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78-465: Karnabharam is known today as one of the 13 manuscripts of plays which are generally attributed to Bhasa with some dissent. The Malayalam script of these plays was found on 105 palm leaves, believed to be about 300 years old when found. Mahamahopadhyaya T. Ganapati Sastri made this discovery as part of his field research at the site called Manalikkar located in Kanyakumari district, which is now within

156-516: A Dharma to act kindly towards someone who had been kind? And yet, valiant Karna, the hero of Karnabharam, manages to retain his composure while telling the story of Parashurama 's curse. Soon, cheating by Indra follows and Karna lives up to his reputation of the supreme donor - Daneshvari (( Sanskrit : दानेश्वरी ). With unshaken valor, he asks Shalya to find Arjuna for him. Indra seems curiously happy to have accomplished his goal of robbing Karna of his life-protecting armor and earrings with which he

234-1047: A Brahmin family, Ramananda welcomed everyone to spiritual pursuits without discriminating anyone by gender, class, caste or religion (such as Muslims). He composed his spiritual message in poems, using widely spoken vernacular language rather than Sanskrit, to make it widely accessible. The Hindu tradition recognises him as the founder of the Hindu Ramanandi Sampradaya , the largest monastic renunciant community in Asia in modern times. Other medieval era Brahmins who led spiritual movements without social or gender discrimination included Andal (9th-century female poet), Basava (12th-century Lingayatism), Dnyaneshwar (13th-century Bhakti poet), Vallabha Acharya (16th-century Vaishnava poet), Chaitanya Mahaprabhu (14th-century Vaishnava saint) were among others. Many 18th and 19th century Brahmins are credited with religious movements that criticised idolatry . For example,

312-606: A Buddhist kingdom, states Leider, may have been because Hindu texts provide guidelines for such social rituals and political ceremonies, while Buddhist texts do not. The Brahmins were also consulted in the transmission, development and maintenance of law and justice system outside India. Hindu Dharmasastras , particularly Manusmriti written by the Prajapati Manu, states Anthony Reid, were "greatly honored in Burma (Myanmar), Siam (Thailand), Cambodia and Java-Bali (Indonesia) as

390-414: A chest-armor ( Sanskrit : कवच )and earrings ( Sanskrit : कुण्डल ) of Gold. Of course, after Kunti married the king Pandu ( Sanskrit : पाण्डु ), who was cursed to die if and when he attempted to make love, Kunti had three more sons ( Yudhisthira , Arjuna and Bhima ) by three different Gods. Kunti had a boon, given by Rishi Durvasa , which empowered her to invoke a god by chanting a mantra for obtaining

468-647: A condition of his own - that Karna would say or do nothing in response to whatever he said to him. Karna accepts, and on the battlefield Shalya continually criticizes Karna, reminding him of his low birth and other failures in life. The Karna of the Mahabharata (in Karnaparva) fights bravely in spite of nagging criticism of Shalya. The Karna of Karnabharam finds an ally in Shalya. Second, in the original, Surya - Karna's father visits him in his dream and warns him of

546-529: A lot of liberties with the story to achieve this. In the Pratima-nataka , Kaikeyi who is responsible for the tragic events in the Ramayana is shown as enduring the calumny of all so that a far noble end is achieved. His most famous plays — Pratigya Yaugandharayanam (the vow of Yaugandharayana) and Swapnavāsavadattam (Vasavadatta in the dream) — are based on the legends that had grown around

624-454: A possible cheating by Indra (Vanaparva). Karna of Karnabharam is not aided or supported by anyone from his family, and it appears ironic that Indra, Arjun's biological father goes to Karna to protect his son, while Surya, the biological father of Karna, watches on from the sky. In the original, Indra feigning as a brahmin asks for the armor and earrings, and Karna obliges. In Karnabharam, Karna offers one thing after another, refused by Indra and in

702-489: A powerful weapon Vimala which can destroy one among the Pandavas. Accepting the challenge from Arjuna and Krishna the revitalized Karna proceed to this ultimate fate heroically. Thus ends Bhasa’s play Karnabharam. 'Bhara' or burden is the central theme. The word 'bhara' in the title may refer to The play has many deviations from the original Mahabharata and all deviations are purposeful. Three major changes are: First,

780-525: A professor of Sanskrit and Religious studies, state, "there is no evidence in the Rigveda for an elaborate, much-subdivided and overarching caste system", and "the varna system seems to be embryonic in the Rigveda and, both then and later, a social ideal rather than a social reality". According to Vijay Nath, in the Markandeya Purana (250 CE), there are references to Brahmins who were born into

858-463: A proof of their antiquity; no post-Kālidāsa play has been found to break the rules of the Natya Shastra. Scenes from Bhāsa present signs of physical violence on the stage, as in plays like Urubhangam . This is strictly frowned upon by Natya Shastra. However, these facts alone don't make chronology certain. Indu Shekhar states that, "Whatever the exact date [of Natya Shastra] may have been, it

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936-556: A scene involving the messenger from Indra. Karna was one of the greatest warriors of ancient India as given in the Mahabharatha. He was the king of Anga kingdom. According to Mahabharatha, Karna, along with Arjuna, were the only warriors who had the capacity to conquer the entire world. The play depicts Karna's mental agony a day before the Kurukshetra War, as he thinks about his past and his faith. The play projects

1014-436: A session of charity wherein he granted all the favors requested by the people who came to him for help. His reputation spread far and wide, and people lined up waiting for Karna's Surya-puja to be over, so that they could request for Karna's charity. Just before the day of battle when Karna took part in it (he had abstained initially as he did not accept the generalship of Bhishma ), Indra, who fathered Arjuna, approached Karna in

1092-616: A son. The mantra could be used five times. Because she had Karna at a very young age before her marriage as she used the mantra out of curiosity, Kunti abandoned Karna by putting him in a box and leaving the box afloat in the river. Now, before the great battle of Mahabharata, when Kunti knew that Karna had vowed to kill Arjuna in battle, she went to Karna, identified herself as his mother, and asked him to spare his brothers. Generous Karna, rather than asking her why she had remembered him after all these years, and asking if her sons won't kill him if he did not kill them, assured her that she will remain

1170-706: A teacher, author, strategist, philosopher, economist, jurist, and royal advisor, who assisted the first Mauryan emperor Chandragupta Maurya in his rise to power and is widely credited for having played an important role in the establishment of the Maurya Empire . Historical records from mid 1st millennium CE and later, suggest Brahmins were agriculturalists and warriors in medieval India, quite often instead of as exception. Donkin and other scholars state that Hoysala Empire records frequently mention Brahmin merchants who "carried on trade in horses, elephants and pearls" and transported goods throughout medieval India before

1248-518: Is a varna ( caste ) within Hindu society. The other three varnas are the Kshatriya , Vaishya , and Shudra . The traditional occupation of Brahmins is that of priesthood ( purohit , pandit , or pujari ) at Hindu temples or at socio-religious ceremonies, and the performing of rite of passage rituals, such as solemnising a wedding with hymns and prayers. Traditionally, Brahmins are accorded

1326-603: Is in the Rigveda , occurs once, and the hymn is called Purusha Sukta . According to a hymn in Mandala 10 , Rigveda 10.90.11-2, Brahmins are described as having emerged from the mouth of Purusha , being that part of the body from which words emerge. The Purusha Sukta varna verse is now generally considered to have been inserted at a later date into the Vedic text, possibly as a charter myth . Stephanie Jamison and Joel Brereton,

1404-450: Is none other than Arjuna, one of the greatest warriors of that time. As if reflecting this inner shadows, his horses and elephants also appear dull, weak and frightened. From Karna's narration to Shalya, one cannot help but sense Karna's distress: What was he being punished for? Was it his fault that he was the first son of unmarried Kunti? Was it his fault that a Shudra Charioteer adopted him? Was he really lying when he told his Guru that he

1482-446: Is nothing like failure in war.] Fourth, in the original, when Karna goes to Parashurama, he identifies himself as a brahmin . In Karnabhara, he simply tells him "नाहं क्षत्रिय:" (meaning: I am not a Kshatriya ). It makes sense, because, if Karna did not know that Kunti was his mother until the announcement of war, then he only knew that his foster parents were Sutas - the charioteers of Duryodhana. In that case, Karna's statement that he

1560-711: Is preliminary, at best. Most Sanskrit works are a-historic or, at least, not especially interested in presenting a chronological account of India's history. When we actually encounter history, such as in Rajatarangini or in the Gopalavamsavali of Nepal, the texts do not deal with brahmins in great detail. According to Kalhana 's Rajatarangini (12th cent. CE) and Sahyadrikhanda (5th–13th cent. CE) of Skandapurana, Brahmins are broadly classified into two groups based on geography. The northern Pancha Gauda group comprises five Brahmin communities, as mentioned in

1638-706: Is significant that no direct reference to NS was made before the seventh century," when it became accepted as the subject of attention for many poets, writers, and theorists. The Urubhanga and Karna-bhara are the only known tragic Sanskrit plays in ancient India. Though branded the villain of the Mahabharata , Duryodhana is the actual hero in Uru-Bhanga shown repenting his past as he lies with his thighs crushed awaiting death. His relations with his family are shown with great pathos. The epic contains no reference to such repentance. The Karna-bhara ends with

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1716-413: Is worried of his birth, his caste and his social status. Whether he is the son of Kunti and Surya, or Radha and Adhiratha? The mockery and adulation of the society moulds his person and fate. For a while he is moved by the meaninglessness of the war where men kill each other. He says that irrespective of his victory or defeat, war is a real waste. This vision adds to his turbulence. Karna tells Shalya about

1794-623: The 14th-century. The Pāli Canon depicts Brahmins as the most prestigious and elite non-Buddhist figures. They mention them parading their learning. The Pali Canon and other Buddhist texts such as the Jataka Tales also record the livelihood of Brahmins to have included being farmers, handicraft workers and artisans such as carpentry and architecture. Buddhist sources extensively attest, state Greg Bailey and Ian Mabbett, that Brahmins were "supporting themselves not by religious practice, but employment in all manner of secular occupations", in

1872-718: The Brahmins Raja Ram Mohan Roy led Brahmo Samaj and Dayananda Saraswati led the Arya Samaj . Some Brahmins formed an influential group in Burmese Buddhist kingdoms in 18th- and 19th-century. The court Brahmins were locally called Punna . During the Konbaung dynasty , Buddhist kings relied on their court Brahmins to consecrate them to kingship in elaborate ceremonies, and to help resolve political questions. This role of Hindu Brahmins in

1950-704: The Buddhist and other non-Hindu tradition is Mahano . Strabo cites Megasthenes, highlighting two Indian philosophical schools Sramana and Brahmana : Megasthenes makes a different division of the philosophers, saying that they are of two kinds, one of which he calls the Brachmanes , and the other the Sarmanes ... Patrick Olivelle states that both Buddhist and Brahmanical literature repeatedly define "Brahmin" not in terms of family of birth, but in terms of personal qualities. These virtues and characteristics mirror

2028-523: The Gupta Empire era and thereafter. However, the knowledge about actual history of Brahmins or other varnas of Hinduism in and after the first millennium is fragmentary and preliminary, with little that is from verifiable records or archaeological evidence, and much that is constructed from ahistorical Sanskrit works and fiction. Michael Witzel writes: Current research in the area is fragmentary. The state of our knowledge of this fundamental subject

2106-530: The Indian scholar Ganapati Shastri . Bhāsa had previously only been known from mentions in other works, such as the Rajashekhara 's Kāvya-mimāmsā , which attributes the play Swapnavāsavadattam to him. In the introduction to his first play Mālavikāgnimitram , Kālidāsa wrote: "Shall we neglect the works of such illustrious authors as Bhāsa, Saūmilla, and Kaviputra? Can the audience feel any respect for

2184-892: The Mughals, later to the British Raj. The East India Company also recruited sepoys (soldiers) from the Brahmin communities of Bihar and Awadh (in the present day Uttar Pradesh) for the Bengal army . Many Brahmins, in other parts of South Asia lived like other varna, engaged in all sorts of professions. Among Nepalese Hindus, for example, Niels Gutschow and Axel Michaels report the actual observed professions of Brahmins from 18th- to early 20th-century included being temple priests, ministers, merchants, farmers, potters, masons, carpenters, coppersmiths, stone workers, barbers, and gardeners, among others. Other 20th-century surveys, such as in

2262-522: The Royal tradition of Thailand , particularly for the consecration and to mark annual land fertility rituals of Buddhist kings. A small Brahmanical temple Devasathan , established in 1784 by King Rama I of Thailand, has been managed by ethnically Thai Brahmins ever since. The temple hosts Phra Phikhanesuan (Ganesha), Phra Narai (Narayana, Vishnu), Phra Itsuan (Shiva), Uma , Brahma , Indra ( Sakka ) and other Hindu deities. The tradition asserts that

2340-766: The Sanskrit language play was staged at the Siri Fort Auditorium in New Delhi on 29 March 2001. The play was performed as part of the National Theatre Festival of National School of Drama . It was designed and directed by Kavalam Narayana Panicker . The play had a duration of 55 minutes. Indian film actor Mohanlal portrayed Karna in the play. Karnabharam is created by weaving together several instances and situations that have been mentioned in different parts of Mahabharata, but as it

2418-725: The Thai Brahmins have roots in Hindu holy city of Varanasi and southern state of Tamil Nadu, go by the title Pandita , and the various annual rites and state ceremonies they conduct has been a blend of Buddhist and Hindu rituals. The coronation ceremony of the Thai king is almost entirely conducted by the royal Brahmins. According to 2007 reports, Brahmins in India are about five per cent of its total population. The Himalayan states of Uttarakhand (20%) and Himachal Pradesh (14%) have

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2496-522: The auspicious shloka, a seeking blessing or wishing well for the audience. It is also worth noting that the Mangala Shloka of Karnabharam seeks blessings of the Narasimha avatar of Vishnu. In this avatar, Vishnu is a furious and ferocious half-lion and half-man, who kills the demon Hiranyakashipu with his bare hands using the nails. Invocation of Narasimha may stir the emotions of fear and cast

2574-445: The battlefield had arrived. Karna finds himself filled with extreme agony and grief that manifest themselves from his whole demeanor, which was ironic given that it was a day of great battle for him (Shloka-6). But, Karna cannot shake off his recent discovery of the fact that he was the eldest son of Kunti (Shloka-7), who did not want him to kill his arch enemy - and now also his younger brother - Arjuna (Shloka-8). Karna also remembers

2652-412: The city of Trivandrum (now Thiruvananthapuram). The discovery of these manuscripts was made over a period starting from 1909 when ten plays and some parts of the eleventh play were found. None were carrying the name of their author. Soon after, two more were found and lastly, another intact play, ascertained as Dootavakyam was found - thus bringing the number of plays to 13. Karnabharam is the shortest and

2730-603: The classical period of India. Some of the Brahmin occupations mentioned in the Buddhist texts such as Jatakas and Sutta Nipata are very lowly. The Dharmasutras too mention Brahmin farmers. According to Haidar and Sardar, unlike the Mughal Empire in Northern India, Brahmins figured prominently in the administration of Deccan sultanates . Under Golconda Sultanate Telugu Niyogi Brahmins served in many different roles such as accountants, ministers, in

2808-461: The curse given by his Guru, Parashurama. This episode is enacted by correlating the narration of the present with the enacting of the past. The astra advised by Parashurama is found powerless at the needed hour. The entry of Indra disguised as a Brahmin, follows, who cunningly takes away the divine Kavacha and Kundala from Karna. He understands that the whole plot is masterminded by the shrewd Krishna and accepts his fate. The messenger from Indra offers

2886-544: The dark shadows of killing and death, which is also indicative of the nature of the plot of the play. Karna's memories of his mother's request not to kill his own brothers and the curse of his Guru are fresh in this scene. The battle of his life awaits him, as he is now the General of the Kaurava army. Yet, he knows that none of his expertise and his weapons will serve his will. Death is imminent in this case, as his adversary

2964-470: The defining documents of law and order, which kings were obliged to uphold. They were copied, translated and incorporated into local law code, with strict adherence to the original text in Burma and Siam, and a stronger tendency to adapt to local needs in Java (Indonesia)". The mythical origins of Cambodia are credited to a Brahmin prince named Kaundinya, who arrived by sea, married a Naga princess living in

3042-403: The difference that the latter was not sacerdotal. The Brahmins were expected to perform all six Vedic duties as opposed to other twice-borns who performed three. Historical records, state scholars, suggest that Brahmin varna was not limited to a particular status or priest and the teaching profession. Chanakya , a Brahmin born in 375 BCE, was an ancient Indian polymath who was active as

3120-430: The end, offers on his own, his armor and earrings. Karna of Karnabharam is a compulsive giver. Also, in the original, when asked by Indra to get something in return for a great act of charity, Karna asks for the ability to kill the enemy. In Karnabharam, a guilty Indra sends the weapon, which Karna refuses to accept, saying that he does not seek the return on charity. Bhasa's Karna is gallant and very, very generous. Third,

3198-412: The enemy for whom it was used. Bhasa Bhāsa is one of the earliest Indian playwrights in Sanskrit, predating Kālidasa . Estimates of his floruit range from the 4th century BCE to the 4th century CE; the thirteen plays attributed to him are commonly dated closer to the first or second century CE. Bhasa's plays had been lost for centuries until the manuscripts were rediscovered in 1910 by

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3276-449: The event involving his Guru's curse. As he narrates these things to Shalya, the king of Madra and Karna's charioteer, Indra approaches Karna with a request for a great favor. Indra is in the attire of a Brahmin , and he does not reveal his identity. Karna offers him many things, all of which were refused by Indra, until the time when Karna offers his armor and earrings. Indra accepts and goes away. "Indra cheated you!", cries Shalya. "No, it

3354-521: The families of Raksasas . He posits that this is an indication that some Brahmins are immigrants and some are also mixed. According to Abraham Eraly , "Brahmin as a varna hardly had any presence in historical records before the Gupta Empire era" (3rd century to 6th century CE), when Buddhism dominated the land. "No Brahmin, no sacrifice, no ritualistic act of any kind ever, even once, is referred to" in any Indian texts between third century BCE and

3432-563: The flooded lands. Kaudinya founded Kambuja-desa, or Kambuja (transliterated to Kampuchea or Cambodia). Kaundinya introduced Hinduism, particularly Brahma, Vishnu, Shiva and Harihara (half Vishnu, half Shiva), and these ideas grew in southeast Asia in the 1st millennium CE. The Chams Balamon (Hindu Brahmin Chams) form a majority of the Cham population in Vietnam . Brahmins have been part of

3510-462: The form of a Brahmin and asked for Karna's gold chest-armour and earrings. Karna suspected treachery, but since he did not want to break his vow of granting every wish made after his puja, he gave those two objects away. However, he knew that without those two divine objects on his body, he was vulnerable to death. Indra felt guilty at his own treachery and reciprocated by giving to Karna a single-use weapon that could never fail and caused certain death of

3588-429: The highest ritual status of the four social classes, and they also served as spiritual teachers ( guru or acharya ). In practice, Indian texts suggest that some Brahmins historically also became agriculturalists , warriors , traders , and had also held other occupations in the Indian subcontinent. It seems likely that Kannauj and Middle country was the place of origin of majority of migrating Brahmins throughout

3666-583: The land themselves, many supplementing their income by selling their labour services to other farmers. Many of the prominent thinkers and earliest champions of the Bhakti movement were Brahmins, a movement that encouraged a direct relationship of an individual with a personal god. Among the many Brahmins who nurtured the Bhakti movement were Ramanuja , Nimbarka , Vallabha and Madhvacharya of Vaishnavism, Ramananda , another devotional poet sant . Born in

3744-466: The late Maurya period at the earliest, and was already known by the 1st century BCE. Stoneman notes that the thirteen plays attributed to Bhasa are generally dated closer to the 1st or 2nd century CE. Other scholarly estimates of Bhasa's floruit range from the late 2nd century CE to the 4th century CE. Bhāsa's works do not follow all the dictates of the Natya Shastra . This has been taken as

3822-434: The late first century CE. He also states that "The absence of literary and material evidence, however, does not mean that Brahmanical culture did not exist at that time, but only that it had no elite patronage and was largely confined to rural folk, and therefore went unrecorded in history". Their role as priests and repository of sacred knowledge, as well as their importance in the practice of Vedic Shrauta rituals, grew during

3900-476: The least action-oriented among the plays written by Bhasa . Major elements of this play are the Mangala Shloka , Prologue, Entry of the soldier, Anguish of Karna, Curse of Parashurama, Finding of inner brilliance by Karna, Donation of Kavacha and Kundala, Receiving of Vimala power and Bharat Vakya. The play begins with a scene in which, a soldier sent by Duryodhana informs Karna that the time to go to

3978-519: The legendary King Udayana , probably a contemporary of the Gautama Buddha . The first person to revive Bhasa in modern Indian theatre was a Professor of Ancient Indian Drama at National School of Drama , and theatre director, Shanta Gandhi , who first directed productions of Madhyamavyayoga (1966) ("The Middle One") and Urubhanga ("The Broken Thigh") in Hindi. A decade later, his work

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4056-410: The length of "Karnabharam" should be given its due importance. Karnabharam is a one-act play, and its reading time is short. However, the play contains a multitude of staging signs, and their variety increases its performance time greatly (p. 51). So much so, that according to the authors, Bhasa's Madhyama Vyagoga, Urubhanga and Karnabharam take four times as long as it takes to read. Karnabharam ,

4134-571: The major scenes of this play is found in Pusalkar. Selected parts appear below: It is noticeable that the shloka seeking blessings from a deity is presented by the Sutradhara, who is introduced as "नान्द्यन्ते तत: प्रविशति सूत्रधार:।" (meaning: Sutradhara enters after Nandi). The Nandi occurs first, but we do not know how it was being performed in Bhasa's plays. After Nandi, the Sutradhara presents

4212-485: The medieval centuries. Coming from Kannauj is a frequent claim among Brahmins in areas distant from Madhyadesha or Ganges heartland. The term Brahmin appears extensively in ancient and medieval Sutras and commentary texts of Buddhism and Jainism . Modern scholars state that such usage of the term Brahmin in ancient texts does not imply a caste, but simply "masters" (experts), guardian, recluse, preacher or guide of any tradition. An alternate synonym for Brahmin in

4290-549: The mental agony experienced by Karna is an exploration and presentation by Bhasa. Although Karna's story appears in various parts of Mahabharata, all of them appearing together and serving the backdrop for Karna's intense stress, feeling of being let down in life and un-auspicious omens pointing at impending fate, Bhasa's Karna tells Shalya, "हतोSपि लभते स्वर्गं जित्वा तु लभते यश: उभे बहुमते लोके नास्ति निष्फलता रणे ॥ १२॥ [Meaning: If killed, one attains heaven and if victorious, gains glory. Both are highly esteemed in this world - there

4368-409: The mortal anguish of a man unsure of his identity. Karna, the protagonist is heroic and pathetic at the same time as he tries to find his place between the mocking and adulation of social forces on one side and the taunting challenges of fate on the other. The treatment of the play takes it beyond reality, beyond the caricature of farce into a realm that transcends the space and time and gets related to

4446-465: The mother of five Pandavas as always - either he or Arjun would die. The second story is that of Karna's sojourn with his Guru, Parashurama . Parashurama was a sworn enemy of Kshatriyas and he taught archery (Dhanurvidya) only to the Brahmins. Karna, however, had decided to learn from Parashurama only, so at the time of admission, when Parashurama asked for his Jati, Karna said he was a Brahmin - which

4524-544: The new British rulers. They were the first community to take up Western education and therefore dominated lower level of British administration in the 19th century. Similarly, the Tamil Brahmins were also quick to take up English education during British colonial rule and dominate government service and law. Eric Bellman states that during the Islamic Mughal Empire era Brahmins served as advisers to

4602-558: The play is characterized by a friendly dialogue between Karna and Shalya, his Charioteer. Shalya is consistently empathetic towards Karna, and even concerned about his interests - he warns Karna not to give away his armor and earrings to the brahmin-looking stranger. In the original story, Shalya was the king of Madra, and sympathetic towards the Pandavas. Karna had accepted to be a General of the Kaurava army provided Shalya drove his chariot. Shalya could not deny Duryodhana's request, but keeps

4680-450: The premonitions of the sad end of Karna , another epic character from Mahabharata . Early plays in India, inspired by Natya Shastra, strictly considered sad endings inappropriate. The plays are generally short compared to later playwrights and most of them draw on themes from the Indian epics, Mahabharata and Ramayana . Though he is firmly on the side of the heroes of the epic, Bhāsa treats their opponents with great sympathy. He takes

4758-411: The return on what I have gifted." ( Sanskrit : दत्तस्य न प्रतिगृह्णामि ) But, the messenger insists that he keep it "because of the request from a Brahmin." ( Sanskrit : ननु ब्राह्मणवचनात् गृह्यताम् ) Karna accepts and asks Shalya once again to take his chariot to where stands Arjuna ( Sanskrit : यत्रासावर्जुनस्तत्रैव चोध्यतां मम रथ: ). Thus, the play starts with a messenger of Duryodhana and ends with

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4836-553: The revenue administration, and in the judicial service. The Deccan sultanates also heavily recruited Marathi Brahmins at different levels of their administration. During the days of Maratha Empire in the 17th and 18th century, the occupation of Marathi Brahmins ranged from being state administrators, being warriors to being de facto rulers as Peshwa . After the collapse of Maratha empire, Brahmins in Maharashtra region were quick to take advantage of opportunities opened up by

4914-415: The social realities of today. Karna lingers in one’s consciousness as the symbol of Universal man in search of his own self-the ultimate dilemma of existence. The time and space of action is from the eleventh day in the war-field of Mahabharata. The great warrior Karna, the son of Surya is seen disturbed and depressed in the war-field instead of being mighty and powerful. The play analyses the reasons. He

4992-627: The south of the Vindhya mountain range. The term "Dravida" too has territorial, linguistic and ethnological connotations, referring to southern India, the Dravidian people, and to the Dravidian languages of southern India. The Pancha Dravida Brahmins are: The Dharmasutra and Dharmashastra texts of Hinduism describe the expectations, duties and role of Brahmins. According to Kulkarni, the Grhya-sutras state that Yajna , Adhyayana (studying

5070-407: The state of Uttar Pradesh , recorded that the primary occupation of almost all Brahmin families surveyed was neither priestly nor Vedas-related, but like other varnas, ranged from crop farming (80 per cent of Brahmins), dairy, service, labour such as cooking, and other occupations. The survey reported that the Brahmin families involved in agriculture as their primary occupation in modern times plough

5148-637: The text, residing north of the Vindhya mountain range . Historically, the Vindhya mountain range formed the southern boundary of the Āryāvarta , the territory of the ancient Indo-Aryan peoples , and Gauda has territorial, ethnographic and linguistic connotations. Linguistically, the term "Gauda" refers to the Sanskrit-derived languages of northern India. The Pancha Gauda Brahmins are: Subcastes of Gaur Brahmins are: Subcastes of Kanyakubja Brahmins are: The Pancha Dravida Brahmins reside to

5226-510: The values cherished in Hinduism during the Sannyasa stage of life, or the life of renunciation for spiritual pursuits. Brahmins, states Olivelle, were the social class from which most ascetics came. The term Brahmin in Indian texts has also signified someone who is good and virtuous, not just someone of priestly class. The earliest inferred reference to "Brahmin" as a possible social class

5304-500: The vedas and teaching), dana pratigraha (accepting and giving gifts) are the "peculiar duties and privileges of brahmins". John Bussanich states that the ethical precepts set for Brahmins, in ancient Indian texts, are similar to Greek virtue-ethics, that "Manu's dharmic Brahmin can be compared to Aristotle's man of practical wisdom", and that "the virtuous Brahmin is not unlike the Platonic-Aristotelian philosopher" with

5382-544: The work of a modern poet, a Kālidāsa?" Bhāsa's date of birth is uncertain: he likely lived after Aśvaghoṣa (1st-2nd century CE) as a verse in his Pratijna-yaugandharayana is probably from Aśvaghoṣa's Buddha-charita . He definitely lived before Kālidāsa (4th-5th century CE), who knew of his fame as an established poet. Bhāsa's language is closer to Kālidāsa than it is to Aśvaghoṣa. Indian scholar M.L. Varadpande dates him as early as 4th century BCE. According to British scholar Richard Stoneman, Bhasa may have belonged to

5460-423: Was Indra who was cheated by me", responds Karna. This is a thought-provoking response, as the reader wonders how exactly did Karna cheat Indra. It is true that Indra was obliged, favored and even dwarfed, but how Karna thinks that Indra was cheated, is a question that does not have a ready answer. When Karna promises Indra to give him whatever he wants, Indra blesses him with 'undying glory'. Karna wonders why, as it

5538-417: Was a lie. Then, once upon a time, when Parashurama had taken his disciples in the forest, Parashurama slept with his head on Karna's lap during siesta. A bug sat on Karna's thigh and began to bite so viciously that Karna started bleeding. Not wanting to disturb his Guru's sleep, Karna did not move or even make a sound. But the stream of warm blood touched Parashurama, who woke up and realized that such fortitude

5616-747: Was approached by playwright Kavalam Narayan Panikkar and theatre director, Ratan Thiyam using Manipuri dance and theatre traditions, and traditional martial art of Thang-Ta , who first performed Karna-bhara ("Karna's burden") in 1976, and later Urubhanga . Waman Kendre did an adaptation of Madhyama Vyāyoga in three different languages: O My Love in English, Mohe Piya in Hindi and Piya Bawari in Marathi. Brahmin Traditional Brahmin ( / ˈ b r ɑː m ɪ n / ; Sanskrit : ब्राह्मण , romanized :  brāhmaṇa )

5694-461: Was beyond a Brahmin. When confronted by the Guru, Karna admitted that he had lied about his Jati. Angered by this treachery, Parashurama cursed Karna that he would forget all his lie-begotten vidya in the moment of true need. The third story is about Karna's generosity and the vow of charity that remained unbroken even at the cost of his own life. Every morning, Karna performed puja of Surya, followed by

5772-405: Was born. He is now eager to watch the battle between Arjuna and Karna from the heavens by sitting on the back of his elephant Airavata . But, he also feels guilty of his own deceit, and so sends his messenger with an unfailing, deadly, single-use weapon called Vimala. Karna refuses it but accepts it only because he has never before refused a word of a Brahmin. Awasthi and Schechner (1988) note that

5850-412: Was customary, Bhasa made his own modifications discussed above. In the background is the story that identifies Karna as the son of Kunti, born of Surya ( Sanskrit : सूर्य ) at the time when she was still unmarried. Kunti felt ashamed of it, put Karna in a basket and floated him across the river. He was rescued and reared by a charioteer family. [REDACTED] As the legend goes, Karna was born with

5928-430: Was customary, the receiver did not give the usual blessing of 'live long' ( Sanskrit : दीर्घायु भव ). Karna is suspicious but goes ahead with the gracious act of giving unconditionally and with unshaken faith. A little while later, a messenger sent by Indra arrives and gives him what Indra sent in reciprocation - a weapon named Vimla, which never failed in killing the target. Karna again responds valiantly that "I never seek

6006-588: Was not a Kshatriya was probably not a lie. Again, in Mahabharata, Parashurama's curse is limited to use of Brahmastra by Karna. But in Karnabhara, the curse of Parashurama is, "Your weapons will be powerless at the moment of need (Shloka 10)." - this Karna of Bhasa faces a much more ominous threat. Further, the time of Indra ’s appearance in the play happens on the 17th day of the battle. In the Vyasa version, it happens much earlier. An interesting discussion around

6084-480: Was not a Kshatriya? In fact, rather than countering to the unfairness of the world by unfairness, Karna turned himself out as a great warrior and a philanthropist, a gracious giver, who gave unconditionally, without any expectations of returned favors. Yet, why did his enemy's father cheat him and robbed him of the only protection that was left with him? When the world was unapproving of him, refusing to recognize his true identity, only Duryodhana had helped him. Was it not

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