Frank Köhler

Kṛpa

Introduction

Kṛpa. Explore Kṛpa's narrative function in the Mahābhārata, highlighting his connections to Bhīṣma and Droṇa and their shared traces of the heterodox Vrātya-culture.

Abstract

In a recent study (Pontillo 2016) it has been argued that the Mahābhārata contains traces of a heterodox culture, the Vrātya-culture, and these emerge most clearly in connection with Bhīṣma and Droṇa. In this article it will be strongly suggested that any analysis of these two epic characters should take Kṛpa into account as well, since he has many features in common with them, especially with Droṇa. Furthermore, after a briefly outlined proposal to explain these commonalities, the function of the narrative character of Kṛpa will be examined.

Review

This paper proposes an intriguing expansion of a recent hypothesis (Pontillo 2016) concerning the presence of Vrātya-culture traces within the *Mahābhārata*. Building upon the argument that such traces are discernible in the characters of Bhīṣma and Droṇa, the author strongly suggests that Kṛpa warrants inclusion in this analytical framework. The abstract indicates that Kṛpa shares significant commonalities with these two figures, particularly with Droṇa, which forms the core of the new proposition. The subsequent examination will involve a proposed explanation for these shared features and an analysis of Kṛpa's specific narrative function within the epic. The premise of extending Pontillo's analysis to Kṛpa is a promising one, offering the potential to deepen our understanding of this often-overlooked character and, by extension, the complex socio-religious undercurrents of the *Mahābhārata*. If successful, the comparative approach, highlighting Kṛpa's features in relation to Bhīṣma and Droṇa, could provide valuable new insights into the epic's characterization and the potential permeation of heterodox elements. The stated intention to explore Kṛpa's narrative function, once these commonalities are established, is a sound methodological step that could yield significant scholarly contributions. To fully realize its potential, the paper will need to articulate clearly and rigorously how Kṛpa's specific features align with those identified as indicative of Vrātya-culture in Bhīṣma and Droṇa. The "briefly outlined proposal" to explain these commonalities will be critical; its robustness will determine the strength of the overall argument. Furthermore, the review should assess whether Kṛpa's inclusion merely adds another example or fundamentally alters or enriches our understanding of the Vrātya-culture's presence and impact within the *Mahābhārata* narrative. This appears to be a well-conceived project that merits careful consideration for publication.

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