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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

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