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Enigmas in the life of Guru Dronacharya

  1. Seeking wealth from Drupada and on refusal seeking revenge – Dronacharya is born a brahmin. Brahmins are traditionally associated with non-violence, spiritual wisdom, and teaching. Traditionally, Brahmins are expected to lead a life of simplicity, focusing on spiritual pursuits rather than material wealth. Emphasizing detachment from worldly possessions, Brahmins are often depicted as prioritizing knowledge, teaching, and religious duties over financial gain. Drona, despite being a Brahmin, seeks revenge, engages in warfare, and prioritizes personal honour and retribution over forgiveness and detachment.
  2. A flawed Guru – Dronacharya is a flawed guru because he imparts knowledge with a condition relating to the fees that must be his on completion of the course: the defeat of Drupada.  A traditional guru imparts knowledge selflessly, driven by a sense of duty to educate and uplift their students, without attaching personal conditions to their teachings. The role of a guru is seen as a sacred responsibility, embodying spiritual and ethical integrity, and serving as a moral guide for the students. Despite being a learned and skilled teacher, Guru Drona places a condition on his teachings. He asks his students to defeat Drupada and capture him as a guru Dakshina, intertwining personal vendetta with his professional role. This demand is driven by personal motives—his desire for revenge against Drupada—rather than the educational or spiritual betterment of his students. By using his students to achieve his personal revenge, Drona exploits the trust and loyalty of his disciples, which is a significant deviation from the ethical standards expected of a guru. Drona’s manipulation of his students for his revenge mission raises ethical questions about his integrity and the morality of his teachings. Using education for personal gain weakens the sacred bond between teachers and students.
  3. Nepotism and Favouritism – Arjuna was Guru Drona’s favourite student. Drona’s love for Arjuna was only second to his love for his son Ashwatthama. As his son, Ashwatthama received privileged treatment and access to knowledge and weapons that were not readily available to others. To ensure his students spent more time on tasks, he gave each one a narrow-mouthed vessel for fetching water, which took longer to fill. However, he gave his own son, Ashwatthama, a broad-mouthed vessel, allowing him to fill it quickly and return sooner. During this extra time, Drona taught Ashwatthama advanced weapon techniques. Similarly, he gave special trainings and weapons to his favourite student Arjuna.

Dronacharya’s favouritism towards Arjuna stems from Arjuna’s exceptional talent and dedication. Drona sees in Arjuna the ideal disciple, one who embodies the qualities of a perfect student, and thus invests more into him. This favouritism, however, breeds resentment among other students, particularly the Kauravas, who feel neglected and unfairly treated. This resentment creates discord and undermines the unity and morale of the students.

Dronacharya’s favouritism towards Arjuna and nepotism towards his son Ashwatthama underscore the enigma of his character, presenting a guru who, despite his wisdom and skills, succumbs to personal biases and emotions. This behaviour starkly contrasts with the ideal of a guru who should be impartial and above favouritism. Drona’s actions reveal the inherent contradictions and ethical challenges in balancing personal desires with professional responsibilities, highlighting the complex interplay of human emotions, moral dilemmas, and the pursuit of dharma.

  • Guru Drona’s demand for Ekalavya’s thumb – Ekalavya, a young prince of the Nishadha tribe, seeks instruction from Drona, who rejects him due to his non-Kshatriya caste. Undeterred, Ekalavya retreats to the forest, fashions a clay image of Drona, and diligently practices, worshipping the image as his guru. Through sheer determination, he becomes a warrior of exceptional skill, rivalling the young Arjuna. One day, while Ekalavya is practicing, a dog barks, and without looking, he shoots arrows to seal the dog’s mouth without harming it. The Pandava princes encounter the dog and are astonished by the feat, prompting them to find Ekalavya, who claims to be Drona’s pupil. Worried that his promise to make Arjuna the greatest warrior is threatened, Drona visits Ekalavya with the princes. Despite being rejected by Drona, Ekalavya worships him as his guru. Drona, angered by Ekalavya’s claim and concerned about his growing prowess, asks for a guru Dakshina. Motivated by his favouritism towards Arjuna, Drona demands Ekalavya’s right thumb. Ekalavya, understanding the request would irreparably harm his archery, unhesitatingly cuts off his thumb and offers it to Drona.

Dronacharya’s rejection of Ekalavya due to his lower caste, combined with his demand for Ekalavya’s thumb to ensure Arjuna’s supremacy, encapsulates the paradox of his character. As a guru, Drona is expected to impart knowledge impartially and nurture talent regardless of social status. However, his actions reveal deep-seated biases, favouritism, and adherence to societal norms that conflict with the ethical ideals of his role. This paradox underscores the complexities and contradictions in Drona’s character, reflecting broader themes of caste discrimination, ethical dilemmas, and the multifaceted nature of human behaviour explored in the Mahabharata.

  • Despite being Brahmana, Dronacharya takes part in the war. – The participation of Dronacharya, a Brahmin, in the Kurukshetra War presents a paradox, given the traditional roles and duties associated with his caste. This paradox stems from the conflicting demands of his professional responsibilities, personal loyalties, and the societal expectations of a Brahmin. Traditionally, people expect Brahmins to engage in spiritual, educational, and priestly duties, focusing on non-violence, teaching, and guidance rather than physical combat. Despite being a Brahmin, Drona is a master of martial arts and military strategy, a Skillset typically associated with Kshatriyas. He serves as the royal preceptor to the Kuru princes, teaching them the arts of war.

As a teacher and mentor to the Kuru princes, Drona feels a strong sense of loyalty to Hastinapura and its ruling family. This allegiance compels him to take part in the war to support the Kauravas. He justifies by saying, “A man is the slave of wealth, but wealth is not one’s slave. Bound I have been with (their) wealth by the Kauravas! It is for this, that like an eunuch I shall fight for the sake of the Kauravas”. Drona’s involvement in the war illustrates the conflict between his dharma (duty) as a Brahmin, which calls for non-violence and spiritual guidance, and his dharma as a teacher and protector of his students, which leads him into the battlefield. Through Drona’s character, the Mahabharata delves into the ethical and moral ambiguities faced by individuals, offering a nuanced exploration of duty, loyalty, and the human condition.

  • Death of Abhimanyu – On the thirteenth day of the Kurukshetra war, Dronacharya, the formidable commander of the Kaurava army, unveiled a strategic labyrinth known as the Chakravyuha. Dronacharya designed this intricate formation to capture Yudhishthira, the eldest Pandava brother. Dronacharya knew well that only Arjuna, the greatest archer, and Krishna, the divine charioteer, possessed the knowledge to navigate its deadly twists and turns. Meanwhile, the Trigarta warriors, allies of the Kauravas, engaged Arjuna and Krishna in a fierce battle on a distant flank, effectively luring them away. This diversion allowed the main Kaurava army to tear through the Pandava ranks. Little did most know that Abhimanyu, Arjuna’s young son, had overheard the strategy during a training session. Though he knew how to enter the Chakravyuha, he was never taught the method of escape. Despite this limitation, Abhimanyu, fuelled by his loyalty and unwavering courage, volunteered to lead the Pandava charge into the formation at Yudhishthira’s request. Abhimanyu, a warrior of exceptional skill, carved a path of destruction through the Chakravyuha, single-handedly slaying countless Kaurava soldiers. Even the seasoned warrior, Dronacharya, marvelled at his prowess, showering him with praise. This, however, infuriated Duryodhana, the Kaurava prince, who saw Abhimanyu’s brilliance as a threat.  As Abhimanyu wreaked havoc within the formation, Jayadratha, the king of Sindhu, intervened. He single-handedly held back the remaining Pandava forces, effectively isolating Abhimanyu within the Chakravyuha. Unaware of the escape route, Abhimanyu continued his rampage, determined to break free. However, the tide of the battle began to shift. Duryodhana’s taunts spurred Dronacharya into compromising his own moral compass. He ordered the mightiest Kaurava warriors, including himself, to attack Abhimanyu simultaneously. This blatant violation of war etiquette, targeting a lone warrior surrounded by many, saw the Kauravas rain down arrows and disable Abhimanyu’s chariot, leaving him dismounted and vulnerable. Exhausted from his valiant stand and deprived of his chariot, Abhimanyu continued to fight on the ground. But ultimately, overwhelmed and outnumbered, he fell victim to a brutal attack by the Kauravas. The death of Abhimanyu marked a turning point in the war, igniting a fire of vengeance within the Pandavas. It also exposed the moral contradictions that plagued the battlefield, highlighting the ruthlessness that lurked beneath the surface of some warriors.
  • Unethical actions as Commander-in-Chief – As the commander-in-chief of the Kaurava army during the Kurukshetra war, Drona resorted to several actions that can be considered unethical. These actions, while strategically effective, often raised questions about their adherence to the principles of dharma (righteousness). Drona often used his knowledge of divine weapons (astras) against common soldiers and ordinary warriors on the Pandava side.  The use of immensely powerful divine weapons against regular soldiers was considered overkill and against the spirit of fair combat. The Kurukshetra war was supposed to be fought according to certain ethical codes, known as Dharmayuddha, which included not attacking unarmed warriors, not attacking someone from behind, and not fighting after sunset. Drona, on several occasions, either directly violated these rules or condoned their violation by other Kaurava warriors. Such actions undermined the principles of fair combat and contributed to the war’s increasing brutality.
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The Enigmatic Character of Dhritarashtra

The Mahabharata, one of the greatest epic tales from ancient India, offers a vast array of characters, each with their own complexities, motivations, and enigmas. Among them, Dhritarashtra, the blind king of Hastinapura, stands out as a figure of profound tragedy and mystery. His life, filled with contradictions, moral dilemmas and profound tragedies, offers deep insights into the human condition and the complexities of dharma (duty/righteousness). As the blind king of Hastinapura, his reign and decisions significantly influence the course of the epic’s events.

Early Life and Ascension to the Throne

Dhritarashtra was born to Vichitravirya’s wife Ambika and Vyasa, the sage. A bad omen marked his birth: his mother, Ambika, closed her eyes out of fear when Vyasa approached her, resulting in Dhritarashtra being born blind. This blindness would symbolize not only his physical state but also his moral and spiritual vision throughout his life.

Despite his blindness, Dhritarashtra was a formidable individual, endowed with immense physical strength and intellect. However, his blindness was perceived as a significant disadvantage for a king, and hence, his younger brother Pandu was chosen to rule Hastinapura. The sidelining of Dhritarashtra in favour of Pandu set the stage for future conflicts and his deep-seated sense of insecurity and resentment.

The Enigma of Blindness

Dhritarashtra’s blindness is both a physical condition and a metaphorical theme running throughout his life. While it limits his ability to perceive the world directly, it also symbolizes his moral and emotional blindness. Despite being well-versed in the shastras (scriptures) and having the guidance of wise counsellors like Vidura and Bhishma, Dhritarashtra often fails to see the impending dangers and injustices happening around him, particularly those perpetrated by his own sons.

Marriage and Family Dynamics

When Dhritarashtra was old enough to marry, Bhishma asked King Subala of Gandhar for his daughter Gandhari’s hand in marriage. Subala, though hesitant about a blind son-in-law, agreed due to the prestige and the fear of Bhishma’s power. Gandhari unwillingly submitted to the will of her father, and to live with a husband who is blind.

Gandhari, in a gesture of solidarity and empathy, blindfolded herself for life to share her husband’s darkness. This act of sacrifice and loyalty added a complex layer to their relationship. Gandhari’s decision, motivated by duty and devotion, led to a shared experience of symbolic blindness for both her and her husband.

Pandu’s Shadow and the Rise of Envy

Dhritarashtra, the eldest son of King Vichitravirya, is denied the throne because of his blindness. The crown passes to his younger brother Pandu, despite Dhritarashtra being the rightful heir. This denial sows the seeds of resentment in Dhritarashtra’s heart. He feels cheated of his birthright, a feeling that festers and fuels his ambition for power.

Prosperity and righteousness marked Pandu’s reign. He fathers the Pandavas, who are hailed for their valour and virtue. Dhritarashtra, fathers the Kauravas, who are impulsive and power-hungry. This disparity breeds envy in Dhritarashtra. He sees the Pandavas as a threat to his lineage and a constant reminder of his denied kingship.

The Birth of the Kauravas

The birth of the Kauravas, particularly the eldest son Duryodhana, is a crucial turning point in Dhritarashtra’s life. Duryodhana’s birth was unusual and unsettling, with strange signs like donkeys braying and jackals howling, but Dhritarashtra ignored them. Despite these warnings and the wise counsel of Vidura, who suggested that Duryodhana should be abandoned for the greater good, Dhritarashtra’s blind love for his son prevents him from taking decisive action. This decision sets the stage for the future conflicts and tragedies. Even though married before his younger brother Pandu, Duryodhana; his eldest son was born after Yudhishthira, the eldest son of Pandu, who becomes the natural successor for the kingdom.

The Enigma of Fatherhood

Dhritarashtra’s relationship with his sons was complex. He passionately loves them but fails to guide them properly. He condones their misdeeds, particularly Duryodhana’s jealousy towards the Pandavas. This inaction stems from his own insecurities and fear of losing control. He becomes a silent enabler, setting the stage for the inevitable conflict. Dhritarashtra’s indulgence of Duryodhana’s whims and his failure to reprimand him for his wrongdoings illustrate his moral blindness and lack of effective leadership.

The Blind King: Symbolism and Reality

Dhritarashtra’s blindness serves as a powerful symbol throughout the Mahabharata. His inability to see the world physically parallels his moral and ethical blindness. Despite his wisdom and occasional insights, he frequently failed to act justly or decisively when it mattered most. This duality of being wise yet impotent highlights one of the central enigmas of his character.

As a king, his inability to assert authority independently marked Dhritarashtra’s reign. His decisions were heavily influenced by his ambitious and unscrupulous Brother-in-Law, Shakuni, and his aggressive son, Duryodhana. This reliance on others for guidance and decision-making further exemplifies his inner conflicts and weaknesses.

Dhritarashtra is one person who could have avoided the war, had he followed the advice of elders in the Sabha such and Bhishma, Drona and Kripa and Vidura, his half-brother and Chief Minister. His inaction finally led to the total annihilation of the Kauravas and their allies. However, he has also contributed immensely to the world at large through his participation in some of the vital events and discussions that gave us great teachings and knowledge, such as Bhagavad Gita, Vidura Niti and Sanat Sujatheeyam.

The Internal Struggle: Duty vs. Desire

Dhritarashtra is caught in a constant battle between his duty as a king and his desire to see his sons on the throne. He knows the Kauravas are wrong in their pursuit of power through deceit. Yet, his love for them clouds his judgment. This internal conflict paralyzes him, making him a reluctant participant in the brewing war.

The Dice Game and Draupadi’s Disrobing

One of the most critical episodes in the Mahabharata involving Dhritarashtra is the infamous game of dice. Encouraged by Duryodhana and Shakuni, the game was orchestrated to dispossess the Pandavas of their kingdom and wealth. Despite knowing the moral and ethical implications, Dhritarashtra allowed the game to proceed, driven by his blind love for his sons and his inability to assert his moral authority.

The humiliation of Draupadi, the wife of the Pandavas, in the court of Hastinapura during the dice game is one of the most harrowing scenes in the epic. Dhritarashtra’s passive role during this event, where he neither stops the injustice nor adequately addresses it afterward, underscores his moral blindness and his failure as a ruler and a protector of dharma.

The War of Kurukshetra

The culmination of Dhritarashtra’s failures as a king and father is the Kurukshetra War, a monumental conflict between the Kauravas and the Pandavas. Throughout the lead-up to the war, Dhritarashtra vacillates between his attachment to his sons and his understanding of the righteousness of the Pandavas’ cause. Despite many opportunities to make peace, his inability to act decisively contributes to the war’s outbreak. The war results in the near-total annihilation of his lineage, a tragic outcome that he had the power to prevent but was unable to due to his indecisiveness and moral blindness. His dialogues with Sanjaya, who narrates the events of the battlefield, reflect his deep internal turmoil and his awareness of the inevitable destruction that his decisions had wrought.

The Aftermath and Final Days

After the devastating war, Dhritarashtra’s life is marked by profound grief and regret. The loss of all his sons, especially Duryodhana, plunges him into deep sorrow. His conversations with the surviving Pandavas, especially Yudhishthira, are filled with remorse and a longing for redemption. These moments offer a glimpse into his internal turmoil and the heavy burden of his failures as a king and father. Despite his past mistakes, Dhritarashtra’s eventual acceptance of his fate and his withdrawal to the forest for penance with Gandhari show a desire for atonement and inner peace.

The Duality of Dhritarashtra: Strength and Weakness

Dhritarashtra’s character is a study in duality and contradiction. He possessed immense physical strength yet was physically blind; he had profound wisdom yet lacked the moral courage to act upon it. His life was a constant struggle between his duties as a king and his affections as a father. These contradictions make Dhritarashtra one of the most complex and tragic figures in the Mahabharata.

Dhritarashtra’s Legacy

Dhritarashtra’s legacy is one of tragedy and caution. His life serves as a poignant reminder of the consequences of moral and emotional blindness. His story is a complex tapestry of love, loyalty, duty, and failure. It underscores the importance of righteous leadership, the dangers of unchecked ambition, and the profound impact of parental influence on one’s progeny.

Affection vs. Duty:

Dhritarashtra’s deep affection for his sons, especially Duryodhana, often clouded his judgment. His inability to discipline his sons and curb their destructive ambitions ultimately led to the downfall of the Kuru dynasty. His love for his family was his greatest strength and his greatest weakness.

Wisdom vs. Action:

Despite his profound understanding of dharma and the consequences of adharma (unrighteousness), Dhritarashtra often failed to act. His wisdom was not matched by his ability to make just decisions or take decisive actions, leading to catastrophic results for his kingdom and family.

Conclusion

The character of Dhritarashtra in the Mahabharata is a study in contrasts and complexities. His life is a series of enigmas, from his birth and blindness to his reign and ultimate downfall. Through his story, the Mahabharata explores themes of power, responsibility, morality, and the human condition. Dhritarashtra’s tragic flaws and the catastrophic consequences of his decisions provide timeless lessons on the importance of vision – both literal and metaphorical – in leadership and life.

Dhritarashtra remains an enigma. Is he a victim of circumstance or an architect of his own downfall? Is he a man consumed by ambition or a father blinded by love? The Mahabharata offers no easy answers. It leaves the reader to grapple with the complexities.

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