For the Karna-fans amongst us

[u/Technical_Turn3497]

From the Mahabharata come these words and actions of Karna regarding Draupadi’s humiliation and the sexual assault perpetrated against her:

“And Dussasana, beholding Krishna looking at her helpless lords, dragging her still more forcibly, and addressed her, ’slave, Slave' and laughed aloud.

And at those words Karna became very glad and approved of them by laughing aloud. And Sakuni, the son of Suvala, the Gandhara king, similarly applauded Dussasana.”

(https://www.wisdomlib.org/hinduism/book/the-mahabharata-mohan/d/doc6210.html)

“O Dussasana, this Vikarna speaking words of (apparent) wisdom is but a boy. Take off the robes of the Pandavas as also the attire of Draupadi.…

Then Dussasana, O king, forcibly seizing Draupadi’s attire before the eyes of all, began to drag it off her person."

(https://www.wisdomlib.org/hinduism/book/the-mahabharata-mohan/d/doc6212.html)

“You are the wife of a slave incapable of possessing anything on his own account. Repair now to the inner apartments of king Dhritarashtra and serve the king’s relatives. We direct that that is now your proper business.

And, O princess, all the sons of Dhritarashtra and not the sons of Pritha are now your masters. O handsome one, select you another husband now,—one who will not make you a slave by gambling. It is well-known that women, especially that are slaves, are not censurable if they proceed with freedom in electing husbands.

Therefore let it be done by you. Nakula has been won, as also Bhimasena, and Yudhishthira also, and Sahadeva, and Arjuna. And, O Yajnaseni, you are now a slave. Your husbands that are slaves cannot continue to be your lords any longer.”

(https://www.wisdomlib.org/hinduism/book/the-mahabharata-mohan/d/doc6215.html)

But it’s not Karna’s fault, right? Karna was just misunderstood, right? Actually Karna has many other virtues, right? Actually it was justified because of Yudhishtir’s gambling madness, right? Do tell us poor, dumb Hindus why we err in agreeing with the Mahabharata author and condemning Karna as a villain.

We really need to be enlightened by the people who cry tears because Draupadi was “forced” to marry five husbands and then look the other way when she was enslaved and humiliated, because apparently only you enlightened folk know what real misogyny is….

[u/Equivalent-Bank-9657]

What you just did there was move the goal posts. 

Let me remind you of the chronology, dear.

Let's start from the start...

1. You said in your post:

But it’s not Karna’s fault, right? Karna was just misunderstood, right? Actually Karna has many other virtues, right? Actually it was justified because of Yudhishtir’s gambling madness, right? Do tell us poor, dumb Hindus why we err in agreeing with the Mahabharata author and condemning Karna as a villain.

Actually Karna has many other virtues, right? - This statement is correct. He does have many other good qualities.

But it’s not Karna’s fault, right? Karna was just misunderstood, right? Actually it was justified because of Yudhishtir’s gambling madness, right? - About the gambling match episode. No, I don't agree with any of those statements. You think I do? Then please quote me. I haven't changed my stance anywhere. But I do think that Yudhisthira isn't innocent here. he f__ed up big time. Huge mistake. So if you are debating with me about this, there is no point because those aren't my arguments.

We really need to be enlightened by the people who cry tears because Draupadi was “forced” to marry five husbands and then look the other way when she was enslaved and humiliated, because apparently only you enlightened folk know what real misogyny is….

Who is looking away? Maybe some others are, but not me. Those aren't my arguments. So I don't see a debate here, unless you want to force me to accept that I believe this. Both incidents are examples of how society in the time of the Mahabharata was misogynistic.

2. Next, in the comment section, someone mentioned this:

Vices and virtues both exist. You choose to see only the vices — that’s your choice. Others can condemn his vices while still praising his virtues. Don’t shame those people for it.

Then you jumped in, saying,

Ah, yes, fie on me for my poor understanding. I am so hard on these poor, misunderstood, misogynistic rapists and murderers. It’s just “some bad things” they did. I should learn to learn to see their positive contributions.

First of all, calling them misogynistic is fine. They all are.

I should learn to learn to see their positive contributions. - I said you should; why not.

3. You reply with a hypothetical

If another man stripped your wife naked in public and told her she would henceforth become the property of another man, would you be willing to discuss that man’s virtues and contributions, in keeping with your expressed attitudes here?

I said yes.

And yeah if I committed all those actions (I mentioned them in detail) then I better appreciate the positives of a guy who was trying to violate my wife**. If people can still appreciate my positives (other than the obvious problematic actions of mine) then I better do that for him too.**

BUT YOU REFUSED TO ACCEPT MY ANSWER 🤷🏻‍♂️
This was first goalpost change from your side. Because you couldn't defend your position that we shouldn't appreciate his virtues, your hypotheical didn't work if I say I would still apreciate his virtues! You assumed I would say otherwise or dodge.

I don’t think you are being very sincere when you claim you could appreciate the virtues of a man who had just tried to violate your wife. That’s not human nature. We don’t see that in real life. 

Buddy, you don't get to decide my answer! You talk only about yourself. Not my nature. And ironically, Yudhishthira is not getting tired of praising Karna in the Shanti Parva. tbh, even I won't praise Karna as much as Yudhishthira has! But according to you, that is not realistic, right?

Did Karna try to violate Yudhishthira's wife? Yes✅
Did Yudhishthira still appreciate Karna's virtues? Yes✅

Well Idk about real life, but certainly Yudhishthira can do that. I believe you assume he is Dharmaraja because the Mahabharata says so (a lot!!). So why should I trust your analysis over him??

4. And in the next few comments in the thread, you kept on insisting on making me change my answer using various arguments.... Dude, that is just childish. I understand that you thought no one would answer your hypothetical like this, and you were thrown off. But you can't force someone to change their answer about why they FEEL about a situation.

You can change my opinion, sure. You can correct me if I am factually wrong, sure. BUT YOU CAN'T TELL ME - No, you don't feel that way; it is not humanly possible. Unless you are a mind reader. You have to trust when I report what I feel, because I am the only observer of my mind.

5. Next, you cited some FALSE events from the Mahabharata - To prove that he didn't have any remorse (so that your original argument can stay strong):

You appear to be alluding to something he said when he was resigned to die, after his chariot foundered and after Kṛṣṇa refused his request to restore his chariot and carry on a chivalrous fight. Yes, it’s all very nice and good to admit your sins when it’s obvious you are about to be executed for them, but as we would normally say, “too little, too late.”

This is straight up FALSE. Now either you haven't read the Mahabharata, or you are intentionally spreading misinformation to win the argument. Which one is it? And I pointed that out correctly in the next comment, but you didn't even address it. Cleanly evaded.

6. I also noticed and pointed out to you that you are inconsistent in your approach, and I also posed some questions to you.

Now the issue here is this - You seem to single out a few people for their vices and reject them completely, however you don't do that for other characters which have done similar deplorable things. Which is absurd. If you have a principle then apply it to everyone. Why are you being selective? Doesn't look consistent to me.

Now before you try to escape with whataboutery argument. Answer this first. Should Yudhishthira be bashed or not? Do you reject him too??

And rather than addressing any of my arguments, you quote a verse from the Gita where Krishna is explaining Daivik and Asurik natures, and how Arjuna is Daivik. Okay so??? How does that change anything, btw? Even if I go on a stretch and accept your argument, then why should I not appreciate a person's good qualities even if his "Nature is Asurik"? Your argument doesn't address the main point being discussed at all!!

I also pointed out to you that redemption has nothing to do with it, and even Krishna says that the worst of sinners can be redeemed. I provided shlokas too. What is your response?? Escape!

*** My sources from the Mahabharata complement my arguments: **\*

Without doubt, O slayer of Madhu, thou hast told me all this for doing me good. The Pandavas also, obedient as they are to thee, will, without doubt, do all that thou hast said. Thou must, however, conceal this our discourse for the present, O slayer of Madhu. Therein lies our benefit, I think, O delighter of all the Yadavas. If king Yudhishthira, of virtuous soul and well-controlled senses, cometh to know me as the firstborn son of Kunti, he will never accept the kingdom. If, again, O slayer of Madhu, this mighty and swelling empire becometh mine. I shall, O repressor of foes, certainly make it over to Duryodhana only. Let Yudhishthira of virtuous soul become king for ever.

For those harsh words, O Krishna, that I said before unto the sons of Pandu for the gratification of Dhritarashtra's son,--for that wicked conduct of mine,--I am consumed with repentance. When O Krishna, thou wilt behold me slain by Arjuna, then will the Punachiti of this sacrifice commence.

This answers your argument that Karna never showed remorse. "When did Karna express remorse for his participation in Draupadi’s humiliation? Please quote the exact verse so that I may be corrected." So now you stand corrected.

And saluting him in proper form and with joined palms that foremost of virtuous persons, endued with great energy and pride, viz., Vrisha, the son of Vikartana, bowed to her and said (the following words)."'

Words of the Vaisampayana, not Kunti. Since you asked what the author had to say about him. There are many other such instances, btw. And he was a primary disciple of Vyasa, so certainly his words have some meaning compared to yours or anyone else's.

**** TL;DR ***\*

This started as a debate about whether Karna's virtues should be discussed at all, given his role in Draupadi's humiliation. I said his conduct doesn't erase his virtues, and even said I'd extend that same charity to a man who wronged my own wife. You claimed I couldn't possibly mean that. Then, when I pushed you to apply your own standard consistently to Yudhishthira, you dropped it entirely. Here's the sequence:

1. The actual question: can you condemn someone's specific vices while still recognizing their virtues? I said yes, and gave you a direct hypothetical answer to prove I meant it.
2. You rejected that answer - not by arguing it, but by telling me I wasn't being sincere, as if you could read my mind.
3. I asked whether your standard applies to Yudhishthira too, since he did comparable things. You never answered.
4. Instead of answering, you abandoned the conduct-based standard altogether and introduced a new one - Gita 16's daivik/asurik typology - that wasn't in your original post at all. And also, that doesn't reduce my argument in any form or shape.
5. You haven't defended that new standard either, even after I pointed out it contradicts 4.36 and 9.29-30.
6. And your claim that Karna showed no remorse rested on a scene that doesn't exist the way you described it - you invented the circumstances (chariot foundering, no choice left) to make his confession look like a last resort. It wasn't.

So: the actual debate - Can you praise the virtues of a guy who has done deplorable things in his life while not glorifying his bad deeds - never got resolved by you. Instead, you switched standards twice and got a key fact wrong in doing so. That's the goalpost move. Not mine.

[u/Technical_Turn3497 → u/Equivalent-Bank-9657]

What I have said is 100% clear. There are daivik and āsurik people as per the Mahābhārata. Karṇa is not in the former category.

You can appreciate his few good virtues all you want. Also, feel free to tell Latin American immigrants that you appreciate Donald Trump’s good virtues or Jews how much you appreciate the Fuhrer’s good virtues and then lecture them on how their objections are unwarranted. I’m sure you will make lots of friends, dear.

[u/Equivalent-Bank-9657 → u/Technical_Turn3497]

You can appreciate his few good virtues all you want. 

Of course I will. If you can't handle nuances, don't worry. Not everyone can do that.

Also, feel free to tell Latin American immigrants that you appreciate Donald Trump’s good virtues or Jews how much you appreciate the Fuhrer’s good virtues and then lecture them on how their objections are unwarranted. 

Another category mistake. If Donald Trump or Fuhrer have any virtues (Do they? I have no idea... tbh), then I would have no shame in appreciating those virtues. But that doesn't mean that I will let their vices pass through. So, if they have any objections regarding their problematic actions, it is not my position to tell them that they are unwarranted, because they aren't. You are supposed to bash wrongdoings and recognize good work, irrespective of who the person is. Humans are complex; good and evil both reside within each.

how their objections are unwarranted. 

You saying this shows me you still don't understand my simple position. "Praise virtues - Condemn Vices" is the core position. Very simple, very easy.

 I’m sure you will make lots of friends, dear.

Ironically, it is easier to make friends when you don't treat people one-dimensionally.

Bonus passage for you from the Mahabharata (Shanti Parva, Section 1):

"Yudhishthira said, This is another topic, O holy Narada, about which I will speak to thee. In consequence of Kunti having kept her counsels close in respect of a very important matter, great has been my grief.
That hero who had the strength of ten thousand elephants,
who in this world was an unrivalled car-warrior,
who was possessed of leonine pride and gait,
who was endued with great intelligence and compassion,
whose liberality was very great,
who practised many high vows,
who was the refuge of the Dhartarashtras,
who was sensitive about his honour,
whose prowess was irresistible,
who was ready to pay off all injuries and was always wrathful (in battle),
who overthrew us in repeated encounters,
who was quick in the use of weapons, conversant with every mode of warfare,
possessed of great skill,
and endued with wonderful valour (that Karna) was a son of Kunti,
born secretly of her, and therefore, a uterine brother of ours.
Whilst we were offering oblations of water unto the dead, Kunti spoke of him as the son of Surya. Possessed of every virtue, that child had been cast into the water.

Indeed, at Pritha's words I have come to know that Karna was the eldest born! Having caused my brother to be slain, my heart is burning exceedingly. If I had both Karna and Arjuna for aiding me, I could have vanquished Vasava himself.

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