Layout 3 - India Foundation for the Arts - IFA
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62<br />
ArtConnect: The <strong>IFA</strong> Magazine, Volume 6, Number 1<br />
heroes continue to be <strong>the</strong>ir<br />
recalcitrant, internally inconsistent<br />
selves. In recent times, some scholars<br />
have tried to identify and edit out <strong>the</strong><br />
‘inconsistencies’ as interpolations.<br />
They too have been ineffective. Some<br />
of <strong>the</strong>m know what <strong>the</strong>y are doing but<br />
have none<strong>the</strong>less given in to <strong>the</strong><br />
temptation to make <strong>the</strong> epics a more<br />
respectable enterprise of our<br />
<strong>for</strong>efa<strong>the</strong>rs, ignoring reasons why <strong>the</strong><br />
inconsistencies might have been<br />
accepted by generations of <strong>India</strong>ns. In<br />
<strong>the</strong> puranic world, perfection must<br />
include within it a touch of<br />
imperfection. Even gods and demons<br />
mark out not a clean dichotomy but<br />
two ends of a continuum. Many<br />
modern scholars might agree that <strong>the</strong><br />
Mahabharata should have no space <strong>for</strong><br />
dying Duryodhana’s majestic<br />
chastisement of Krishna, towards <strong>the</strong><br />
fag end of <strong>the</strong> last battle. But in <strong>the</strong><br />
popular consciousness, that Krishna<br />
too has his space. People know how to<br />
balance this part of <strong>the</strong><br />
story by granting<br />
greater sacredness to<br />
<strong>the</strong> child Krishna,<br />
Balakrishna, than to<br />
Krishna <strong>the</strong> king.<br />
Krishna’s story is not<br />
complete without his<br />
last encounter with<br />
Duryodhana. Certainly<br />
his humble death, which he accepts as<br />
<strong>the</strong> consequence of a curse, and <strong>the</strong><br />
destruction of his entire community<br />
are also essential parts of his life.<br />
But even that idea of <strong>the</strong> death of a<br />
god has become less acceptable now to<br />
many educated Hindus. The life-story<br />
of a god, with a beginning and an end,<br />
looks like <strong>the</strong> attribution of human<br />
imperfections to a god—a blasphemy<br />
and an obvious interpolation. But, as I<br />
have already mentioned, <strong>the</strong>re is a<br />
temple <strong>for</strong> Duryodhana in Himachal<br />
Pradesh, as <strong>the</strong>re is one <strong>for</strong> Karna not<br />
far away from that of his loyal friend<br />
and benefactor. They were deified<br />
much be<strong>for</strong>e <strong>the</strong> moderns thought of<br />
<strong>the</strong>m as possible modern heroes. The<br />
diversity of Hinduism takes good care<br />
of not only <strong>the</strong> epics but also of many<br />
ideological sects and re<strong>for</strong>m<br />
movements that have sought to reengineer<br />
Hinduism and its sacred<br />
texts featuring innumerable gods and<br />
goddesses during <strong>the</strong> last two<br />
centuries.<br />
Qualities of Epic Heroes<br />
Despite manifest differences, <strong>the</strong>re<br />
are some common qualities in epic<br />
heroes <strong>the</strong> world over, and <strong>the</strong>se<br />
perhaps make <strong>the</strong> epics identifiable as<br />
epics even outside <strong>the</strong>ir cultures of