Srikrishna speaks to Karna in Udyoga Parvam of Mahabharatam
Karanam Ramakumar
Karanam Ramakumar
In Udyoga Parvam of Mahabharatam, Srikrishna goes to Hastinapura as representative of Pandavas, who, after thirteen years of vanavasam, wanted that Dhritarashtra part their share of kingdom back to them. All the persuasions of Srikrishna come to nought. On his return journey, Srikrishna urges Karna to accompany him for a while. Srikrishna reveals to Karna that he is not Radheya but the eldest of kaunteyas, in fact elder to Yudhistir also. What follows is a beautiful exposition of Srikrishna's entreaties to Karna soliciting his return to Pandava clan and accept his rightful place to become emperor of Kuru dynasty.
There is one dialogue of Srikrishna unto Karna that attracted extensive discussion and debate among the scholars. Towards the end of his entreaties, Srikrishna says to Karna:
राजन्या राजकन्याश्चाप्यानयन्त्वाभिषेचनम्
षष्टे च त्वां तथा काले द्रौपद्युपगमिष्ग्यति
The above text is taken from Maharishi Mahesh Yogi's website (Maharishi university of management, Vedic literature collection). With a view to having as authentic Sanskrit text as possible, I accessed different editions of Mahabharata published previously. These include
• Mahabharata with Bhavadipa commentary of Nilakantha, published by Gopal Narayan and Co., Bombay, 1901. According to the publishers this edition is dated to 17th century. Subsequent editions of Mahabharata both from North and South India did refer to this edition.
• Sriman Mahabharatam, a new edition, mainly based on the Southern Indian Texts, with footnotes and readings, published by T.R. Krishnacharya, proprietor, Madhva Vilas Book Depot, Kumbakonam, printed by R.V. Shedge for the proprietor at the Nirnayasagar Press, 28 Kolbhat Lane, Bombay (1914)
• The Mahabharata (Southern Recension), critically edited by P.P.S. Sastri, B.A. (Oxon), M.A., published by Vavilla Ramaswamy Sastrulu and Sons, Madras (1931-1933).
• Critical Edition of Mahabharata: Electronic text of Mahabharata (Critical Edition) available from Dr. Muneo Tokunaga and Bhandarkar Oriental Research Institute (BORI) and Dr. John Smith
In addition to the above texts, I also accessed 4 editions of Andhra Mahabharatam: published by Vavilla Ramaswamy pantulu and Sons, Andhra Pradesh Sahitya Academy, Osmania University, and Tirumala Tirupati Devastanamulu (this one through discussion with my brother Sampath Kumar).
Further, I referred to The Mahabharata KRISHNA-DWAIPAYANA VYASA: VOL IV: VIRATA and UDYOGA PARVA, Translated into English prose from the original Sanskrit Text By PRATAP CHANDRA ROY, C. I. E., ORIENTAL PUBLISHING CO., 11D, ARPULI LANE, CALCUTTA-12 and Published by Dhirendra Nath Bote, 38A, Motijheel Avenue, Calcutta-28. This book is very similar to another book The Mahabharata of Krishna-Dwaipayana Vyasa, Translated into English Prose from the Original Sanskrit Text by Kisari Mohan Ganguli [1883-1896].
Besides, I had the fortune of listening to many erudite scholars who delivered their pravachanas in Telugu.
The text from BORI edition is same as that of Maharishi University of management. In the remaining Sanskrit editions, there is a minor variation in the second line as compared to the Maharishi's text.
राजन्या राजकन्याश्चाप्यानयन्त्वाभिषेचनम्
षष्टे त्वां च तथा काले द्रौपद्युपगमिष्ग्यति
I could not locate any previous reference in Mahabharatam to whether Srikrishna had prior knowledge of Karana's birth that he is the son of Kunti, Pandavas' mother. During swayamvara of Droupadi, Srikrishna recognises Pandavas sitting among Brahmins incognito and points out to Balarama. But the first meeting between Srikrishna and Pandavas takes place immediately after Arjuna wins over Droupadi (Krishna, daughter of Drupada) when Srikrishna goes to the place where Pandavas are staying. He pays respects to Kunti and Yudhishtir. We infer from this that Srikrishna is younger to Yudhishtir. Obviously he has to be younger than Karna. Srikrishna being God Almighty, we take it that He knows everything.
Divergent interpretations have been put forward to explain the “real meaning” of the text in line 2 of the above sloka. The main reason stems from the fact that King Drupada's daughter Krishna is married to Pandavas who are 5 in number. The words “षष्टे", and "तथा काले" have been interpreted differently by different scholars. For example, Kisari Mohana Ganguli and Pratap Chandra Roy in their translation say “During the sixth period, droupadi also will come to thee (as a wife)”. “षष्टे", and
"तथा काले" are translated as sixth period. But the most intriguing in this translation is “droupadi also will come to thee (as a wife)”. Two questions crop up immediately: What is this sixth period? And how could Srikrishna mentions that Droupadi become of wife of Karna? The very fact that the words “as a wife” are bracketed, shows the dilemma of the translators.
In Andhra Mahabharatam, Kavi Brahma Tikkana Somayaji, taking into consideration the prevailing customs during his time that continue even to this day, translated the second line into Telugu as (roughly translated into English), “you (Karna), being the eldest of Pandavas (who are husbands of Krishna), could also be considered to become her sixth husband.” Thus Tikkana invoked the prevailing tradition among Andhras to explain away the word “षष्टे". At the same time, note the subtle difference here. Tikkana did not say that Droupadi would marry Karna. His translation simply says he could be the sixth husband of Droupadi.
During discussions with many people, I was apprised of another interpretation purportedly by Brahmasri Malladi Chandrasekhara sastry. Sastry garu apparently took recourse to astrological auspicious timings to avoid the interpretation of “षष्टे" as “6th husband”. It seems after dividing the time interval between sunrise and sunset into eight parts, coronation of kings normally is carried out during the sixth part. Thus the word “षष्टे" became the astrological sixth period during which time coronation functions take place. “During that sixth period, Droupadi reaches you.” (May be the sixth period in the English translation is this astrological sixth period!)
Thus different scholars explained away the meaning of “षष्टे". Before I give my own interpretation of the sloka, let us go back in Mahabharata and list out certain events such as Droupadi's past births and the reasons why Droupadi had to have only five husbands.
• The first reference is from Sage Vyasa himself. When Pandavas decided to move to Panchala province ruled by King Drupada to be in time for Droupadi's swayamvaram, Vyasa maharshi meets with them and recounts the story of a pious and chaste woman who does penance for seeking a husband. Lord Sankara blesses her with five husbands in her next birth. Vyasa Maharshi mentions that that woman has taken birth as Droupadi. And he blesses the Pandavas.
• Arjuna wins over Droupadi and the Pandavas are invited by King Drupada. There Yudhishtir informs him that all five would marry Droupadi. Again Vyasa maharshi convinces the king by saying that Droupadi is destined to have five husbands by recounting elaborately the past birth of Droupadi. He further tells the king that not only Lord Sankara but even Srimaha Vishnu blessed this.
Now naturally a question arises. How could Vyasa maharshi knowing very well that Droupadi should have only five husbands, propose through Srikrishna that she could have Karna as the sixth husband? Vyasa maharshi is a master story teller. In his entire magnum opus, he maintains immaculately the sequence of events depicting each character befitting his role. It is entirely inconceivable that Lord Srikrishna could entice Karna with the “6th husband” dangle. His role in Udyogaparvam as representative of Pandavas, even though it is a failed mission, is one of the best depictions by the sage. That is the reason why so many different interpretations were doled out to explain away the “षष्टे". Without going into discussion as to which interpretation can be accepted, I wish rewrite the second line in the following way:
च तथा काले षष्टे त्वां द्रौपद्युपगमिष्ग्यति
I venture to add my own interpretation.
Let me confess right at the beginning. I am not a scholar nor do I proclaim to have read and understood our great epics, Itihasas or Puranas. I also know that Sanskrit is the most advanced language in days of yore and even now in this computer age. The greatness of the language is its brevity, syntax and the elaborate meanings embedded in the briefest of the words.
We all know that “Dasarathi” refers to Sri Rama. “Son of Dasaratha” is how the word “Dasarathi” is described. Now Dasaratha has four sons. Besides Sri Rama, we have Bharata, Lakshmana and Satrugna. I have been curious to know whether the word “Dasarathi” can also be used to refer to the other three sons of Dasaratha. From the description of the word, I feel we can use the word to refer to all the sons of Dasaratha. Perhaps since time immemorial the word has been used to address Sri Rama, the word “Dasarathi” is taken for granted to mean only Sri Rama.
Now if Dasaratha were to have a daughter, by what generic name she could have been referred to? Can the word “Dasarathi” also be used to refer to female offspring of Dasartha? (There is one reference to Santa, the adopted daughter of King Romapada as having born to King Dasaratha and Queen Kausalya)
King Janaka's daughter Sita is also called Janaki meaning Janaka's daughter. By this logic of “Janaki”, we may say that perhaps “Dasarathi” may also be used to refer to daughter of Dasaratha. Or “Janaki” may be used to address son of Janaka if he were to have one.
Now let us extend this argument a little further. Kind Drupada has a son and a daughter. Drustadyumna and Krishna are their names. Krishna is also called “droupadi” meaning daughter of Drupada.
Now my question is whether I can refer Drushtadyumna also as “droupadi”? Notwithstanding the generic usage since time immemorial, I venture to put forth that, keeping in mind the brevity of Sanskrit language, and taking into consideration of the stree pratyayas (and absence of them), these are generic words and may also be used for both the siblings (daughters and sons). I seek the indulgence of the readers to present the following interpretation to the sloka:
“And at that time (coronation ceremony function), with all the six (5 Pandavas and Krishna, their spouse), Drustadymna (Droupadi) will reach you”. I treated “षष्टे" as a cardinal number in dative case (Tritiya vibhakti) and “त्वां" in accusative case (Dwitiya vibhakti).
Drustadyumna is expected to be the Commander-in-Chief of Pandavas. It is entirely in the fitness of the occasion that he should be bringing the dignitaries to the coronation ceremony. It is the tradition that the commander-in-chief ushers the dignitaries during the coronation of kings and emperors. For me, the very thought of Droupadi, the most dignified character of Mahabharata and an about-to-become queen, reaching Karna all alone on her own for his coronation during the sixth period or to have him as her sixth husband, is inconceivable.
One may point out that Srikrishna already refers to Pandavas in earlier slokas during his conversation with Karna. It is thus superfluous to bring in them again. My justification is that initially Srikrishna tells Karna what would happen in the event his birth is known to all.
पादौ तव ग्रहीष्यन्ति भ्रातरः पञ्च पाण्डवाः
द्रौपदेयास्तथा पन्चसौभद्रस्चापराजितः
राजानो राजपुताश्च पाण्डवार्थे समागताः
पादौ तव ग्रहीष्यन्ति सर्वे चान्धकवृष्णायः
“O sire, let the Pandavas know thee as a son of Kunti born before Yudhishthira. The brothers, the five Pandavas, the son of droupadi, and the invincible son of Subhadra. will all embrace thy feet. All the kings and princes, again, that have been assembled for the Pandavacause, and all the Andhakas and Vrishnis, will also embrace thy feet.”
The subsequent slokas describe the coronation function and what is expected during such function. Another query that could be raised is how could Srikrishna foresee that Drustadymna is the commander-in-chief? But I am sure the discerning readers can easily find answer to this.
