T.P. Kailasam’s The Curse or Karna – A Critical Study

 

T.P. Kailasam’s The Curse or Karna – A Critical Study

Introduction

        T.P. Kailasam (1884–1946), often hailed as the "Father of Modern Kannada Drama," was a playwright deeply interested in reinterpreting the epics and myths of India for a modern audience. He often used classical stories but presented them with psychological depth and social criticism, blending Sanskritic tradition with modern dramatic techniques. Among his important plays is The Curse (Karna), which deals with the tragic figure of Karna from the Mahabharata.

        The play The Curse is not merely a retelling of Karna’s story but a reinterpretation that highlights the tragic dimensions of his life, his moral conflicts, and the injustices done to him by fate and society. Kailasam does not glorify the Pandavas as in traditional versions but instead portrays Karna sympathetically as a man who becomes the victim of social prejudice, divine curses, and his own choices.

        In this sense, Kailasam is not just retelling mythology; he is deconstructing it, exposing the tensions between fate and free will, society and individual, dharma and personal loyalty. This makes The Curse an important text for modern readers, especially when read through the lenses of tragedy, postcolonial subaltern studies, and myth criticism.

Karna’s Character in the Mahabharata and The Curse

            In the Mahabharata, Karna is one of the most tragic figures. Born to Kunti before her marriage (through a boon from the Sun god), he is abandoned at birth and raised by a charioteer’s family. Although he possesses divine strength and skills, he is constantly humiliated because of his “low birth.” His lifelong desire is to prove himself as equal or superior to Arjuna, and this rivalry shapes his destiny.

Kailasam’s The Curse emphasizes:

Karna’s moral dilemma: loyalty to Duryodhana vs. loyalty to dharma.

His tragic flaws (hamartia): pride, misplaced loyalty, and over-dependence on fate. The curses (from Parashurama, a Brahmin, and his own mother Kunti’s abandonment) that shape his downfall.

The subaltern voice: Karna as a man denied social acceptance despite merit.

2. Moral Conflict and Hamartia in Karna’s Character

Karna’s moral conflict lies in the clash between:

1. Personal loyalty to Duryodhana – who accepted and supported him when society rejected him.

2. Adherence to dharma – which demands that he should not support adharma (the unjust actions of Duryodhana against the Pandavas).

       Karna knows that the Pandavas, especially Arjuna, are fighting for the side of righteousness.

      He also knows about his true birth (as Kunti’s son and the elder Pandava). Yet, he chooses loyalty to Duryodhana over truth.

     This inner tension defines his moral conflict: Should he remain loyal to his benefactor or should he choose righteousness and join his brothers?

     This conflict reflects the tragic irony of his life: Karna always knows the truth but cannot act upon it due to his personal obligations and social situation.

Hamartia (Tragic Flaw)

       In Aristotle’s theory of tragedy, hamartia is the hero’s fatal flaw that leads to downfall. Karna’s hamartia can be identified as:

1. Misplaced loyalty – His greatest flaw is his unquestioning loyalty to Duryodhana, who is driven by envy and adharma. Karna knows Duryodhana’s motives are unjust, yet he supports him because of gratitude.

2. Pride and ego – His obsession with proving his worth against Arjuna blinds him to the larger moral picture.

3. Dependence on fate – Karna often blames destiny for his suffering and passively accepts it instead of resisting.

    Thus, Karna’s downfall is not merely caused by external curses but also by his own inner weaknesses. He becomes a tragic hero because his greatness is overshadowed by his flaws.

3. Deconstruction of Myth in The Curse

    Deconstruction means questioning established narratives, highlighting contradictions, and offering alternative interpretations. Kailasam’s The Curse deconstructs the traditional Mahabharata myth in several ways:

a) Sympathetic portrayal of Karna

        Traditionally, Karna is seen as a tragic figure but still blamed for siding with Duryodhana. Kailasam shifts the perspective, making Karna the central figure and presenting him as more noble than Arjuna in some respects.

b) Questioning dharma

      The epic usually justifies the Pandavas’ cause as righteous (dharma). Kailasam questions this black-and-white morality. He shows that Karna’s choices are rooted in human emotions gratitude, love, and identity struggle rather than evil intentions.

c) Society’s prejudice

     By focusing on Karna’s humiliation for being a “charioteer’s son,” Kailasam critiques the caste system and social discrimination. The epic glorifies warriors like Arjuna but marginalizes Karna; Kailasam exposes this injustice.

d) Role of curses and fate

        Kailasam presents curses (from Parashurama, the Brahmin, and Bhumi Devi) not just as supernatural punishments but as symbols of systemic oppression. Fate here represents the rigid social order and divine partiality.

e) Psychological depth

    Rather than showing Karna as just a warrior, Kailasam gives him psychological realism his doubts, inner turmoil, and suppressed emotions are foregrounded.

     In this way, The Curse dismantles the epic’s hero-villain binary and reveals the complexity of human choices and suffering.

4. Karna – The Voice of the Subaltern

Who is the Subaltern?

       In postcolonial studies (Spivak, Gramsci), the subaltern is someone who is socially, politically, and economically marginalized, unable to speak or be heard by dominant groups.

Karna as Subaltern :

1. Denied identity at birth – Though born a Kshatriya (to Kunti and the Sun god), Karna is abandoned and raised as a charioteer’s son. Society never lets him escape this stigma.

2. Merit ignored due to caste – Despite his exceptional skills, Karna is insulted by Drona and Kripacharya for his low birth. His achievements are dismissed by the elite.

3. Dependent on patronage – He gains recognition only through Duryodhana, which forces him into loyalty. This shows how subaltern voices are manipulated by dominant powers.

4. Denied the right to speak – In assemblies and tournaments, Karna’s voice is silenced by questions of legitimacy. Even his mother Kunti reveals his true identity only at the end, denying him rightful recognition.

5. Symbol of resistance – Despite oppression, Karna refuses to bow down. His heroic struggle to claim dignity makes him a subaltern hero.

            Thus, Karna’s story is not just about personal tragedy but about systemic injustice. He becomes the voice of all marginalized people whose talents are suppressed by social hierarchies.

Conclusion :

T.P. Kailasam’s The Curse or Karna reimagines the Mahabharata through a modern, critical lens. The play highlights: Karna’s moral conflict between loyalty and righteousness. His hamartia pride, misplaced loyalty, and fatalism that make him a tragic hero. The deconstruction of myth, where Kailasam questions epic morality, caste discrimination, and the role of fate. Karna as the voice of the subaltern, a figure who represents the struggles of marginalized individuals against rigid social orders. Through this reinterpretation, Kailasam not only brings psychological depth to an epic character but also challenges us to rethink history, mythology, and social justice.

Thank you for reading..

Reference:

Kailasam, T. P. The Curse, or Karna: A Play in Three Acts. Bangalore: The Bangalore Printing and Publishing Co., 1931.

Kapoor, Kajal. “Karna: The Unsung Hero of Mahabharata: The Voice of the Subaltern.” International Journal of Languages, Literature and Culture, vol. 3, no. 1, 2016, pp. 61–65. Neliti, https://media.neliti.com/media/publications/281255-karna-the-unsung-hero-of-mahabharata-the-1a9f6184.pdf.

Sharma, Ritu. “Karna: An Ideal Tragic Hero of The Mahabharata.” The Academic Journal of English Literature and Language Education, vol. 9, no. 3, 2024, pp. 25–34. The Academic, https://theacademic.in/wp-content/uploads/2024/11/45.pdf.