Did Drona refuse to teach Karna?

There is a common myth that Drona refused to teach Karna. Per the Mahabharata, Karna was Drona's sishya. He says so himself & also by Narada. Drona refused to teach him the Brahmastra for which he went in disguise to Parasurama.

Evam duryodhanaha karnaha sakunischapi saubalaha

Aneki rabhyupayisthan jighamsanthi sma pandavan

This was during their childhood before formally starting their education with kripacharya. Karna and Sakuni used to help duryodhana in his attempts to kill pandavas (poisoning, etc)

Vrishnayaschandhakaschiva nanadesyascha pardhivaha

Sutaputrascha radheyaha gurum dronamiyat tada

Spardhamanasthu pardhena sutaputro athyamarshanaha

Duryodhanam samasritya soavamanyata pandavan

This was during their education from Dronacharya. Many came over to Drona for training, including Vrishni and Andhaka clans (Yadavas) and others. Karna also came. He used to get into conflict with Arjuna always, was impatient, got support from duryodhana. Together they used to insult pandavas

Tatoabhijagmuhu panchalan nighnamtaste narashbhaha

Mamrudustasya nagaram drupadasya mahaujasaha

Duryodhanascha karnascha yuyutsuscha mahabalaha

Dussasano vikarnascha jalasandhaha sulochanaha

This was when kauravas and all others, including karna, first attacked drupada to give guru dakshina to drona

Vyadhamat tanyaneekani tatkshanadeva bharata

Duryodhanam vikarnamcha karnam chapi mahabalam

Karna durdhanauchobhau sarihi sarvangasandhishu

Ashtavimsatihi sarvihi prudhak prudhagarjndamaha

This was during their war with drupada, who beat them, including very strong Karna

Tavapi viditam deva mamapyastrabalam mahat

Jamadagynyadupattam yat tadha dronanmahatmanaha

This is towards the end of pandavas exile. Here Karna's story is described in detail. 

Surya deva attempts to warn karna, that indra would seek his natural kavacha and kundalas. Karna here is replying that he has acquired great strength of astras from parasurama and drona

Tatropasadanam chakre dronasyeshvastrakarmani

Sakhyam duryidhanenivam agamat sa cha viryavan

Dronat kripachcha ramachcha so astra gramam chaturvidham

Labdhva loke abhavat khyataha parameshvasatam hahaha

Karna became a student of drona in childhood and befriended duryodhana there itself.

Karna received four kinds of astra vidya from drona, kripa and parasurama as well and thus got reputation as being one of the foremost.

Research: a friend

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1)Mention in Adi parva of Karna being Drona’s student

Excerpt from: https://www.sacred-texts.com/hin/m01/m01135.htm

“O bull of the Bharata race, many other princes also flocked to that best of Brahmanas for instruction in arms. The Vrishnis and the Andhakas, and princes from various lands, and the (adopted) son of Radha of the Suta caste, (Karna), all became pupils of Drona. But of them all, the Suta child Karna, from jealousy, frequently defied Arjuna, and supported by Duryodhana, used to disregard the Pandavas.”

2) Mention of Karn being Drona’s student in Santi Parva by Narada

Excerpt from: https://www.sacred-texts.com/hin/m12/m12a002.htm

“For this, a child was conceived by Kunti in her maidenhood, capable of provoking a general war. Endued with great energy, that child came to have the status of a Suta. He subsequently acquired the science of weapons from the preceptor (Drona), that foremost descendant of Angirasa's race.”

3) Karna in gurudakshina war with Drupad: Adi Parva: Sambhava parva: SECTION CXL

Excerpt from: https://www.sacred-texts.com/hin/m01/m01141.htm

“Those bulls among men, smiting the Panchalas on their way, laid siege to the capital of the great Drupada. And Duryodhana and Karna and the mighty Yuyutsu, and Duhsasana and Vikarna and Jalasandha and Sulochana,--these and many other foremost of Kshatriya princes of great prowess, vied with one another in becoming the foremost in the attack. And the princes, riding in first class chariots and following the cavalry, entered the hostile capital, and proceeded along the streets.”

“And careering over the field of battle like a fiery wheel, king Drupada with his arrows smote Duryodhana and Vikarna and even the mighty Karna and many other heroic princes and numberless warriors, and slaked their thirst for battle.”

4) By inference, we can make out Karna was Drona and Kripa's student because out of all those assembled at Rangbhoomi (where the princes are displaying their skills) he bows only to these two. Later he takes Drona's permission too, showing that he is his guru:

Excerpt from: Adi Parva: Sambhava Parva: Section CXXXVIII

“The mighty-armed warrior, eyeing all around the arena, bowed indifferently to Drona and Kripa. And the entire assembly, motionless and with steadfast gaze, thought, 'Who is he?' And they became agitated in their curiosity to know the warrior.”

“Then with the permission of Drona, the mighty Karna, delighting in battle, there did all that Partha had done before. And, O Bharata, Duryodhana with his brothers thereupon embraced Karna in joy and then addressed him saying, 'Welcome O mighty-armed warrior!”

5) In Karna’s own words to Surya, he was Drona’s disciple.

Excerpt from: Vana parva: Pativrata mahatmya parva: https://www.sacred-texts.com/hin/m03/m03300.htm

“Karna said, 'As thou, O lord of splendour, knowest me for thy worshipper……………..Thou knowest, O deity, that I have great strength of weapons obtained from Jamadagnya and the high-souled Drona.”

6) Another mention from Vana parva: Pativrata mahatmya parva:

Excerpt from: Vana Parva: Pativrata-mahatmya Parva: Section CCCVII

“And after Karna's adoption, Adhiratha had other sons begotten by himself. And seeing the child furnished with bright mail and golden ear-rings, the twice-born ones named him Vasusena. And thus did that child endued with great splendour and immeasurable prowess became the son of the charioteer, and came to be known as Vasusena and Vrisha. And Pritha learnt through spies that her own son clad in celestial mail was growing up amongst the Angas as the eldest son of a charioteer (Adhiratha). And seeing that in process of time his son had grown up, Adhiratha sent him to the city named after the elephant. And there Karna put up with Drona, for the purpose of learning arms. And that powerful youth contracted a friendship with Duryodhana. And having acquired all the four kinds of weapons from Drona, Kripa, and Rama, he became famous in the world as a mighty bowman. And after having contracted a friendship with Dhritarashtra's son, he became intent on injuring the sons of Pritha”

Drona taught warriors from all over, not just Kurus. Even Krishna’s clansmen were Drona’s pupils.

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He saw that Dhananjaya was superior to everyone in learning about dhanurveda. Karna secretly went to Drona and spoke these words. ‘I wish to know about brahmastra and the secrets of releasing and withdrawing it. It is my view that I should become Arjuna’s equal in battle. It is certain that the affection you bear towards your disciples is equal to what you bear towards your son. Because of your favours, make me accomplished and skilled in the use of weapons.’ Drona was partial towards Phalguna. He also knew about Karna’s wickedness. Having been thus addressed by Karna, he replied, ‘The brahmastra can only be known by a brahmana who is observant of the vows, or by a kshatriya who has performed austerities, and by no one else.’ Having been thus addressed by the best of the Angirasa lineage, he honoured him and took his leave. He then quickly went to Rama11 on Mount Mahendra.

Source: Bori ce chapter-1330(2)

~Shanti Parva, Dr. Bibek Debroy’s translation

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BORI CE Volume - 1 

SECTION SEVEN: (Sambhava Parva):

"Then the valorous Drona taught Pandu's sons the use of many weapons, human and divine. O bull among the Bharata lineage! Other princes also came to Drona, supreme among Brahmanas, to learn the use of arms - the Vrishinis, the Andhakas, kings from many countries and Radheya (Karna), the son of the suta. They made Drona their preceptor.

BORI CE Volume - 3

SECTION FORTY-THREE (Kundala-Aharana Parva):

"O god! O one who spreads light! In so far as the words about Pandava Phalguna are concerned, remove all torment and misery from your mind. Concerning Arjuna and me, I will vanquish Arjuna in battle. O god! You know about the great strength of weapons I have obtained from Jamadagni's son and from the great-souled Drona.

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सूतपुत्रश्च राधेयो गुरुं द्रोणमियात्तदा |

स्पर्धमानस्तु पार्थेन सूतपुत्रोऽत्यमर्षणः ||४७||

दुर्योधनमुपाश्रित्य पाण्डवानत्यमन्यत ||४७||

Radheya the son of the suta, also made Drona their preceptor. The suta’s son was envious of Partha and always competed with him. With Duryodhana’s support, he showed his contempt for the Pandavas.

References:

https://www.quora.com/Was-Guru-Dronacharya-also-the-guru-of-Karna-I-read-somewhere-that-he-was-also-a-guru-but-only-refused-Karna-the-knowledge-of-Brahmastra-and-other-divine-celestial-weapons-hence-he-went-to-Parashurama

https://www.quora.com/Why-did-Dronacharya-refuse-to-teach-Karna

https://www.wattpad.com/956829522-busting-the-myths-on-karna-based-on-the-bori

https://www.facebook.com/karnavsarjun.official/photos/karna-a-disciple-of-drona-or-a-disciple-of-parashurama_____there-is-some-contrad/762413333846878/

https://arjunathevictor.wordpress.com/2017/06/30/karna-the-pupil-of-drona/

The animal, the master & the bond

Shaiva Siddhantham (शैव सिद्धान्तः, சைவ சித்தாந்தம்) has a concept of Pashu (पशु, பசு) Pathi (पति, பதி) Pasham (पाश , பாசம்).

Pashu

Pashu is the name for a cow or cattle or just an animal. It also means the normal innocent folks (us) who go about their daily work.

Pathi

Pathi means master. In this case, Pathi is the master of the Pashu. The famous Yogic pose seal with surrounding animals from the Mohenjodaro excavation site is called the Pashupati (master of animals) seal. Pashupati is also a name for Shiva.

Pasham

Pasham refers to a bond. This can be a physical bond, like a rope, called a Pasha Kayiru. This can also be a bond of affection, which is the meaning in Tamizh.

Jnanam

Next comes of concept of Jnanam (knowledge) which is classified as Pashu Jnanam, Pasha Jnanam & Pathi Jnanam.

Pashu Jnanam

Normally, an animal is considered innocent & without knowledge. We sometimes feel pity for it. It just leads its life without any higher pursuits. When we see a human in distress, we feel pity for that human. A lack of luck & knowledge in navigating the complex human system leads to distress. Extending this further, is there any of us who does not have difficulties? Is any of us truly happy in our search for permanent happiness? Maybe we are all to be pitied? When the Pashu thinks that maybe there is something more that our daily activities, something beyond that needs to be sought, this is Pashu Jnanam.

Pasha Jnanam

Next is Pasha Jnanam. We have attachments to our family, friends, property, profession, school, college, gender, race, religion. How will take an insult to one of these? Our reaction determines our level of attachment. Maybe there is a different kind of attachment that we have that we are not normally aware of? Maybe an attachment to something beyond? Maybe everything is connected & attached? 

Most Vigrahas will have a Pasha Kayiru, a rope indicating the bond and also a sharp & blunt weapon that can break the bond. The one that will break the temporary material attachments & pull us towards the permanent attachment.

Thiruvalluvar in his Thirukkural says:

பற்றுக பற்றற்றான் பற்றினை அப்பற்றைப்

பற்றுக பற்று விடற்கு.

This means: desire the divine that has no desires & is beyond desire, to remove your (temporary) desires. Note that Thiruvalluvar did not add his name as a credit to the Thirukkural. The earliest reference to the authorship is from a Saivite text called திருவள்ளுவ மாலை which has other authors praising Thiruvalluvar for his Thirukkural.

Thie also mirrors an Upanishad analogy: desire like a lamp that burns itself out by focusing inside, rather than desire something external that will never permanently satisfy, like ghee in a fire.

When the Pashu starts investigating if there is a bond beyond, that is Pasha Jnanam.

Pathi Jnanam

Let us say that a cow is tied by a rope by a master. The cow can wander wherever it wants but cannot go beyond the rope. Maybe free will exists but is limited in scope. 

Maybe for all of us, there is such a bond. Instead of something with human emotions, maybe it is something beyond all emotions, beyond all comprehension, all pervading. Maybe we don't even need to seek it outside, being all pervading, it is within us.

When the Pashu finally knows the true nature of the Pathi, it knows the true nature of itself. It need not seek anymore. This is Pathi Jnanam.

References

Sudha Seshayyan's Upanyasam on Thiruvacagam

Do we have free will?

Do we have free will? Religions try to answer this question.

If the omniscient divine has already known & planned everything, we are just executing it, thinking we are doing it. So, there is no real free will. Everything is just divine will.

If we do have free will, then we can make changes. Maybe the divine doesn't have a plan after all.

Some religions think that free will is a test from G-d. If we use our free will to surrender to the one true G-d, G-d will be happy & give us a chance at heaven. If not, he will roast us forever in an everlasting fiery hell.

Swami Vivekanda explained the Hindu concept as limited free will. Everyone is a Pashu (cattle) who is bound by a rope. We can wander as far and wide as the rope allows us, but not beyond. Shaiva Siddhantha expounds on this Pashu (cattle or us), Pathi (master) & Pasham (the thing that ties).

Temples for health issues

(Work in progress)

Generic:

• VaitheeswaranKoil Temple வைத்தீஸ்வரன்கோயில்
• Arulmigu Marundeeswarar Temple அருள்மிகு திரு மருந்தீசுவரர் திருக்கோயில்
• Vadapalani Murugan Temple அருள்மிகு வடபழநி ஆண்டவன் திருக்கோயில்
• Arulmigu Pazhani Dhandayuthapani Swamy Temple அருள்மிகு பழநி தண்டாயுதபாணி சுவாமி கோவில்

Heart:

• Hrudayaaleeswarar Temple இருதயலீசுவரர் கோயில்

Navagraha temples

(Work in progress)

Surya:

Arulmigu Siva Suriya Peruman Temple Suriyanar Koil

சூரியனார் கோவில்,திருமங்கலக்குடி

Budhan:

Thiruvenkadu Swethaaranyeshwarar Thirukkoil - Budhan Sthalam

திருவெண்காடு சுவேதாரண்யேஸ்வரர் கோயில் - புதன் ஸ்தலம்

Chandran:

Divya Desam 25 Sri Nanmadhia Perumal Temple

திவ்ய தேசம் 25 ஶ்ரீ நான்மதிய பெருமாள் கோயில்

Kethu:

Sri Naganathaswamy Temple (Ketu),Padal Petra Temple

ஸ்ரீ நாகநாதசாமி கோயில் கேது ஸ்தலம்

Shani:

Thirunallar Saneeshwara Bhagavan Temple

திருநள்ளாறு சனீஸ்வர பகவான் கோவில்

Is it we having a Darshanam?

Once after visiting Tirupati Venkatachalapathy Perumal, I thought: "This temple is well funded, has good Bhaktha inflows. Maybe I will now give preference to & visit the other shrines that are badly in need of support."

And then, for years, I was unable to go to Tirupati even after making plans. Something would come up forcing a cancellation of plans. Finally, I thought: "Ok, I'm sorry. I want to see you. Now, please allow me to come". The next Darshanam happened without hitches. Later, I heard from friends that Tirupati Perumal has a reputation of being a RoshaKaaran (ரோஷக்காரன்). 

Was it just a coincidence or something more? Though all-pervading, does the divine still have time to play with us cosmic specs of dust & keep a personal connection? Is it the deity willing it, when we make plans to visit? Maybe it is the origin who has graciously taken a form that we imagined it in, who wished to see the child, rather than we thinking that we are having a Darshanam. 

Speak up or let things slide?

Seeing something that you believe is wrong? Should we speak up? What if speaking up has consequences? Maybe destroys a relationship, career, livelihood, freedom or life? Or should we let things slide? Anyway, everyone has their own beliefs & opinions. Speaking up will anyway change nothing. Just be silent & try to improve yourself. Why bother?

This is a question of ethics & our decision here has repercussions for society.

Is it ok to idly stand by & watch someone getting assaulted? Does our mind change depending on the identity of the perpetrator & victim? Religious identity, gender, age, class, profession etc? Does it change by species depending on the human or animal or bird or reptile or insect species? Does our own mind's subscription to these identities affect our mind's thinking? This attachment is called Paasham, the word for a rope or an emotional bond. These bonds are temporary & existent only for this life.

Or maybe it is merely a different opinion based off consumption of different source material over time? This is called the Shabdha Pramaanam, acquiring knowledge through a trusted word. But this can be dangerous if our trusted source is not really trustworthy.

Keeping quiet when encountering wrong-doing is wrong. Doing nothing will embolden the wrongdoer & make things worse. For a truth-seeker, a debate is the right approach when encountering a different opinion. This will depend on how strongly we are attached to a belief & how much energy we have. Sometimes, an innocuous comment can cause our mind to respond strongly, if our attachment is strong.

This idea has naturally made its way into religious beliefs too. Krishna sharply criticizes Balarama's prior neutrality in the Mahabharatha, when he finally tries to get involved when his favorite pupil, Duryodhana is killed unfairly. Krishna also has a suggestion in the Bhagavad Geeta in the Mahabharata. Just do what needs to be done but with a steady mind without allowing emotions & mind to affect you. When you try to do the right thing, you must be prepared to lose most battles. But you keep going nevertheless. Doing nothing is Tamas. Doing something is Rajas. Figuring out the right thing to do & doing it fearlessly is Sattva.

However, in most parts of the world, merely speaking up can lead to loss of life, limb, liberty, career, livelihood or worse, attacks on family. This has been the case in most of history. In a difficult environment, do not sacrifice yourself unnecessarily. Russian intellectuals used a technique called Samizdat, being careful with words & presentation to critique the totalitarian Communism that brooks no dissent. It is prudent to be as careful as possible. Migrants from free societies to totalitarian countries have formal recommendations to never speak anything on politics & religion, even in private forums. For us small people without money, power or fame, no one will care & we'll be on our own. 

There is a religious cautionary tale as well. In Biblical beliefs, the one who is quiet in the face of wrongdoing goes to the worst part of the fiery hell for eternity. The missionaries interpreted this differently. If you are unable to distinguish between an opinion expressed by a holy text & take it as absolute truth, you may end up committing atrocities. This is the danger of the trusted word, the Shabdha Pramaanam. If you see 'idolators' & 'non-believers' with their 'wrong' beliefs, how can you remain quiet in the face of their wrongdoing? Shouldn't you bring them to the 'one true light'? The result would be unspeakable brutalities, inquisitions & Auto-Da-Fe burning of the heretics at the stake. In Auto-de-fe, the priest would pray for their soul. Since the heretics were burned as mortals, God, at least spare them the worst part of hell & put them in a less fiery part of hell.

In Biblical theology & related religions, fire is used as an instrument of punishment while in Hindu theology, it is a cleanser. In Zoroastrian theology, it is a symbol of purity. In Biblical, all humans born before the Redeemer would go to hell, since the Redeemer hadn't taken the sins of mankind on himself yet. Even the best humans would go to the outermost circle of hell, owing to the original sin which makes all humans sinners. This is again in contrast with Hindu theology, where all humans are divine & would eventually merge with the divine, since there is nowhere else to go, like a wave that eventually calms down & merges with the ocean.

For people in free societies, do your best to promote & preserve free speech. Free speech includes the right to mock & abuse anything & everything. Your detractors can simply mock you back or ignore you. Violent action in response to words should be put down with a heavy hand. The people have to build & preserve an open free society. The free society will then protect you. Dharmo Rakshito Rakshitaha. If you protect Dharma, Dharma will protect you.