari and Kunti; and eventually gave up his coils in forest fire. 4.5. Karna was a suta-putra, the son of a Suta, which meant he was below the rank of Suta. Because, Suta was born to a Kashatriya and a Brahman; and the Suta-putra

was the offspring of Suta parents. Karna, all his life endured taunts, insults and humiliation for being a Suta-putra. That hurt him grievously. But it was the rejection and insult thrown in his face by Draupadi, at her swayamvara that hurt him most. Draupadi, yajnaseni the flashing one born out of fire, insisted on being declared a Veeryashulka, a bride to be won by the worthiest and the very best; and she vehemently protested against the lowborn Suta-putra entering the contest.That pain and humiliation burned deep into his soul searing his self esteem. It was like a raw wound that never would heal. Karna later in his life did not let go a slightest opportunity to hurt and humiliate Draupadi. He shamefacedly participated in the outrage mounted on her modesty. That sowed the seeds of destruction of the Kaurava clan. Duryodhana treated Karna as a bosom friend. He provided him an identity, recognition and esteem by making him the King of Anga. But, he would not offer him a Kshatriya princess in marriage. Karna was a good friend but he fell short of being a Kinsman. As the war began, Bhishma the commander-in-chief of the kaurava armies ranked Karna as an Ardha-rathiwhich was inferior to the ranks of Maha-rathi, Atirathi and Rathi. [A warrior capable of fighting 60,000 warriors simultaneously; having mastery over all forms of weapons and combat skills was termed Maharathi. while a warrior capable of contending with 10,000 warriors simultaneously was an Atirathi]. Though Karna by then was universally recognized as a Maha-rathin, Bhishma degraded him to half of a capable warrior, perhaps just to spite the Sutaja. Karna understandably was deeply hurt and insulted; and he withdrew from the battle till Bhishma fell Towards the end of the war, Shalya the king of Madra (the maternal uncle of Nakula and Sahadeva) a skilled horseman was tricked by Duryodhana into being Karnas charioteer. Shalya suppressed his anger at being cheated to act as a charioteer to a Suta-putra; but did upset Karna and dampen his fighting spirit, in order to ensure Karnas defeat. The Karna Shalya rancorous repartee is not in high flowing language and in rather bad taste; it also refers to slang and abusive oaths and cusses of the women of Madra region (Punjab Sialkot area) All those heaps of insults, treachery and conspiracy of fate did eventually burnt a deep hole in his heart; and he lost the will to live. Adhiratha 5.1. Adhiratha, the foster father of karna, was a Suta. His father was a Kshatriya king and his mother a Brahman. Adhiratha was born of Satyakarma (satkarma) the king of Anga (a region around the present-day Bhagalpur in Bihar) from his Brahman wife.

Who was this Satyakarman or Satyakarma or Satkarma? 5.2. Satyakarma of Chandravamsha (Lunar dynasty) was the son of Dhrtavrata; who was the son of Druthi who in turn was the son of Vijaya. And, Vijaya was the son of Bruhanmana from his second wife Satya. Bruhanmana was the son of Jayadratha by his wife Sambhuti. The Ninth Canto, Twenty-third Chapter, of the Srimad-Bhagavata, entitled The Dynasties of the Sons of Yayati provides a very long list of names tracing Satkarma to Yayathi. http://bvml.org/books/SB/09/23.html 5.2. The Encyclopedic Dictionary of Puranas by Parmeshwaranand Swami, in a relatively brief form traces the genealogy of Sathyakarman to the ancient King Yayathi: Yayathi Anudruhya Sabhanara Kalanara Srnjaya Titiksha Kasadhrta Homa Sutapas. From Sutapas and his wife Sateshna was born Bali who had seven sons: Anga, Kalinga, Sushma, Kandra, Vanga, Adrupa and Anasbhu. Anga was the progenitor of a linage. To Anga were born several sons including the following: Dadhivrata, Raviratha, Dharmaratha, Chitraratha, Sathyaratha, Lomapada, Chaturanga, Pruthu, Haryanga and Bhadraratha. Bhadraratha had following sons: Jayadratha, Bhadramanas, Vijaya, Dhruthi, Dhartavrata and Satyakarman. Satyakarman was the father of Adhiratha who was the foster father of Karna; and Karna was the father of Vrasasena. 5.3. It appears that Satyakarma had sons by his Kshatriya wife; and they succeeded him as kings of Anga. His other son Adhiratha begotten from his Brahman wife was a Suta who, as per the tradition, became a charioteer. It is likely that Adhiratha was at one time in the employ of king Dhritharastra of Hasthinapur, as his charioteer. 5.4. Adhiratha (at times called Surasena) was married to Radha, another Suta offspring. At the time Adhiratha and Radha found the baby- Karna in a box set adrift on the Ganga, they had no children, yet. But, after he and Radha adopted Karna as their son, they were blessed with four sons: Shatruntapa, Dhruma, Vrtharatha and Vipata. In the later years, Shatruntapa died at the hands of Arjuna during the Uttrara-gograhana misadventure on the outskirts of the Viratanagara the capital of Matsya Desha. The other three died in the Kurukshetra war during the days when Acharya Drona was commanding the Kaurava forces. Dhruma and Vrtharatha were killed by Bhima; and Vipata was killed by Arjuna. [I did not come across a connection between Vidura and his wife with Adhiratha and his wife Radha. Viduras wife was Parasavya; and Adhirathas wife as you said was Radha.

Adhiratha was a Suta while Vidura was a kshatta born of Sudra woman from Vyasa. Vidura was also said to be a kshetraja one born of a male appointed to impregnate the female. The name Adhiratha is not to be mistaken for the term Ati-rathin a classification of warriors based on their supposed capabilities and valour. ] 6. Biographic details of Karna 6.1. The biographic details of karna are interspersed in bits and pieces at four different places in the Mahabharata : in Adi-Parva SECTION CXI (Sambhava Parva); in Vana Parva from SECTION CCCI toSECTION CCCVIII ;in Udyoga Parva SECTION CXLI ; and , in :SANTI PARVA SECTION I through toSECTION VI.[The references relate to sections in Shri Kesari Mohan Gangulis monumental translation The Mahabharata of Krishna-dwaipayana Vyasa] 6.2. The first reference briefly mentions the birth antecedents and infancy of Karna. The second one in Vana Parva which follows Karnas dream -conversation with Surya, his parent, warning against hoax requests exploiting his generosity is fairly detailed .It covers the early story of Kunti (Prutha) too: about her maidenhood in the household of Kuntibhoja her foster parent; serving the irascible sage Durvasa; helpless encounter with the Sun god; begetting out-of-wedlock a most wonderful looking adorable bright son, and out of sheer shame and fear of sullying the fairname of her family, tearfully abandoning her firstborn setting him adrift the Aswa River. The narration continues along with the casket carrying the new born floating along the Aswa River then on to the Charmanvati (Chambal), the Yamuna and finally joining the River Ganga where Adhiratha and his wife Radha find the baby, joyously bring the little boy home, name him as Vasusena and bring him up most lovingly. Kunti, all the time, through her spies keeps track of her son growing up in the Sutha family. In this section, it is said, Adhiratha the foster father later sends Karna to Hastnapur for education under the famous teacher Drona. The story in this section concludes with Karna gifting away his invincible Kavacha (shield) and Kundala (earrings) to Indra in disguise, despite Suryas warning and sane counsel 6.3. The third narration which occurs in Udyoga Parva is a brief one , wherein Karna in conversation with Krishna ,who tried to entice him, reminiscences his early childhood lovingly enveloped in the care and affection of theSuta family and particularly of his mother Radha. He fondly recalls his early upbringing and education provided by his foster family: When also I attained to youth, I married wives according to his selections. Through them have been born my sons and grandsons, O Janardana. My heart also, O Krishna, and all the bonds of affection and love, are fixed on them. From joy or fear. O Govinda. I cannot venture to destroy those bonds even for the sake of the whole earth or heaps of gold. It was a very mature, restrained and almost a sagely reply. He speaks with a great sense of responsibility and commitment to his values in life, hiding his deep sense of sorrow and betrayal behind calm courage that almost borders on suicidal detachment.

6.4. The fourth narration in Shanthi Parva occurs after the death of Karna. This occurs at the commencement of Shanthi Parva soon after the conclusion of the internecine bloodbath at the Kurukshetra war. Yudhistira on learning from Kunti, Karnas identity is distraught and heartbroken. He laments over the cruelty and irony of fate that conspired forcing him to kill his elder brother Karna for the sake of reclaiming the lost kingdom. I desire to hear everything from thee, O holy one! he cried out in anguish. At the request of Yudhistira, Sage Narada recounts the tale of Karna from his birth, childhood, education and his deeds and misdeeds in company of his friend and benefactor Duryodhana. This narration covers a little more ground than the earlier two; and also speaks of Karnas adult life in service of Duryodhana. Narada explains the wrongs that Karna committed were prompted by his sense of abandonment, loneliness, bitterness and envy of the Pandavas particularly of his rival and challenger Arjuna. It is this section which mentions that Karna in his early tutelage with Drona approaches the teacher (Drona), in private, requesting to be taught the secret of the Brahma weapon, with all its mantras and the power of withdrawing it, for he desired to fight Arjuna. Drona of course promptly refuses saying None but a Brahmana, who has duly observed all vows, should be acquainted with the Brahma weapon, or a Kshatriya that has practiced austere penances, and no other. Thereafter Karna promptly takes leave of Drona and proceeded without delay to Parasurama then residing on the Mahendra mountains introducing himself as I am a Brahmana of Bhrigus race. Karna thereafter spent perhaps the happiest days of his life acquiring all the knowledge, skills and all the weapons; becoming a great favorite of his teacher, the gods, the Gandharvas, and the Rakshasas. That happiness was short-lived. Soon two tragedies and two curses struck him. Please check for details the links provided above. [The Karna -Parasurama episode could obviously have occurred between the period of Karnas early education with Drona (at the instance of Adhiratha the foster parent of Karna) and the game-show at Hastinapura at which the bright and belligerent Karna was anointed the King of the Anga province. Towards the end of the gameshow Adiratha enters the arena and blesses his son Karna; and the whole world thereafter comes to recognize Karna as the son of Adhiratha the Suta. Karnas education with Parasurama was apparently before he was appointed the King of Anga-Desha and not later. Because, after that happening there was no way that Karna famed as the friend and confidant of the prince of Hastinapura could have gone to Parasurama in undercover calling himself as 'I am a Brahmana of Bhrigu's race.'] Karna your questions 7.1. The childless couple Adhiratha and Radha found the enchanting baby Karna in a box filled with gold-jewels, drifting on the waves of the Ganga. They were overwhelmed with joy and adopted the new found baby as their son.

Adhiratha took away the box from the water-side, and opened it by means of instruments. And then he beheld a boy resembling the morning Sun. And the infant was furnished with golden mail, and looked exceedingly beautiful with a face decked in ear-rings. And thereupon the charioteer, together with his wife, was struck with such astonishment that their eyes expanded in wonder. And taking the infant on his lap, Adhiratha said unto his wife, Ever since I was born, O timid lady, I had never seen such a wonder. This child that hath come to us must be of celestial birth. Surely, sonless as I am, it is the gods that have sent him unto me! And after Karnas adoption, Adhiratha had other sons begotten by himself. And seeing the child furnished with bright mail and golden ear-rings, the twice-born ones named him Vasusena. And thus did that child endued with great splendour and immeasurable prowess became the son of the charioteer, and came to be known as Vasusena and Vrisha. [ http://www.sacred-texts.com/hin/m03/m03307.htm ] 7.2. Karna recounts to Krishna (in Udyoga-parva) his early child hood. He speaks with great warmth about his foster parents; fondly recalling the love they showered on him narrates how they doted on him, how they brought him up in the Suta tradition and how they got him married to a Suta bride. As soon as he beheld me, took me to his home, and from her affection for me, Radhas breasts were filled with milk that very day, and she cleansed my urine and evacuations. So also Adhiratha of the Suta class regardeth me as a son, and I too, from affection, always regard him as (my) father. Adhiratha from paternal affection caused all the rites of infancy to be performed on my person, according to the rules prescribed in the scriptures. It is that Adhiratha, again, who caused the name Vasusena to be bestowed upon me by the Brahmanas. When I attained to youth, I married wives according to his selections. All my family rites and marriage rites have been performed with the Sutas. [ http://www.harekrsna.com/sun/editorials/mahabharata/udyoga/mahabharata142.ht m] Karna retained loyalty and loving relationship with his foster parents till his death. 7.3. He was initially named Vasusena as he was found with ornaments of gold. He was Karna because he was adorned with most precious and glowing ear-ornaments. His other names were: Radheya (the son of Radha, his foster mother); Vrisha; Vrikartana (the Sun); Bhanuja (Suns son); Goputra; Vaikarttana (because he gave away the kavacha and earrings he was born with); Angaraja (the king of Anga); Champadhipa (king of Champa, a region along the banks of the Ganga). And of course he was also called Sutaputra,; Sutaja; Kanina( one born to a Kanya an unmarried girl); and Bhishma deliberately insulted Karna by labeling him an Ardharathi , one who has only half the fighting capacity of a valiant warrior. That was the unkindest cut of all.

7.4. Karnas wife is named as Vrushali, a Suta (The names such as Prabhavathi and Supriya are also mentioned as the other wives of Karna, But, Kesari Mohan Gangulis monumental translation The Mahabharata of Krishna-dwaipayana Vyasa does not seem to mention those names).It is very likely that Karna had more than one wife. Karna mentioned to Krishna: When I attained to youth, I married wives according to his (Adhiratha) selections. 7.5. As regards his sons, Karna had several sons and the names of nine of his sons are mentioned. Of the nine, only one survived the Kurukshetra war. Vrasasena; Sudhama; Shatrunjaya; Dvipata; Sushena; Satyasea; Chitrasena; Susharma(Banasena); and Vrishakethu . Sudhama died in the melee that followed Draupadis swayamvara. Shatrunjaya and Dvipata died in the Kurukshetra war at the hands of Arjuna during the days when Drona commanded the Kaurava forces. Sushena was killed in the war by Bhima. Satyasena, Chitrasena and Susharma died in the hands of Nakula. Karnas eldest son Vrasasena died during the last days of the war when Karna was the commanded the battle forces. Vrasasena was killed by Arjuna. Vrushasenas death is described in all its gruesome detail: Arjuna rubbed the string of his bow and took aim at Vrishasena in that battle, and sped, O king, a number of shafts for the slaughter of Karnas son. The diadem decked Arjuna then, fearlessly and with great force, pierced Vrishasena with ten shafts in all his vital limbs. With four fierce razor-headed arrows he cut off Vrishasenas bow and two arms and head. Struck with Parthas shafts, the son of Karna, deprived of arms and head, fell down on the earth from his car, like a gigantic shala adorned with flowers falling down from a mountain summit. Beholding his son, thus struck with arrows, fall down from his vehicle, the Sutas son Karna, endued with great activity and scorched with grief on account of the death of his son, quickly proceeded on his car, inspired with wrath, against the car of the diadem-decked Partha. http://www.sacred-texts.com/hin/m08/m08085.htm Some versions mention that a son of Karna died in the battle with Abhimanyu. But, his name is not given. Vrishakethu was the only son of Karna that survived the horrific slaughter called Kurukshetra war. He later came under the patronage of the Pandavas. During the campaign that preceded the Ashvamedha yaga, Vrishakethu accompanied Arjuna and participated in the battles with Sudhava and Babruvahana. During that campaign Vrishakethu married the daughter of king Yavanatha (perhaps a king of the western regions). It is said, Arjuna developed great affection for Vrishakethu, his nephew. wedding of vrushakethu 76. As regards Karnas tragic end, so much has been written about those heart wrenching scenes; one can hardly say any more. To put it simply:

The seventeenth day of the war began fairly well for Karna. In the early part of the day, Karna defeated Bhima and Yudhisthira, but spared their lives. Later in the day Karna resumed his duel with Arjuna. During their duel, Karnas chariot wheel got struck in the mud and Karna asked for a pause. Krishna reminded Arjuna about Karnas ruthlessness unto Abhimanyu while he was similarly stranded without chariot and weapons. Hearing his sons fate, the enraged Arjuna shot his arrow and decapitated Karna. 7.7. All his life, Karna carried in his heart the searing raw wound of unrecognized greatness. The many insults and humiliations he had to endure were because of his supposedly low birth. That led him to a quest for recognition and respect from his fellow beings as the mightiest Kshatriya of his times. His feats of great heroism, his bitter rivalry with Arjuna were fueled mainly by that ambition. I was born for valour; I was born to achieve glory (43.6). Karna was the blazing but the sinking Sun among the dark clouds of the Kauravas. Vyasa mourns Karna: The arrow raved Karna-Sun, after scorching its enemies, was forced to set by valiant Arjuna kala (91.62) Kunti praises her first-born, her dead son as A hero, ear-ringed, armoured, and splendid like the Sun; He was all dazzle like molten gold , like fire , like the Sun; To whoever asked he gave, he never said no..Always the giver (94.34) 7.8. The lives of the Sutas and of the similar other ones are filled with unspoken pain and neglect. When you come to think of it, you realize that none of the major characters men and women even of royal blood had a happy and peaceful life. Their lives too were filled with struggle, sorrow and frustration. Each one virtuous or otherwise- was disillusioned, in the end. 7.9. Vyasa concludes the epic imploring all humans to adhere to Dharma and to practice Dharma. And, for some reason, the Great Vyasa in desperation pours out his frustration, screaming aloud: With raised hands, I shout at the top of my voice; but alas, no one hears my words which can give them Supreme Peace, Joy and Eternal Bliss. One can attain wealth and all objects of desire through Dharma (righteousness). Why do not people practice Dharma? One should not abandon Dharma at any cost, even at the risk of his life. One should not relinquish Dharma out of passion or fear or covetousness or for the sake of preserving ones life. Trust this helps. .Please let me know. Regards

Intermixing of the four basic Varnas[edit]

The son that a Sudra begets upon a Brahmana woman is called a Chandala. Begotten upon a Kshatriya woman by a person of the Sudra order, the son is called a Vratya. He who is born of aVaisya woman by a Sudra father is called a Vaidya. The Vaisya, by uniting himself with a woman of the Brahmana order, begets a son that is called a Magadha, while the son that he gets upon a Kshatriya woman is called a Vamaka. The son begotten by a Kshatriya upon a Brahmana woman, is called a Suta (13:14).[1] If a Kshatriya begets a son upon a Brahmana woman, such a son, comes to be regarded as a Suta. The son begotten by a Vaisya upon a woman of the Brahmana order comes to be regarded as a Vaidehaka. If a Sudra unites with a woman belonging to Brahmana, the son that is begotten is called a Chandala. The son begotten by a Vaisya upon a Kshatriya woman becomes a Vandi orMagadha. The son begotten by a Sudra upon a Kshatriya women, becomes a Nishada (occupation: hunting and forest dwelling) and upon a Vaisya women, becomes an Ayogava (occupation:Takshan: carpenter) Intermixing within these new classes create more Jatis There were as many as fifteen such Jatis (13:48). Emergence of numerous other Jatis[edit] From the union of Magadhas of a certain jati with women of the Jati called Sairindhri, there springs up another Jati called Ayogava. Vaidehas, by uniting themselves with women of the Sairindhri Jati, beget children called Maireyakas whose occupation consists in the manufacture of wines and spirits. From the Nishadas spring a Jati called Madgura and another known by the name of Dasas whose occupation consists in plying boats. From the Chandala springs a Jati called Swapaka whose occupation consists in keeping guard over the dead. The women of the Magadhi Jati, by union with these four jatis of wicked dispositions produce four others. These are Mansa, Swadukara, Kshaudra, and Saugandha. From the Nishadas again springs up the Madranabha Jati whose members are seen to ride on cars drawn by asses. From the Chandalas springs up the Jati called Pukkasa. The jati called Kshudra springs from the Vaidehaka. The Jati called Andhra which takes up its residence in the outskirts of towns and cities, also springs up (from the Vaidehakas). Then again the Charmakara, uniting himself with a woman of Nishada jati, begets the Jati called Karavara. From the Chandala again springs up the Jati known by the name of Pandusaupaka whose occupation consists in making baskets and other things with cleft bamboos. From the union of the Nishada with a woman of the Vaidehi jati springs one who is called by the name of Ahindaka (13:48). Some names like Vaidehaka, Magadha, Andhra etc were indicative of tribal names like Videha, Magadha and Andhra. The whole description seems to be the result of an attempt to include the non-Vedic tribes into the structure of four-order Jatisystem. Jati based on character[edit] The idea of Varna is primarily based on social order, then economic order and last but not the least on the protection of dharma (loosely translated as righteousness) and enabling one to moksha (loosely meaning liberation). Mahabharata occurs at the end of the Vedic period is also the starting of the yuga of Kali according to Hindu mythological texts. It shows the starting of the collapse of the earlier well preserved order of non mixing of the Varnas. Here , we also see the interchanging of the Jobs

of the other professions. Dronacharya, a brahmana wields the bow. Parasurama , a brahmana fights with Bhishma. Also, Pandu and Dhritarashtra are born of Niyoga (conjugation on choice and approval of family) between the Brahmana Vyasa and the Kshatriya women Ambika and Ambalika. Mahabharata is an example of disciplined Varna system but there are exceptions. That the idea behind the Varna theory is noble is clearly evident in this conversation between Yudhisthira andNaga Nahusha (3:177-178):Naga:- "O Yudhishthira, say, Who is a Brahmana ?" Yudhishthira"-"O foremost of Nagas, he, it is asserted by the wise, in whom are seen truth, charity, forgiveness, good conduct, benevolence, observance of the rites of his order and mercy is a Brahmana. " Naga:- "O Yudhishthira, truth, charity, forgiveness, benevolence, benignity, kindness and the Veda which worketh the benefit of the four orders, which is the authority in matters of religion and which is true, are seen even in the Sudra."Mahbhrata Yudhishthira:- "Those characteristics that are present in a Sudra, do not exist in a Brahmana; nor do those that are in a Brahmana exist in a Sudra. And a Sudra is not a Sudra by birth alone, nor a Brahmana is Brahmana by birth alone. He, it is said by the wise, in whom are seen those virtues is a Brahmana. And people term him a Sudra in whom those qualities do not exist, even though he be a Brahmana by birth." Naga:- "O king, if thou recognise a person as a Brahmana by characteristics, then, O long-lived one, the distinction of Jatibecometh futile as long as conduct doth not come into play." Yudhishthira:- "In human society, O mighty and highly intelligent Naga, it is difficult to ascertain ones caste, because of promiscuous intercourse among the four orders. This is my opinion. Men belonging to all orders beget offspring upon women of all the orders. And of men, speech, sexual intercourse, birth and death are common. And to this the Rishis have borne testimony by using as the beginning of a sacrifice such expressions asof what Jatiso ever we may be, we celebrate the sacrifice. Therefore, those that are wise have asserted that character is the chief essential requisite. The natal ceremony of a person is performed before division of the umbilical cord. His mother then acts as its Savitri and his father officiates as priest. He is considered as a Sudra as long as he is not initiated in the Vedas. Doubts having arisen on this point, Naga , Swayambhuba Manu has declared, that the mixed castes are to be regarded as better than the other castes, if having gone through the ceremonies of purification, they do not conform to the rules of good conduct, O excellent Naga! Whosoever now conforms to the rules of pure and virtuous conduct, him have I, here now, designated as a Brahmana."[2] Thus, the Jati of a person cannot be confirmed easily as it could be lost by various offenses like giving a blow to a Brahmana, disobedience / disbelief in scriptures etc. ( Manu Samhita) Conversation between Naga Serpent and Yudhisthira regarding Caste system and meaning of Brahmna. ]

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Societies with Jati based on choice[edit] Mahabharata provides evidence of societies where Jati was just a matter of personal choice. At (MBh 8:45) is the following passage:- Among the Bahlikas one at first becomes a Brahmana and then he becomes a Kshatriya. Indeed, a Vahika would, after that, become a Vaishya, and then a Shudra, and then a barber. Having become a barber, he would then again become a brahmana. Returning to the status of a brahmana, he would again become a slave. One person in a family becomes a brahmana: all the others act as they like. The whole narration is the opinion of Karna on the tribe of Shalya viz. the Bahlika tribe, Shalya was disliked by Karna due to some circumstances. So this opinion is biased against the Bahlikas. Yet, it gives evidence that the Bahlikas had a society where Jati was a matter of personal choice.

It is not difficult to fall in love with Karna. He has all the elements of a hero but is not allowed to be one by his mother, his brothers, his teacher, even God. Our heart goes out to him. It all starts with a princess called Kunti letting her curiosity get the better of her. She uses a magical formula given to her by a sage to summon the sungod, Surya, who is compelled to give her a child. Fearful that a child conceived before marriage may ruin her reputation, Kunti places the child born with a natural armor and divine earrings in a wicker basket and leaves him afloat to a rivers whim, very much like Moses in the Bible. But while the river takes Moses, the son of a slave, into a royal household, this river takes Karna, the son of a princess, into the house of a charioteer transforming a Kshatriya, member of the ruling class, into a

Shudra, a member of the service class. Rejected by his natural mother, this foundling refuses to submit to this enforced destiny. In his heart he is a warrior. He knows it. Why else would he be born with an armor if he was not fated to fight? He approaches Drona, teacher of the Kuru princes, but is turned away. Stick to your caste duties, he is told. But what determines a mans caste? The caste of the father, say the scriptures. Who is Karnas father? Is it the man who raises him (a charioteer), the man who made his mother pregnant (a god) or the man who married his mother (a king)? In the Mahabharata, fatherhood is intensely debated. The storyteller wonders who is the true father of the Pandavas Pandu, who married Kunti, or the gods, who impregnate her because her husband cant, or is it Bhisma, the granduncle of the boys, or Vidur, their uncle, who serve as foster fathers ? The conclusion is that it should be Pandu who is lawfully wedded to Kunti hence father of all her children. Does this include children she bore before she married him? Does it make Karna the eldest Pandava and hence true heir to the Pandava fortune? Krishna believes it so for years later when he tries to lure Karna away from the Kauravas he offers the following bribe, You will be king. Your five brothers will stand by you. Their wife, Draupadi, will be your queen. Rejected by Drona on grounds that he is not a Kshatriya, Karna seeks tutorship of Parashurama, a warrior sage who is willing to teach the martial arts to anyone but a Kshatriya. But when Parashurama notices his ability to withstand intense pain silently, Parashurama concludes the boy is a Kshatriya by birth. Feeling he has been made a fool of, an enraged Parashurama curses Karna. You will forget all that I have taught you at the moment you need it most. Rejected by Parashurama, Karna returns to his mothers house. According to a folklore in Andhra Pradesh, on his way he comes across a young girl crying because she has dropped her pot of milk on the ground and she fears punishment at the hands of her step-mother. Out of compassion, Karna takes the wet earth and squeezes milk out of the soil back into the pot. The girl goes away happy but the earth-goddess is not pleased. She swears that one day she will squeeze Karna the way he squeezed her and that would be the cause of his death. Rejected by the earth herself, Karna is determined to win a respectable place for himself in society based on merit. He decides to participate in an archery tournament held in the city of Hastinapur. The tournament is organized by Bhisma to showcase the skills of his grandnephews, the hundred Kauravas and the five Pandavas. Unfortunately for him, the show is stolen by a handsome young man who calls himself Karna. Everybody wonders who this man is. Kunti recognizes his armor and earrings and identifies him as her son but dares not tell anyone of her pre-marital misdemeanor. To Karnas great discomfort, his foster father rushes into the arena and hugs him in public. The cheering onlookers fall silent. The great warrior is no warrior at all. He is a lowly charioteer. This association haunts Karna all his life. Rejected by the Pandavas, Karna finds honor amongst the Kauravas. Duryodhana, eldest of the Kauravas, anoints Karna king of Anga, thus making Karna a Kshatriya by merit if not by birth. For this Karna is eternally grateful. Duryodhana and Karna become the best of friends but we are never sure if the relationship is true or one based on mutually convenience. No one takes Karnas royal title seriously. For everyone, he remains suta-putra, the charioteers son, the outsider. This is most evident in the archery contest organized by the king of Panchala for the hand of his

daughter, Draupadi. When Karna goes to pick up the bow he is disqualified by the bride herself on grounds that a man of unknown origin and low rank cannot even contend to be her groom. Perhaps because of this public rejection, despite all his nobility, Karna does not come to Draupadis rescue when she is publicly disrobed by the Kauravas. He quotes an ancient law, A woman with more than four husbands is nothing but a public woman, a whore! Technically he is right. But morally? It is this refusal to help the helpless in a moment of dire need that makes Karna, like other members of the Kuru nobility, such as Bhisma, a marked man in the eyes of Krishna. One curious Maharashtrian folklore states that later Draupadi secretly fell in love with Karna and this secret of hers was known only to Krishna. Karna and Duryodhana are inseparable like Krishna and Arjuna. Karna sides with Duryodhana even when Duryodhana does wrong. The hand of friendship once given cannot be taken back, he tells Krishna. Krishna retorts, Your integrity is wasted on a man without integrity. You may never go back on your word but he has promised to return the Pandava lands after 13 years but refused to give back even a needlepoint of territory. Duryodhanas mother, Gandhari, resents his association with a lowly chariote er. Even Bhisma does not like Karna. Nor does Drona. For them he is the bad influence. They blame Karna for corrupting Duryodhana. In a way that is true. Without Karna, the Kauravas are nothing. Assured of Karnas unwavering loyalty, Duryodhana is unafraid to be arrogant and forceful, claim all rights to the inheritance, even though the elders believe at least half of it, if not all, belongs to the Pandavas. When war is declared, Krishna tries to make Karna defect but fails. He finally motivates Kunti to tell the truth for the sake of the Pandavas. Kunti goes to Karna and tells him all. He recoils. He realizes she is doing this for the Pandavas and not out of any love for him. Thats not true. I love you. I am only afraid of the truth, cries Kunti. Karna refuses to believe her. According to a Tamil folklore, Kunti plans to offer Karna milk of her breast she has reserved for him from the day of his birth. This milk has magical power and can render Karna invincible. Krishna is about to make the milk disappear, when Karna tells Kunti that he will not take milk denied to him at birth. He promises Kunti he will not kill any Pandava except Arjuna. With or without him she will always have five sons. Karna tries to earn merit and fame by becoming the lord of charity, a daan-veer. Krishna takes advantage of this charitable nature and gets Indra, king of the gods, to ask as charity Karnas natural armor. Karna donates this leaving himself vulnerable. Impressed by Karnas unwavering commitment to charity, Indra gifts Karna a spear that never misses its mark but can be used only once. Karna reserves it for Arjuna, his great enemy, but Krishna forces him to use it against Ghatotkacha, the demon son of Bhima. It is almost as if Krishna is conspiring against Karna. At the height of the war, when Arjuna and Karna finally come face-toface, a moment both have been preparing for years, the earth-goddess is instructed by Krishna to grab hold of Karnas chariot wheel. She does so. Karna tries to use the magical formula to release the chariot wheel but Parashuramas curse manifests itself right at that moment. He forgets the formula. In a fit of frustration, he throws down his bow and jumps off his chariot and tries to free the wheel himself. Krishna tells Arjuna to take advantage of the situation and shoot Karna. But he carries no weapons and his back is turned towards me, protests Arjuna. Krishna goads him nevertheless. He is as helpless as Draupadi was when the Kauravas disrobed her in

public, says Krishna. Show no mercy to the merciless, advises Krishna. Arjuna releases the arrow and Karna dies shot in the back at a moment when he cannot even defend himself. Why did Krishna kill Karna in such a horrible way? Scholars say this is Gods way of achieving karmic balance. In his previous life, Krishna was Rama. And Rama had sided with Surgiva, monkey son of Surya, the sun-god, and shot Bali, monkey son of Indra, the rain-god, in the back. As Krishna, it was necessary to reverse the situation. God sided with Arjuna, who was the son of Indra, while shooting Karna, the son of Surya, in the back. He who is blessed with divine favors in one lifetime loses it in the next; thus are the books of karma balanced and closure achieved.

The death of Vidura occurs towards the end of the Mahbhrata, in the ramavsikaparvan (The Book of the Residence in the Hermitage). The Mahbhrata as a whole takes up the tale of a family feud between two groups of cousins, the Kauravas and the Pavas, but it is also a repository of Brahminical Hindu religious thought. At this point in the story, the Pavas have already defeated the Kauravas in a horrific war. In the aftermath of the war, the remnants of the Kauravas (chiefly the elderly generation, who were not combatants in the aforementioned war) have to make peace with the Pavas. They co-habit, in an uneasy relationship, in the royal capital of Hastinapura, which was built by the Pavas. Their king is the Pava monarch,Yudhihira. Vidura has been a trusted adviser of both sides. Dhtarra in his old age, and ever-mindful of the losses he has sustained, retires to the forest with his wife, Gndhr, as well as the mother of the Pavas, Kunt, and Vidura. They plan to lead an ascetic life in a forest hermitage (an rama in Sanskrit). Unbeknownst to the characters, Vidura is the incarnation of the god of religious law, Dharma, on earth. Dharma was cursed to an earthly birth when he was overly severe in his judgement of the life of an ascetic called Mavya. Complicating matters is the fact that Yudhihira is the son of Dharma, though he is the adopted son of one king Pu.

The death of Vidura occurs towards the end of the Mahbhrata, in the ramavsikaparvan (The Book of the Residence in the Hermitage). The Mahbhrata as a whole takes up the tale of a family feud between two groups of cousins, the Kauravas and the Pavas, but it is also a repository of Brahminical Hindu religious thought. At this point in the story, the Pavas have already defeated the Kauravas in a horrific war. In the aftermath of the war, the remnants of the Kauravas (chiefly the elderly generation, who were not combatants in the aforementioned war) have to make peace with the Pavas. They co -habit, in an uneasy relationship, in the royal capital of Hastinapura, which was built by the Pavas. Their king is the Pava monarch,Yudhihira. Vidura has been a trusted adviser of both sides. Dhtarra in his old age, and ever-mindful of the losses he has sustained, retires to the forest with his wife, Gndhr, a s well as the

mother of the Pavas, Kunt, and Vidura. They plan to lead an ascetic life in a forest hermitage (an rama in Sanskrit). Unbeknownst to the characters, Vidura is the incarnation of the god of religious law, Dharma, on earth. Dharma was cursed to an earthly birth when he was overly severe in his judgement of the life of an ascetic called Mavya. Complicating matters is the fact that Yudhihira is the son of Dharma, though he is the adopted son of one king Pu. Undoubtedly, Drona was partial towards Arjuna. Any great teacher would feel enthralled if his protege so excels as Arjuna did, thus, so was Droa. Drona thus acted unfairly, when he demanded as guru dakshina, the right thumb of Ekalavya. This treatment of Eklavya, as well as his rebuking of Karna, is criticized as being biased against lower castes. In some folklore, Saravati cursed Drocrya with an unarmed, humiliating death for Drona's actions against Ekalavya and Karna. Saravasti said that knowledge belonged to all, and that it was an acharya's duty to spread that knowledge everywhere. Despite whatever reasons he gave, Drona cheated Ekalavya and Karna to achieve something for himself-to protect his promise to Arjuna that he would make Arjuna the world's greatest archer, as well as his oath to Hastinapur. The Supreme Court of India also condemned the act of Drocrya as unethical, upholding everyone's right to knowledge. Droa was somewhat parallel to Bhma both in martial prowess, and in his unwavering commitment to fighting for the kingdom of Hastinapur irrespective of who the ruler was and whether or not the cause was just. Like Bhishma, Drona is criticized for his pride and conceit, siding with evil despite knowing of and acknowledging the righteousness of the Pandava cause. However, he was compelled to side with the Kauravas because he was indebted to their royal household, which had provided him and his family with shelter, wealth and an occupation. Krishna criticized this reasoning as mere pride-Drona wanted to put his obligation to Hastinapur over dharma so that no one questioned his honor. Criticism is leveled at Drocrya for remaining a mute spectator and not having protested the humiliation of Draupad by Dusana and Duryodhana following the fateful game of dice. Similarly, Drocrya was criticized for many of his actions during the war: First, as a brahmin, and secondly, as the princes' teacher, he should have removed himself from the battlefield. Drocrya tried to use divine weapons against the Pandava's common fo otsoldiers. As he does so, a voice from the heavens told him not to use divine weapons so carelessly. As a teacher, he had even more of an obligation to not do so. However, Drona argued that his first obligation was to defeating his enemy and defending his soldiers, by whatever means he possessed.

It may also be concluded that he was responsible for the devious and brutal murder of Abhimanyu, as it was he who had suggested simultaneously attacking and disabling the tired, outnumbered, and trapped warrior Droncharya's overarching actions during the war are portrayed differently. Undoubtedly, when he became commander-in-chief, the rules of war were averted. Divine weapons were used against ordinary soldiers, war continued throughout the night, warriors no longer engaged each other one-on-one (like against Abhimanyu), etc. Specifically, he was willing to try and end the war by capturing Yudhishthira, while Karna was not, as he considered it lacking honor. In some versions of the Mahabharatha, this evidence is used to justify the caste system, as the point is subtly made that the reason why Drona was willing to break the rules of war and engage in less honorable acts was because he was a brahmin, not a kshatriya. He is compared directly to Karna, who, not even knowing that he was a kshatriya, still intuitively understood the kshatriya code/way-of-life. In other versions, Drona's differences in strategy are shown as a difference in philosophy-Drona believed, that as the commander-in-chief of the Kaurava army, his goal was to ensure the protection of his soldiers through any means necessary. By choosing to uphold the rules of war and the concept of honorable acts over his soldiers' lives, he would be doing them a disservice. Ultimately, all of these actions do lead to Drona's death in the war. In that way, Drona paid the ultimate price for his crimes. He remains a revered figure in Hindu history, and a pillar of the Indian tradition of respecting one's teacher as an equal not only of parents, but even of God. The Government of India annually awards the Dronacharya Award for excellence in sports tutelage to the best sports teachers and coaches in India.[19] It is believed that the city of Gurgaon (literally - "Village of the Guru") was founded as "Guru Gram" by Drocrya on land given to him by Dhtarra, the king of Hastinapur in recognition of his teachings of martial arts to the princes, and the 'Drocrya Tank', still exists within the Gurgaon city, along with a village called Gurgaon.[20]