The Cruse or Karna by T.P. Kailasam

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’. 

Q:1 Karna - The voice of Subaltern.

 

1.1 Introduction: ‘Theory of Subaltern’

The term “subaltern” was popularised by Ranajit Guha and the Subaltern Studies Group to describe those excluded from dominant power structures—peasants, workers, women, and marginalized groups whose voices are suppressed in mainstream history.

Gayatri Chakravorty Spivak, in her essay “Can the Subaltern Speak?” (1988), argued that the subaltern is often denied the ability to represent themselves—their voice is either silenced or mediated through elite discourse.

1.2. Karna as Subaltern in the Play

1.2.1 Caste and Social Exclusion

Born to Kunti but raised by a charioteer, Karna is denied the privileges of Kshatriya identity. His attempts to gain recognition (learning archery from Drona, competing in Draupadi’s swayamvara) are blocked due to birth.

This aligns with subalternity: the exclusion of individuals from dominant narratives due to social hierarchy.

2.2 Denied Agency and Representation

Just as Spivak argued that the subaltern “cannot speak” without being mediated, Karna’s true identity remains hidden until too late. His life story is controlled by others—by Kunti, by curses, by fate—never by his own agency.

2.3 Dependency on Patronage

Karna’s empowerment comes through Duryodhana, who makes him king of Anga. But this reflects the subaltern paradox: empowerment is mediated through dominant elites, leaving him bound in loyalty even when it leads to downfall.

2.4 Voice of Protest

In Kailasam’s retelling, Karna becomes the tragic voice of protest against caste discrimination and divine injustice. His speeches embody the suffering of those who are silenced in mainstream epic narratives.

Unlike Arjuna (protected by Krishna), Karna stands alone—representing the silenced hero of Indian epic tradition.

3. Conclusion

Through the lens of Subaltern Studies, Karna can be seen as the epic representative of the marginalized. His tragedy reflects how caste, destiny, and structural power deny the subaltern both agency and recognition. Kailasam’s The Curse re-centres Karna’s story, allowing the subaltern voice to be heard—even if it is tragic and belated.

Q.2 Discuss the Various themes found in “The Curse”

Introduction

T. P. Kailasam’s The Curse retells the tragic life of Karna from the Mahabharata, focusing not on heroic battles but on the inner conflicts of a man marginalized by society and doomed by fate. Unlike Vyasa’s epic version, Kailasam humanises Karna, bringing out universal themes of suffering, injustice, and loyalty. The play resonates with modern sensibilities because it addresses not only destiny and heroism but also caste discrimination and social inequality.

1. Fate and Free Will

The central theme of the play is the power of fate over human effort. Karna is cursed twice: once by Parashurama, who discovers Karna’s deceit about his low birth, and again by a Brahmin whose cow Karna accidentally kills.

These curses dictate his downfall, making him helpless even though he is the most skilled warrior. The theme echoes the tragic inevitability found in classical tragedy: however noble the hero, fate decides the end.

2. Caste and Social Discrimination

Kailasam uses Karna’s rejection by teachers and society to highlight the cruelty of the varna (caste) system. Karna is denied education by Drona and respect by Draupadi in her swayamvara, not because of lack of merit but because of his charioteer background.

The play critiques social hierarchy, suggesting that talent is wasted when society values birth over worth. This theme gives the play a modern, reformist edge, resonating with early 20th-century Indian debates on caste reform.

3. Friendship and Loyalty

Karna’s unwavering loyalty to Duryodhana is a recurring theme. Even when Kunti reveals the truth about his birth, Karna refuses to abandon Duryodhana, saying he cannot betray the one who gave him honour when the world rejected him.

The play questions whether loyalty is truly a virtue if it binds a person to the cause of adharma. This theme makes Karna a tragic figure: noble in gratitude but trapped in misplaced loyalty.

4. Heroism and Tragedy

Karna is portrayed as a true tragic hero: noble, gifted, brave, but doomed by circumstances beyond his control. His heroism lies not only in battle but in his dignity amidst humiliation and rejection.

Like Oedipus or Hamlet, Karna’s greatness is inseparable from his suffering, which makes him one of the most human heroes in Indian mythology.

5. Identity and Recognition

Another important theme is hidden identity. Karna spends his life unaware of his Kshatriya lineage. When Kunti finally reveals the truth, it comes too late—he cannot turn against Duryodhana.

This delayed recognition heightens his tragedy and highlights the cruelty of destiny. The theme also reflects the universal human longing for acceptance and belonging.

6. Divine Injustice

Unlike Arjuna, who is supported by Krishna, Karna faces battle alone, stripped of divine favour. The gods, rather than helping him, contribute to his downfall through curses and denials.

This theme challenges the fairness of divine justice, making The Curse not just a mythological retelling but a philosophical critique of destiny and divinity.

7. Human Suffering and Existential Anguish

At its deepest level, the play is about human suffering—the pain of rejection, the humiliation of social exclusion, the loneliness of carrying unrecognised greatness.

Karna becomes a symbol of existential anguish: a man searching for meaning in a world where fate, society, and gods deny him justice. This universality is why modern readers can connect to Karna’s plight beyond the epic context.

Conclusion

The themes in The Curse—fate vs. free will, caste discrimination, loyalty, tragic heroism, hidden identity, divine injustice, and human suffering—together create the portrait of Karna as one of literature’s greatest tragic figures. Kailasam transforms Karna from a side character in the Mahabharata into the very embodiment of the marginalised hero. His play is not just a mythological drama but also a social critique, a philosophical reflection on destiny, and a human document of suffering.

References: 

Kailasam, T. P. Myths in the Play's of T.P.Kailasam: ¿Father of Modern Kannada Theatre¿. LAP Lambert Academic Publishing, 2017.

Spivak, Gayatri Chakravorty. Can Sablatrun Speak? Arizona, United States, Northern Arizona University, 1899, https://jan.ucc.nau.edu/~sj6/Spivak%20CanTheSubalternSpeak.pdf . Accessed 2 Oct 2025.