Hello everyone, this blog is responding to a thinking activity task assigned by Megha Ma’am. Which is based on Indian English literature of pre-independence. ‘The Cruse or Karna’ by T.P.Kailasam, is a retelling of some of the episodes of epic ‘Mahabhatara’ from the point of view of ‘Karna’.
1) Class Conflict and Caste Conflict in The Curse of Karna by T. P. Kailasam
T. P. Kailasam’s The Curse of Karna is one of the most significant modern retellings of the Mahabharata, focusing not on the heroic battles but on the inner turmoil, social struggles, and destiny of Karna. Among the central issues in the play are the deep divisions created by class conflict and caste conflict, which shape Karna’s life and ultimately seal his tragic fate. Kailasam uses Karna’s story not only to dramatize personal tragedy but also to critique the rigid social structures of his own time, making the play as much a modern social commentary as it is a mythological drama.
Karna’s Position in the Social Hierarchy
Karna is born of Kunti and the Sun god, but because of his illegitimate birth, he is abandoned and raised by a charioteer family. This immediately places him outside the recognized Kshatriya (warrior) class. In the rigid caste system of the Mahabharata world, identity and honor are linked not to personal merit but to one’s social and birth status. Despite his extraordinary talents in archery and valor, Karna is denied recognition because he is considered a “sootha putra” (son of a charioteer).
This stigma becomes the foundation of both class conflict (the division between royal elites and the socially inferior) and caste conflict (the inherited, birth-based discrimination). Kailasam emphasizes that Karna’s entire life is spent in fighting against these invisible yet powerful social walls. His fate reflects the tension between individual merit and collective prejudice, between the desire for equality and the chains of hierarchy.
Class Conflict in the Play
Class conflict in The Curse of Karna is presented through the contrast between Karna’s natural abilities and the privileges of the royal Pandavas and Kauravas. While Arjuna is trained and celebrated as the greatest archer, Karna’s skill is equal, if not superior. Yet, society refuses to allow him equal recognition because he does not belong to the royal or warrior class.
A striking example of class conflict occurs during Karna’s appearance at the archery contest. When he demonstrates his skill, the Pandavas and others ridicule him, saying that someone of “low birth” cannot challenge princes like Arjuna. Karna’s humiliation is not based on his performance but on his social standing. This reflects how class hierarchies work to maintain privilege: the elite control not only resources but also honor and recognition.
Kailasam’s presentation of this episode echoes modern realities. In contemporary society, the gap between the wealthy elite and the working poor often denies talented individuals the opportunity to rise. Merit is suppressed when class privilege dictates who is celebrated and who is silenced. Thus, the play’s class conflict speaks both to ancient injustices and modern inequalities.
Moreover, Karna’s association with Duryodhana highlights another dimension of class struggle. Duryodhana recognizes Karna’s skill and crowns him as king of Anga, not purely out of generosity but also as a political strategy to use Karna’s resentment against the Pandavas. Karna, in turn, aligns himself with Duryodhana because he feels a sense of gratitude and belonging denied to him by the upper-class elites. Yet, this alliance also traps him into fighting on the wrong side of dharma, illustrating how class resentment can be manipulated by power structures for destructive purposes.
Caste Conflict in the Play
Caste conflict in The Curse of Karna is more deeply rooted than class conflict because it is not simply about wealth or opportunity but about the inescapable stigma of birth. Karna’s exclusion from Kshatriya privileges, his rejection by teachers, and his constant labeling as “sootha putra” demonstrate how caste functions as an unchangeable identity marker.
A central example of caste conflict is Karna’s relationship with Dronacharya, the teacher of the princes. Karna seeks knowledge of archery, but Drona refuses to teach him because he is not of Kshatriya birth. Even when Karna disguises himself to learn from Parashurama, his secret is eventually exposed, leading to Parashurama’s curse that Karna will forget the knowledge when he needs it most. This curse symbolizes the weight of caste discrimination no matter how much skill or effort one displays, social stigma finds a way to destroy recognition.
The play also highlights the hypocrisy of caste ideology. Karna is mocked for being “low-born,” but when his strength is needed, he is crowned as king of Anga. The same society that ridicules him accepts his authority when it suits their interests. This reveals the double standards of caste-based hierarchies: exclusion when convenient, and exploitation when beneficial.
Kailasam’s critique resonates with modern Indian society, where caste discrimination continues despite legal reforms. By showing how Karna’s life is destroyed by caste prejudices, the playwright questions whether a society based on birth, rather than merit, can ever achieve justice or equality.
Intersection of Class and Caste Conflict
In The Curse of Karna, class and caste are deeply interconnected. Karna’s lower social status (class) is tied to his supposed caste identity as a charioteer’s son. Unlike mere economic poverty, caste oppression locks individuals into their “place” regardless of personal achievement. This intersection makes Karna’s tragedy inevitable: he is excluded from the privileges of royalty (class) because of his caste, and his attempts to rise in status through Duryodhana only deepen his entrapment.
Kailasam portrays Karna as a heroic yet doomed figure who constantly struggles for dignity. His tragedy is not just personal but social: it represents the fate of all those whose talents are suffocated by rigid hierarchies.
The Human Dimension of Conflict
What makes The Curse of Karna powerful is not only its critique of social divisions but also its exploration of Karna’s psychology. Karna is torn between resentment against those who rejected him and loyalty to Duryodhana, who accepted him. His bitterness at being excluded fuels his decisions, yet his conscience is troubled. Kailasam emphasizes that caste and class conflicts are not abstract issues they wound individuals at the deepest emotional level, shaping identity, loyalty, and destiny.
Karna’s silence about his true birth is also significant. If he revealed his divine parentage, he could escape his caste stigma. Yet, bound by fate and by Kunti’s secrecy, he lives and dies under a false identity. This reflects how caste oppression silences individuals, forcing them to suppress their truth and live under imposed labels.
Modern Relevance
Kailasam’s The Curse of Karna goes beyond mythological retelling to address contemporary concerns. In a society where caste and class inequalities persist, the play becomes a voice against discrimination. Karna’s tragedy reminds us of countless individuals whose talents go unrecognized because of systemic injustice. The play asks: how many Karnas exist in every generation, denied their rightful place because of prejudices of birth or wealth?
By dramatizing Karna’s pain, Kailasam highlights the need for a society that recognizes merit over hierarchy, humanity over prejudice. His reinterpretation of the epic is thus both a literary achievement and a social critique.
Conclusion
In The Curse of Karna, T. P. Kailasam transforms an episode of the Mahabharata into a modern reflection on class conflict and caste conflict. Through Karna’s struggles, the play exposes how rigid hierarchies deny justice, recognition, and dignity to individuals based on birth rather than worth. Class divisions privilege the royal elite over talented outsiders, while caste discrimination brands Karna with a stigma that follows him to his death. Together, these conflicts make Karna’s tragedy not just personal but symbolic of social injustice.
Kailasam’s portrayal of Karna is deeply human: a man of extraordinary ability destroyed not by lack of courage but by the cruelty of social structures. The play urges audiences to question whether societies that uphold such divisions can ever be truly just. In presenting Karna’s curse as the curse of social inequality, Kailasam reminds us that the epic’s lessons remain painfully relevant.
2) Moral Conflict and Hamartia in Karna’s Character in The Curse of Karna
T. P. Kailasam’s The Curse of Karna is a poignant retelling of the Mahabharata, focusing not on the battlefield but on the inner struggles of Karna. Kailasam’s Karna is not merely a warrior defined by his skill but a deeply human figure whose tragedy lies in the clash between destiny, social prejudice, and his own inner conflicts. Two key dimensions of Karna’s characterization in the play are his moral conflict and his hamartia. Together, they elevate him from being just another tragic hero of the epic to a universal symbol of human struggle caught between free will and fate.
Understanding Moral Conflict and Hamartia
Before examining Karna’s character, it is important to define the terms.
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Moral conflict refers to the internal struggle within a character when they are torn between opposing duties, values, or desires. It reflects the clash between what is right and what is expedient, between conscience and loyalty, between truth and silence.
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Hamartia, a concept from Aristotle’s Poetics, refers to the tragic flaw or error in judgment that leads a great character towards downfall. Hamartia is not necessarily a moral weakness but often a strength taken to an extreme, such as excessive pride, stubbornness, or misplaced loyalty.
Karna embodies both these aspects. His life is dominated by moral dilemmas that make him hesitate, doubt, and suffer; at the same time, his noble qualities, when carried to extremes, become his tragic flaws.
Karna’s Moral Conflict
1. Conflict of Birth and Identity
Karna’s first and most enduring moral conflict is rooted in his birth. Born to Kunti and the Sun god before her marriage, Karna is abandoned and raised by a charioteer family. He grows up under the stigma of being “sootha putra” (son of a charioteer), constantly humiliated by society. His conscience knows that his talent and worth are equal to, if not greater than, the Pandavas, but his social identity denies him recognition.
This produces a lifelong moral conflict: should he accept his position quietly, or should he fight to claim the honor he deserves? His choice to rebel against social prejudice becomes the foundation of his tragedy.
2. Conflict of Loyalty and Dharma
Karna’s greatest moral conflict is between his loyalty to Duryodhana and his duty to dharma. Duryodhana, unlike others, recognizes Karna’s talent and crowns him king of Anga. For this act of acceptance, Karna feels an eternal sense of gratitude. He vows to stand by Duryodhana against the Pandavas, even when he knows that Duryodhana’s cause is unjust.
Here lies the essence of Karna’s moral conflict: his heart and conscience know that dharma lies with the Pandavas, but his loyalty to Duryodhana binds him otherwise. He becomes a tragic example of how personal loyalty can overpower universal justice. Kailasam portrays Karna as torn, never at peace with the role he is forced to play.
3. Conflict of Silence and Truth
Another moral dilemma arises when Kunti reveals to Karna his true birth, that he is her eldest son and thus the rightful heir alongside the Pandavas. This revelation could free Karna from the stigma of caste and give him honor, wealth, and recognition. Yet, he chooses silence. He does not betray Duryodhana, who stood by him when society rejected him.
This conflict between silence and truth deepens his tragedy. His choice to remain silent demonstrates his greatness of character, but it also ensures his downfall. By refusing to reveal the truth, Karna condemns himself to be remembered as the “sootha putra,” even though he was born divine.
Karna’s Hamartia
Aristotle’s tragic heroes are neither wholly virtuous nor wholly wicked; they fall because of an error or flaw that turns their greatness into destruction. Karna perfectly fits this model. His hamartia lies in his excessive loyalty, pride, and sense of honor, which, while noble, blind him to the path of survival.
1. Excessive Loyalty
Karna’s loyalty to Duryodhana is both his noblest quality and his fatal flaw. Without Duryodhana’s support, Karna would never have risen to kingship or recognition. Yet, this loyalty becomes blind allegiance, preventing him from choosing dharma. Even when he realizes Duryodhana’s cause is unrighteous, he does not withdraw. His hamartia is that he values loyalty to one friend above loyalty to justice itself.
This misplaced loyalty seals his fate: he dies fighting for a cause he does not fully believe in, and history remembers him not as a hero but as an enemy of the Pandavas.
2. Pride and Ego
Karna’s pride, born out of years of humiliation, is another hamartia. Constantly reminded of his low birth, Karna develops an acute sense of honor and dignity. When insulted, he reacts fiercely, sometimes rashly. His determination to prove himself superior to Arjuna at any cost blinds him to reason.
Pride drives him into Duryodhana’s camp, pride prevents him from reconciling with the Pandavas, and pride pushes him into duels that ultimately lead to his destruction. Thus, his pride is not simple arrogance but the tragic overcompensation of a man who has lived in the shadow of insult.
3. Silence as a Flaw
While Karna’s silence about his true birth may be seen as an act of nobility, it also functions as hamartia. By refusing to disclose his identity, he robs himself of the chance to reclaim his rightful place. This excessive restraint, this unwillingness to speak truth for fear of betrayal, becomes a fatal weakness.
In this sense, Karna is not undone merely by external curses but by his own inner choices his decision to remain silent, to remain loyal, to remain proud. Each of these is rooted in nobility, but taken to extremes, they destroy him.
The Role of Fate vs. Hamartia
A critical question arises: is Karna destroyed by fate or by his own hamartia? Kailasam emphasizes both. Fate manifests in the form of curses Parashurama’s curse that Karna will forget his knowledge in the crucial hour, and the charioteer’s curse that his chariot will fail. Yet, these curses alone do not fully explain his downfall.
Here is video of Karna and Parshurama of the curse to Karna
His hamartia works hand in hand with fate. Even when fate presents opportunities such as Kunti’s revelation Karna’s choices, guided by pride and loyalty, seal his doom. This is what makes him a tragic hero: not a passive victim of destiny, but an active participant in his own downfall.
Moral Conflict and Hamartia Together
Kailasam’s Karna is a man in constant moral conflict, and it is precisely this conflict that produces his hamartia. His desire to be loyal clashes with his knowledge of what is just, creating indecision. His pride clashes with humility, preventing reconciliation. His silence clashes with the truth, deepening his tragedy.
Thus, Karna’s hamartia is not separate from his moral conflicts but emerges from them. His noblest qualities loyalty, honor, restraint become tragic flaws because they are pursued to extremes in the midst of conflicting moral demands.
Conclusion
Yes, moral conflict and hamartia are central to Karna’s character in T. P. Kailasam’s The Curse of Karna. His life is a chain of moral dilemmas: birth versus worth, loyalty versus dharma, silence versus truth. These conflicts shape his decisions and make him a deeply human figure torn by conscience. His hamartia excessive loyalty, pride, and silence transforms his noble qualities into the very causes of his destruction.
Karna is therefore a quintessential tragic hero in the Aristotelian sense: great in ability, noble in spirit, yet undone by a flaw that grows out of his inner conflicts. Kailasam presents Karna’s tragedy not merely as fate’s cruelty but as the universal human condition how our virtues, when taken to extremes, can become our downfall. In this sense, The Curse of Karna is not just the story of one hero but a timeless reflection on the tragic nature of human existence.
Iyengar, K. R. Srinivasa. Indian Writing in English. Sterling Publishers, 1985.
Dharwadker, Aparna Bhargava. Theatres of Independence: Drama, Theory, and Urban Performance in India Since 1947. University of Iowa Press, 2005.
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