“Vaishampaayana said, ‘After this, with his garment
loosely hanging down, Adhiratha (the adopted father
of Karna) entered the arena, perspiring
and trembling, and supporting himself on a stick.
“Seeing him, Karna left his bow and driven by son-ly
regard bowed down his head still wet with the water of inauguration. Then the
charioteer, hurriedly covering his feet with the end of his garment, addressed
Karna crowned with success as his son. The charioteer embraced Karna and from
excess of affection covered his head with tears, that head still wet with the
water sprinkled over it on account of the coronation as king of Anga. Seeing
the charioteer, the Pandava Bhimasena took Karna for a charioteer's son (Soota Putra in Sanskrit),
and said by way of ridicule, ‘O son of a charioteer, you do not deserve death
in fight at the hands of Paartha. As appropriate to your (charioteer) race you take the whip soon. O worst of
mortals, you surely are not worthy to rule the kingdom of Anga, as a dog does
not deserve the butter placed before the sacrificial fire.’
“Karna, thus addressed, with slightly shaking lips
fetched a deep sigh, looked at the God of the day (Lord
Surya) in the skies. As a mad elephant
rises from an collection of lotuses, the mighty Duryodhana rose in anger from
among his brothers, and addressed that performer of dreadful actions,
Bhimasena, present there, ‘O Vrikodara (Bhimasena), it is your duty not to speak such words. Might
(Bala in Sanskrit) is the fundamental virtue of a Kshatriya, and a Kshatriya of inferior
birth deserves to be fought with. The lineage of heroes (Veera in Sanskrit), like the sources of a lordly river, is ever unknown. The fire that
covers the whole world rises from the waters. The Vajra that slays the Danavas (Danavas
are a clan of Asuras) was made of a bone
of (a human named) Dadhichi. The respected
deity Guha (Lord Murugan), who
combines in his composition the portions of all the other deities is of a
lineage unknown. Some call him the offspring of Agni; some of Krittika, some of
Rudra, and some of Ganga. It has been heard by us that
persons born in the Kshatriya varna have become Brahmanas (Hence, caste being convertible and doesn’t depend on one’s
birth). Vishwamitra and others (born
Kshatriyas) have obtained the eternal
Brahma. The foremost of all
wielders of weapons, the Guru Drona has been born in a waterpot and Kripa of
the race of Gotama has sprung from a cluster of heath. Your own births, O
Pandava princes, are known to me. Can a she-deer bring forth a tiger (like
Karna), of the splendour of the Sun, and
endued with every auspicious mark, and born also with a natural armour and
ear-rings? This prince among men deserves the sovereignty of the world, not of
Anga only, in consequence of the might of his arm and my swearing to obey him
in everything. If there be anybody here to whom all that I have done to Karna
has become intolerable, let him ascend his chariot and bend his bow with the help
of his feet.’
“Vaishampaayana
continued, ‘Then there arose a confused murmur amongst the spectators approving
of Duryodhana's speech. The Sun, however, went down, but prince Duryodhana
taking Karna's hand led him out of the arena lighted with countless lamps. O
king (Janamejaya), the Pandavas also, accompanied by Drona, Kripa
and Bhishma, returned to their abodes. The people, too, came away, some naming
Arjuna, some Karna, and some Duryodhana (as the victor of the day). Kunti, recognising her son in Karna by
the various auspicious marks on his person and seeing him installed in the
sovereignty of Anga, was from motherly affection, very pleased. O monarch (Janamejaya), Duryodhana having obtained Karna (in
this way), banished his fears arising
out of Arjuna's proficiency in weaponry. The heroic Karna, accomplished in weaponry,
began to satisfy Duryodhana by sweet speeches, while Yudhishthira was impressed
with the belief that there was no warrior on earth like Karna.’”
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