Birth and early life gives boon to
Kunti According to the legend, there was a king of the
Yadava dynasty named
Shurasena who had a beautiful young daughter named Pritha (later
Kunti). A
rishi (Vedic scholar and seer) named
Durvasa visited the king for a lengthy stay and was housed as his palace guest. Shurasena asked Pritha to ensure that Durvasa's stay was comfortable. On leaving, having been delighted with his stay and her diligent services, Durvasa thanked her and gave her the
Siddha mantra, telling her that if she ever wants, she can invoke any deity to give her a child. Teenage Pritha became curious, wondered if the mantra would really work and, as the sun rose one morning, she initiated the mantra through which she could invoke any divine God being to provide her a son. She called the sun god Surya. He came with a golden glow, dressed up in jewellery and breastplate, and provided her with her first son. Pritha felt confused and ashamed, worried what everyone will think and how she will embarrass her family. At that time, according to Vedic civilization, if a girl gave birth to a child before her marriage, she would be less likely to be married. So, she put the newborn baby in a padded basket, and set it adrift in the small river Ashvanadi by the palace. Later Kunti got blessed with children Yudhishtra, Bhima, and Arjuna, using this mantra. The same mantra was used by Kunti to allow her co-wife, Madri, to conceive Nakula and Sahdeva. The Spiritual "fathers" of the five Pandavas were
Dharma,
Vayu,
Indra and the twin
Ashwini Kumaras. As the adolescent mother abandons her unwanted child on the river, she laments and the epic verses describe her emotions with heartbreaking poetry, according to the Indologist Patricia Greer. The basket floats, reaches the river
Charmanwati, which carries it to the
Yamuna River. The basket floats on and reaches the
Ganges River and on it into the kingdom of Anga (ancient Bengal). There, it is found by a charioteer's wife Radha, who takes the baby Karna to her husband Adhiratha Nandana. They adopt him right away and name him Vasushena. They love him and raise him just like their own son. While he was growing up, his adopting parents let Karna know that they had found and adopted him. This knowledge affects Karna, he feels ashamed that he was abandoned, and this frames his sense of self-identity through the epic. Karna attends school in
Hastinapura, where he studies martial arts under the sages
Drona and
Kripa. When Drona declines to teach him the knowledge of the Brahmastra weapon, Karna disguises himself as a
Brahmin to become a student of
Parashurama, an incarnation of the god
Vishnu. Upon discovering Karna's deception, Parashurama curses him, declaring that he will forget the secret of the Brahmastra at the critical moment when he wishes to use it against his enemy. The third Pandava prince Arjuna was Karna's peer and equal. At school and in episodes where his character appears, he is repeatedly rejected, subjected to ridicule and bullied for being the son of a poor family, and particularly for his low birth. The boy Karna came to be known for his solitary habits, hard work, pious yoga before Surya every day, compassion and eager generosity to help anyone in need particularly Brahmins, his gift of speech, and for the pursuit of excellence in whatever he did. Karna is also known as someone who craves for respect, love and attention, who is overly sensitive to criticism, who habitually brags about his skills and martial capabilities, yet is deeply thoughtful and
dharmic in critical moments of the epic.
Relationship with Duryodhana Karna meets Duryodhana for the first time in Hastinapura during archery lessons from Drona, an event described in section 3.293 of the
Mahabharata. They become close friends not long after, when Karna and Arjuna are at a weapons trial competition. Duryodhana sees in Karna a man who is an equal of Arjuna in martial abilities, and someone to befriend to balance out Arjuna and thereby "diminish the Pandavas". Before the competition starts, the contestants must announce theirs lineage so that men of equal ranks are placed together. After Arjuna announces his royal lineage, it is time for Karna to present his lineage. If Karna were to announce his charioteer lineage, it would disqualify him from competing against Arjuna. Duryodhana steps in and says Karna is an
Arajna (a non-king, but also a word play on Arjuna) but announces that he is offering to anoint Karna as the king of Angas (Bengal). Once Karna is a king, states Duryodhana, Arjuna would not have the excuse to avoid Karna and not compete with the able warrior. Karna accepts the anointment, becomes a king that day. It also transforms him into a loyal friend to Duryodhana, with an eagerness to reciprocate the favour. Karna asks Duryodhana what he would want in return for the kingdom he just gave out of his empire, Duryodhana replies, "I want your endless friendship Karna". For the consecration ceremony, Karna's father arrives. Bhima, one of the Pandavas, ridicules him for his low status and calls him dog-like. The public insult of his father makes Karna hate the Pandavas. At the end of the competition, while everyone rejects Karna, Duryodhana expresses amity to Karna by "taking Karna by his hand". Karna feels Duryodhana is that friend who stood by him when everyone rejected him. Duryodhana becomes Karna's lifelong close friend. In Karna, Duryodhana finds an able man and talented commander who can help him gain and retain power over an empire. In Duryodhana, Karna finds a caring friend and resourceful supporter when almost everyone is bent on ridiculing and disowning him. Karna evolves into a character who shares Duryodhana's view that Pandavas are bad and enemies, though for different reasons. Karna participates with Duryodhana in schemes to effect the downfall of the Pandavas. Duryodhana provides the goals, Karna conspires the means to get there. In the final year of the exile of the Pandavas, Duryodhana plans to sow dissension and keep the entire empire to himself. In contrast,
Bhisma and Drona suggest a conciliation and dividing the kingdom into two, half for Kauravas and other for Pandavas. Karna, in contrast, adopts the hawkish approach and becomes the first to suggest a direct confrontation in the form of the Kurukshetra war. He calls for "together we should slay the Pandavas" as the final solution. Karna persistently recommends violence and an all-out war, to settle things once and for all, by good brave warriors. Karna also accuses Bhisma and Drona as covetous materialists and dishonest in counselling Duryodhana with non-violent strategies. Duryodhana has evil intentions and is a bad king, but it is Karna who fuels Duryodhana's ambitions and fights his battles. With Duryodhana, Karna is a key participant in insulting the Pandavas and
Draupadi. He humiliates the Pandavas with his gift of speech and mocks Draupadi, then calls her a "whore" and asks Duhshasana to strip her off her clothes. It is Karna's language and insults that hurt the Pandavas and Draupadi the most, a sentiment that is noted in numerous verses of the
Mahabharata such as 3.13.113 and 5.93.11. Yet, states the
Mahabharata scholar
Alf Hiltebeitel, "remarkably, Karna regrets his harsh words to Draupadi and Pandavas", in verse 5.139.45, where he confesses he spoke so to please Duryodhana.
Conquests and defeats Karna is portrayed in the
Mahabharata as a skilled and valiant warrior, achieving several notable victories. One of his key successes was his defeat of
Jarasandha, the powerful king of
Magadha, during the
swayamvara of the princess of
Kalinga. Despite Jarasandha’s strength and reputation, Karna prevailed and, as a mark of respect, was gifted the territory of Malini by the defeated ruler. Additionally, Karna played a critical role during Duryodhana’s military campaigns, successfully defeating various kings like
Drupada and
Bhaggadatta and expanding the Kaurava domain. Another notable loss occurred during the Pandavas’
Rajasuya Yajna, when Karna refused an alliance with
Bhima, leading to a direct confrontation. Although Karna resisted fiercely, Bhima ultimately defeated him, with Karna’s divine armor (
Kavacha) and earrings (
Kundala) preventing his death. In the Gandharva episode during the Pandavas' exile, Karna fled from battle after Kauravas were captured by
Chitrasena, the
Gandharva king, after being defeated in battle.
Hostilities with the Pandavas The relationship between Karna and the Pandavas, particularly Arjuna, were hostile. The
Mahabharata mentions Karna as the main challenger of Arjuna at sporting and skills competitions. At martial sporting events, Arjuna and Karna were often equal, though in his self-bragging style Karna once announced, states McGrath, that "he will perform any feat that Arjuna has accomplished and do it better". At the
svayamvara competition of Draupadi, where she is expected to choose her husband, both Arjuna and Karna are present. Arjuna and his brothers, however, are disguised as mendicant Brahmins. They use this false identity in exile because Duryodhana had attempted to kill them using various schemes, including burning the lacquer house – custom built for the Pandavas by Duryodhana – along with the forest while they were sleeping. There are some variations regarding Karna's participation. Some renditions show Draupadi refusing to marry Karna on account of being a
Sūta, while some other versions describe him failing to string the bow by the "breadth of a hair". In the end,
Arjuna succeeds in the task, However Karna objects that the competition is only meant for
Kshatriyas, and Brahmins such as "the mendicant who just strung the bow" should not be competing for the hand of Draupadi, a Kshatriya bride. Duryodhana supports him. The gathered Kshatriyas too angrily support Karna, for they against the mixing of
varna (here, Brahmin-Kshatriya marriage). Arjuna maintains his calm, continues to hide his true identity, insists that he is a "Brahmin who fight". Arjuna's accomplishments and calmness win Draupadi's heart. Draupadi picks Arjuna and awards the garland to him, signify that she chooses to marry the disguised-Brahmin Arjuna. The varna-based discrimination and verbal insults on Arjuna, for lovely Draupadi's hand, one that Karna initiates at the time of Draupadi's
svayamvara competition comes back to haunt him many times through angry Bhima and others who remind Karna that he is merely a
suta-putra (son of a charioteer). Draupadi too never likes Karna thereafter. Karna fights and berates the Pandavas at the legendary gambling match during the royal consecration ritual. There, Karna uses the choicest words to insult Draupadi that takes the bitterness of Pandava for Karna to much more emotional level from what previously was a dispute about respective martial prowess. These are the sections of the epic when the Pandavas, Arjuna in particular, openly pledge to kill Karna. Karna retaliates with words too, stating that Arjuna's death is so near that he will "not wash his feet until Arjuna is slain". Karna is not proud of his anger and outbursts. Later, in a quieter moment with Krishna such as in section 5.139.45, and to his lifelong friend Duryodhana in section 8.1.7, Karna confides he was wrong in insulting Draupadi and the Pandavas, it is his past karma that haunts him and is a source of his private suffering.
Discovery of his biological mother Book 5 of the
Mahabharata describes two meetings where Karna discovers information about his birth. The first meeting is with Krishna, the second where his biological mother Kunti comes to meet him for the first time. Krishna approaches Karna as an ambassador seeking to prevent violence and the war. Krishna starts by complimenting Karna for knowing "the
Vedas and the subtlety of the
dharmasastras". He then requests his support to end the cascading cycle of violence and war. Krishna tells Karna that Kunti is his biological mother and Pandavas are his half-brothers. In section 5.138 of the epic, according to McGrath, Krishna states, "by law, Karna should be considered as the eldest born of Pandavas", that he can use this information to become the king. Through his relationship to his mother Kunti, all Vrishnis on Krishna's side will also recognize him and be his tributary, he can be the emperor with power over everyone. Yudhisthira will hold the fan for him as he sits in the throne, Bhima his umbrella, and the common wife of the Pandavas – Draupadi too – says Krishna, may marry to him. after some time, were Karna to press his status as the eldest biological Pandava brother, end the war and rule the world. Karna declines the offer. Karna replies that though he was born from Kunti, it was the wife of a charioteer "Radha who gave him love and sustenance", and that makes her his real mother. Similarly, it is from the love and affection and "not scripture" that he knows Adhiratha to be his real father. He is already married, says Karna, he has two sons and now grandsons, all because his father Adhiratha helped him settle into his married life. What matters most in life are the "bonds of love", according to Karna, and not power over the world. He shall betray no one, remain loyal to those who love him, including his friend Duryodhana, with whom he has been in allegiance for thirteen years. It is not "blood ties" that matter, but how someone treats you over a period of time that does. He made a promise to Duryodhana and he will keep it. It is his duty to fight Arjuna. Krishna then went to Kunti and asked her to meet Karna and tell him that he is her first born son and the Pandavas were his brothers. Krishna left it to her to choose between Karna and her five other sons. Kunti then went to meet Karna, finds him praying. She waits. After he finished his prayers to Surya, Karna meets Kunti for the first time in his adult life. He greets her (he now already knows her to be his biological mother). With
folded hands, he introduces himself as the son of Radha and Adhiratha, and inquires about the purpose of her visit. Kunti then confesses that he is her firstborn. Surya also appears and confirms Kunti's story, and suggests that he follow her. Karna says that though he may have been the firstborn, he never received the affection or care from her as the firstborn. "You discarded me", says Karna to Kunti, "you destroyed me in a way that no enemy could ever do to him". It is too late. He reiterates that he loves the parents who raised him, they love him, and he will remain loyal to his lifelong relationships. No one should abandon those who give respect and affection, says Karna in these
Mahabharata verses. The war momentum shall continue and he aims to kill Arjuna. Karna promised to Kunti that he will not kill any of his other four half-brothers, but either "Arjuna or I" shall die and she can still say she has five sons just as she did all her life. After these developments and pondering on Karna's life choices, the divine Krishna, as well as a host of
Mahabharata heroes, in private and after his death, honour Karna as a
satpurusha (lit. "a true, honest, good man") and "the best among those who understand and uphold the
dharma".
Role in Kurukshetra War Karna was born with aspects of his divine father Surya – the earrings and armour breastplate – that made him an immortal at birth. However, despite being warned, Karna prefers to lose these natural gifts in order to uphold his reputation as the one who always gives
dāna (charity), particularly to Brahmins, as being more important than his own life. As the battle-to-death between Karna and Arjuna becomes certain, Kunti – the mother of both, faints and later weeps in sorrow that her boys are bent on killing each other. In parallel, Arjuna's brothers and
Indra – the father of Arjuna and a major Vedic deity – plan ways to make Karna mortal. Surya meets Karna and warns him of Indra's plan to appear disguised as a Brahmin to divest him of his earrings and breastplate, and thereby his immortality. Karna disregards this warning and says that if the king of gods Indra comes to beg before him, and if he charitably gives to Indra, it will bring him "renown and fame", then argues that "fame is more important to him than anything else". Indra appears as predicted, and Karna cuts his birthmarks of immortality with a knife, and gives the blood-soaked donation to disguised-as-a-Brahmin Indra. The leader of gods in return praises him and gives him a missile that can only be used once and will kill any mortal or immortal. Karna keeps the Indra's missile in reserve since it could only be used once, and aims to kill Arjuna with it. By the thirteenth day of the
Mahabharata war, numerous soldiers, kings, brothers and sons of Kauravas (Karna's side) and Pandavas (Arjuna's side) had been killed, many by foul means. The war had entered a brutal stage, according to the
Mahabharata verses in sections 7.150–156. On the fourteenth day, Arjuna took revenge of his own son's death, while Bhima and his son
Ghatotkacha wreaked havoc on numerous Kaurava battalions. The war that previously started after sunrise and stopped at sunset, did not stop on the fourteenth day's sunset as both armies continued a ferocious war to kill each other. Bhima's son Ghatotkacha had a
rakshasha lineage, and his powers of illusion to confuse the enemies grew to enormous proportions as the war dragged deeper into the fifteenth night. Duryodhana and Karna's Kaurava friends plead that they are finished unless Karna does whatever it takes to kill Ghatotkacha. Karna hurls the "Indra missile" to kill Ghatotkacha. Karna thus saves his reputation among his soldiers, launches the missile and kills Ghatotkacha. Duryodhana and Kaurava army rejoice with the death of Bhima's son Ghatotkacha, but now Karna had exhausted the weapon that gave him an advantage over Arjuna.
Death s in India and in southeast Asia such as at the
Angkor Wat. Above is the scene at the 12th-century
Hoysaleswara Temple, Karnataka. As the second last day of the war and Karna's day of death dawns, Karna asks Duryodhana to convince king Shalya to be his charioteer since he plans to kill Arjuna that day. The South Indian king considers it below his dignity to be a mere charioteer and starts insulting Karna, who retaliates with words. Duryodhana intervenes, praises both, presses Shalya to guide the chariot for the critical battle. Ultimately Shalya agrees. Since all previous commanders of Duryodhana had been killed, he anoints Karna as the senapati (commander of all his forces) for the first time. Karna and Shalya head into the battlefield together, though they keep insulting each other's abilities and intent, lack mutual devotion and teamwork. Together they reach Arjuna with Krishna. They battle that day, each showing his martial skills of attack as well as his ability to neutralize all weapons that reach their chariot. The sources characterize this duel as the most "overdetermined" event in the epic, as Karna is ensnared by a "skein of fatalities" including a Brahmin’s curse that the earth would swallow his wheel at a moment of peril and Rama Jamadagnya’s curse that he would forget his most powerful weapons when needed most. As the fight begins, the heroes' divine fathers, Indra and Surya, lead hosts of celestials in declaring their preferences, though Arjuna's victory is divinely certain. Krishna acts as a "ringmaster," goading events toward a divine master plan and using his "yoga power" to protect Arjuna from Karna’s legendary snake arrow by sinking the chariot into the earth five finger-breadths so the shaft strikes only Arjuna's diadem instead of his neck. Then, the wheel of Karna's chariot gets stuck in the ground as the Brahmin's curse takes effect. Karna steps out of his chariot and is distracted while trying to unstick it. He appeals to Arjuna’s sense of kshatriya dharma, arguing that heroes do not attack those who are distressed or unarmed. Krishna rebuts this with scathing irony, reminding Karna of his past failures to uphold righteousness during the humiliation of Draupadi and the poisoning of Bhima. Arjuna, whose own son was killed by the Kauravas a day ago while he was trying to unstick his chariot's wheel, takes this moment to launch the fatal attack. He decapitates Karna using the Anjalika weapon a choice derived from the gesture of salutation (
anjali), symbolizing a final tragic greeting between brothers who were inherently friends. Karna dies.
Marital life The
Mahabharata provides scarce information on Karna's marital life. In the
Udyoga Parva, it is mentioned that he married a
Suta woman chosen by Adhiratha. She is later referenced in the
Stri Parva as the mother of
Vrishasena and Sushena, the two most prominent sons of Karna. Marital details of Karna's life are expanded and reimagined in later adaptations of the
Mahabharata. In the modern day version of the
Mahabharata, nine sons of Karna are mentioned—
Vrishasena, Chitrasena, Satyasena, Sushena, Shatrunjaya, Dvipata, Banasena, Prasena and
Vrishaketu. == Themes and symbolism ==