THE HEROIC CHARACTER DECONSTRUCTION OF BHARATAYUDHA WAR IN MAHABHARATA EPIC

The Mahabharata is an epic story written by Vyasa. The story tells about the heroism of Pandavas which ended in their victory at the battle of Bharatayudha against the Kauravas. People believes that the Pandavas are heroes who become the core of the epic story. The interpretation of heroism of Pandavas are believed by people because they are the children of God. In addition the Pandavas are believed as the protagonist characters who are powerful than ordinary human, they are good and honest. Through decnstructin theory the writer reveals the other side of the Pandavas that is hidden behind their heroic action. By reading and looking for the minor texts in the story, the writer finds that the Pandavas are not as heroic as people think. There are many things that make them look as ordinary human that are far from heroic attitude. Whereas Kauravas who are considered as the cowards and they have a bad character, but they have the attitudes as a hero more than Pandavas. The writer finds the binary oppositions in the text to search for the faults of Pandavas and the of goodness Kauravas that will change the view of the two main characters in the story. By using the theory of deconstruction the writer can find other truths in the story of the epic Mahabharata.


INTRODUCTION
Literature is a personal expression of human life. It can be the experiences, feelings, thoughts, passions, ideas and beliefs that are drawn through writings.
Literary work is created to be enjoyed, understood and utilized by the people because it shows people's image. Some literature can be formed into manuscripts or canon texts that are full of values and beliefs, and those even be trusted that it really happened in the past.
Every nation has its own canon texts that create its cultures and ideal history. The text can be an ideal history because a canon which is read continually as a colossal story or epic tells about the glory of the heroes or gods. It makes the ideal history becomes the only true genuine history.
The people agree that the ideal history is the standard values of all human life. It is the climax of people pretention and tough accumulation to move with the values that is compromised among them.
The stories inside the canon text are trusted as a life orientation that will always exist among the people.
One of the greatest canon texts that ever exist is Mahabharata epic story, a great work of Vyasa. It is a Hinduism sacred text just like Veda, Vedanta and Purana. This sacred text originally comes from India. The original work of it uses Sanskrit, the ancient language of India.
Every sacred text represents one heroism story, but every story has a connection with the other stories. (Mohan Ganguli, 1896:33 As it is known by public that in this epic, Pandavas always become the protagonists, but Kauravas always become the antagonists. Pandavas are considered as the knights, they are virtuous and wise.
No one deny it. But everything can be seen from various points of views. There is also an opinion that says it is not fair for the antagonists who are always bad in the public opinion. No one is perfect; everybody has the mistakes they ever made.
Pandavas is a hundred percent the ordinary human who are also full of mistakes, though they are told as the avatar of gods. Moreover, the gods in this epic also do all kind of errors. In the other side, the Kauravas also have their own virtue.
But people never see it as goodness; they think nothing of the Kauravas.
Mahabharata which are believed to be a basis of life tells about the heroic of Pandavas in the whole story. There is no harm if this epic says so; it teaches people that the good always conquers the evil, but is too one-sided view if we think nothing of the antagonists' goodness and never matter of the protagonists' errors. The antagonists will always be hated by people and will never be considered as a good example to live the life.
Facts about the literature of Mahabharata epic are not only limited by an existing story line which we read. But, as a great literary work that has ever been made, it definitely has the great purposes or meanings behind it. Every word that is already written can keep another meaning.

THEORETICAL FRAMEWORK
The theories include the characters in the literature, post-structuralism theory, and deconstruction theory that influence the characters in the Mahabharata epic. shows that the writer has used verbal irony.

Dramatic irony
Storytellers use this irony as a useful plot device for creating situations where audience knows more about the situations, the causes of conflicts and their resolutions before leading characters or actors.

Situational irony
It occurs when incongruity appears

RESEARCH METHOD
In this research, the writer uses text-oriented approach to analyze the data.
According to the books of An Introduction to Literary Studies, "It is applied primordial textual science of religion, legal practice, and divination. These traditions place the main emphasize on the internal textual aspects of a literary works." (Mario Klarer, 1999: 76

3.
Introducing a new idea that cannot put in the old oppositional.

DISCUSSION
The first analytical step of the work of deconstruction is to find opposition pairs in the literary texts. In literature we will find the difference and contradiction which is the nature of the text. We can describe as a contradiction between the black and white which is opposite to each other, although the fact that black exists because of white and conversely. This kind of contradiction should be found in the analysis of literary works by using the theory of deconstruction.
From Mahabharata epic there are several main oppositions in the literary works, i.e.:

Arjuna -Karna
The oppositions above are the main conflict that becomes the focus of Mahabharata. The author tries to a raise the reader's sympathy for these characters.
In forming the sympathy of the readers, the author first describes the kindness of the main characters in order to create a sense of concern that leads the readers on a single interpretation, so To find other meanings of the text, the writer will analyze one by one the oppositions above in this chapter.

The Heroism of Pandavas in the Story
The first role that can be analyzed using deconstruction theory is "The celebrated Pandu, tempted by the desire of having more children wished to speak again unto his wedded wife (for invoking some other god). But Kunti addressed him, saying, 'The wise do not sanction a fourth delivery even in a season of distress. The woman having intercourse with four different men.........'" (Ganguli, 1896:390) "……. this his eldest son, Yudhishthira, was born there, begotten by Dharma himself. Then that illustrious king obtained from Vayu this other son-the foremost of all mighty men-called Bhima. This other son, begotten upon Kunti by Indra, is Dhananjaya whose achievements will humble all bowmen in the world. Look here again at these tigers among men, mighty in the use of the bow, the twin children begotten upon Madri by the twin Aswins." (Ganguli, 1896:396) In the previous chapter, the writer found that heroes were the offspring of god. Because all Pandavas were descendants of gods, we could say that they were heroes. They also had a superpower that was different with ordinary humans since they were sons of god. From their appearance and family background, the readers would easily describe that Pandavas were heroes.
It was different how people described the Kauravas through the story of Mahabharata. They were so evil and represent the darkness. The author described Kauravas as the negative figures even since they were born.
The story began from Gandhari, Kauravas" mother, conceived and bore the burden in her womb for two long years without being delivered. She was greatly afflicted at this. Then she heard that Kunti had given birth to three children and became so jealous. Impatient of the period of gestation which had prolonged so long, and deprived of reason by grief, she struck her womb with great violence without her husband"s knowing. After that a hard mass of flesh like an iron ball came out from her womb. Then by Vyasa's help, Gandhari magically had a hundred children.
Bad signs accompanied their birth.
Brahmins in the palace felt that there would be a worst disaster and asked King Dhristarashtra to dispose them.
"O King, O bull among men, when these frightful omens are noticeable at the birth of thy eldest son, it is evident that he shall be the exterminator of thy race. The prosperity of all dependeth on his abandonment. Calamity there must be in keeping him." (Ganguli, 1896:369) Their story was so contrast with the Pandavas. Although they were Pandavas" cousins, their appearance was very different with Pandavas. If the Pandavas were described as the heroes, the Kauravas were described as the villains. Pandavas were often told as a white side and Kauravas were the black side.
They were not the sons of god like Pandavas. They were only the ordinary humans who got their strength from the trainings like other people did. So we could not say that Kauravas were heroes, because they were ordinary people.

Pandavas vs Kauravas
People believed that Pandavas were heroes because they were sons of god, represented the goodness and the white side. They also had super power. But if we look at the text carefully, we will see that Pandavas also had a dark side that made them were unworthy to be called as heroes.
A hero is someone who cares for other people above their self-interest. He is also a humble person. We find another fact of Pandavas" heroism if we see it from this point of view. They were the arrogant person and they never admitted the other strength but theirs, especially Arjuna.
"'Arjuna, after this, deeming himself disgraced, said unto Karna stationed amidst the brothers like unto a cliff, 'That path which the unwelcome intruder and the uninvited talker cometh to, shall be thine, O Karna, for thou shall be slain by me.' Karna replied, 'This arena is meant for all, not for thee alone, O Phalguna! They are kings who are superior in energy; and verily the Kshatriya regardeth might and might alone. What need of altercation which is the exercise of the weak?" (Ganguli, 1896:424 In the previous chapter, we know that hero is someone who lives in justice and he is truthful. It means that a hero will never do something unworthy to achieve his goal. If we look at Pandavas deeds in Bharatayudha war, we will find the untruthful Pandavas. They won the war with the wrong way. ""Beholding Bhimasena of immeasurable energy filled with rage and rushing towards him, thy highsouled son, O bull of Bharata"s race, desiring to baffle his blow, set his heart on the manoeuvre called Avasthana. He, therefore, desired to jump upwards, O monarch, for beguiling Vrikodara. Bhimasena fully understood the intentions of his adversary. Rushing, therefore, at him, with a loud leonine roar, he fiercely hurled his mace at the thighs of the Kuru king as the latter had jumped up for baffling the first aim. That mace, endued with the force of the thunder and hurled by Bhima of terrible feats, fractured the two handsome thighs of Duryodhana. That tiger among men, thy son, after his thighs had been broken by Bhimasena, fell down, causing the earth to echo with his fall…………….. Beholding Duryodhana felled upon the earth like a gigantic Sala uprooted (by the tempest) the Pandavas became filled with joy. The Somakas also beheld, with hair standing on end, the Kuru king felled upon the earth like an infuriated elephant felled by a lion. Having struck Duryodhana down, the valiant Bhimasena, approaching the Kuru chief, addressed him, saying, "O wretch, formerly laughing at the disrobed Draupadi in the midst of the assembly, thou hadst, O fool, addressed us as "Cow, Cow!" Bear now the fruit of that insult!" Having said these words, he touched the head of his fallen foe with his left foot. Indeed, he struck the head of that lion among kings with his foot." (Ganguli, 1896:3521-3523) In this case, Bhima did the worst thing that made Pandavas lost their heroism aspect. He did not follow the rule of the war. The knight could not hit the foes who were dying and could not fight them when they were not holding their sword, but Bhima did it because of his grudge. From this view, the Pandavas were not the heroes as people believed. They won the victory through the untruthful way.
On the other side, Kauravas who were believed as the antagonists and had no kindness in their life, actually they were a good man. Not all Pandavas were cruel. Some of them were good friends of Pandavas.
"But Yuyutsu, moved by his friendship for the Pandavas, informed them of this. Vrikodara, however, swallowed it without any hesitation, and digested it completely." (Ganguli, 1896:403) The text above showed us that Kauravas also had a good side. Yuyutsu was the one of a hundred Kauravas, but his appearances in the story was never be important in the readers" view. ""Vasudeva said, "The instruction received by them hath been equal. Bhima, however, is possessed of greater might, while the son of Dhritarashtra is possessed of greater skill and hath more. If he were to fight fairly, Bhimasena will never succeed in winning the victory. If, however, he fights unfairly he will be surely able to slay Duryodhana." (Ganguli, 1896:3520)  "Bhima then set fire to the house just where Purochana was sleeping. Then the son of Pandu set fire to the door of that house of lac. Then he set fire to the mansion in several parts all around. Then when the sons of Pandu were satisfied that the house had caught fire in several parts those chastisers of foes with their mother, entered the subterranean passage without losing any time. Then the heat and the roar of the fire became intense and awakened the townspeople. Beholding the house in flames, the citizens with sorrowful faces began to say, "The wretch (Purochana) of wicked soul had under the instruction of Duryodhana built his house for the destruction of his employer"s relatives. He indeed hath set fire to it. O, fie on Dhritarashtra"s heart which is so partial. He hath burnt to death, as if he were their foe, the sinless heirs of Pandu! O, the sinful and wicked-souled (Purochana) who hath burnt those best of men, the innocent and unsuspicious princes, hath himself been burnt to death as fate would have it."" (Ganguli, 1896:454) If we read carefully the text above, we would see that Kauravas were not the suspect of the lac house incident. It was true that they planned the bad for Pandavas, but the real suspect was Bhima who lit the fire. Bhima made as if it was done by Duryodhana and his brothers. As a hero, he must be true to life. Because of his deed, Kauravas should be the suspect.
Bhima did not think about Kauravas" side.
Because of the reason, we could not call him as a hero.

Heroism of Bhima in Mahabharata
Bhima and Doryudhana were cousins that had so different characters.

Bhima was a protagonist and Doryudhana
was an antagonist. If Bhima was the strongest among the Pandavas, then Doryudhana was the strongest among the Kauravas.
As we knew before that all of Pandavas were the sons of god, Bhima, the second Pandava was the son of Vayu, the mighty god of wind. When his mortal father, Pandu could not have a descendant, he asked his wives to invoke the gods so that they could have one. From his first wife, he got three sons and from his second wife he got twins children.
"The god of wind thereupon begat upon her the child afterwards known as Bhima of mighty arms and fierce prowess. And upon the birth of that child endued with extraordinary strength, an incorporeal voice, O Bharata, as before, said, "This child shall be the foremost of all endued with strength."" (Ganguli, 1896:388) Bhima as the son of god he was strong since he was born. He was born with the natural strength that was given by god himself. By those reasons, Bhima was born as a hero since he had all of heroism criteria. He was mighty, prowess and godlike. The author told us that Bhima"s skill and power were over his brothers and his cousins, Kauravas.
"In fact, those princes were no match for Bhima in pugilistic encounters, in speed, or in skill." (Ganguli,  "As soon as Duryodhana was born, he began to cry and bray like an ass. And hearing that sound, the asses, vultures, jackals and crows uttered their respective cries responsively. Violent winds began to blow, and there were fires in various directions…................ As soon as these words were spoken, O Bharata, jackals and other carnivorous animals began to howl ominously and marking those frightful omens all around." (Ganguli, 1896:369) "The assembled Brahmanas and the wise Vidura replied, 'O king, O bull among men, when these frightful omens are noticeable at the birth of thy eldest son, it is evident that he shall be the exterminator of thy race. The prosperity of all dependeth on his abandonment. Calamity there must be in keeping him. O king, if thou abandonest him, there remain yet thy nine and ninety sons. If thou desirest the good of thy race, abandon him, O Bharata! O king, do good to the world and thy own race by casting off this one child of thine. It hath been said that an individual should be cast off for the sake of the family; that a family should be cast off for the sake of a village; that a village may be abandoned for the sake of the whole country; and that the earth itself may be abandoned for the sake of the soul." (Ganguli, 1896:369) From the beginning the author described that Duryodhana was the distractor that was shown implicitly in the text. It made him known as a crook in the Mahabharata.

Heroism Deconstruction of Bhima vs Duryodhana
The readers easily believe that Bhima was a great hero because the text said so. "Seeing the charioteer, the Pandava Bhimasena took Karna for a charioteer"s son, and said by way of ridicule, "O son of a charioteer, thou dost not deserve death in fight at the hands of Partha. As befits thy race take thou anon the whip. And, O worst of mortals, surely thou art not worthy to sway the kingdom of Anga, even as a dog doth not deserve the butter placed before the sacrificial fire."" (Ganguli, 1896 Bhurishrava, and Bhishma, and Drona of great prosperity! This is another very infamous act that the cruel Pandavas have perpetrated, for which, I am certain, they will incur the condemnation of all righteous men! What pleasure can a righteously disposed person enjoy at having gained a victory by unfair acts? What wise man, again, is there that would accord his approbation to a person contravening the rules of fairness? What learned man is there that would rejoice after having won victory by unrighteousness as that sinful wretch, Vrikodara the son of Pandu, rejoices? What can be more amazing than this, that Bhimasena in wrath should with his foot touch the head of one like me while lying with my thighs broken? Is that person, O Sanjaya, worthy of honour who behaveth thus towards a man possessed of glory endued with prosperity, living in the midst of friends?" (Ganguli, 1896:3537) He also noted the verbal irony to express his suffering because of Bhima.
"What can be more amazing than this, that From this side, Duryodhana seemed to be more heroic than Bhima himself. Yudhistira. In the text above, said,"He is to be pitied in every respect." He used verbal irony to describe the situation that was faced by Duryodhana.
Actually Duryodhana was respected by other people since he was a king. Because his situation and condition was defeated by Bhima, he became someone that should be pitied although he was a king, someone who was a leader and should be respected by people.

Yudhistira also admitted that
Duryodhana is the right person in the war.
Actually he did not agree with Bhima"s deed because that was not a heroic way to defeat someone unfairly. "How will Gandhari endure such poignant grief, after she hears her son, who always fought fairly, slain unfairly by us?" (Ganguli, 1896:3534) In the text above Yudhistira showed his anxiousness how he would face Gandhari, the Kauravas" mother.
He himself said that Duryodhana "always fought fairly". It meant that Yudhistira knew who the right person was during the Bharathayudha war. He did not directly say that he did not agree with Pandavas" victor, but we could see it from the words he said "who always fought fairly, slain unfairly by us". He hated what Bhima did but he could not restrain him to fight unfairly in the war.
When he died in the hands of Bhima, the heroism of Duryodhana was shown. A hero is also someone who is admired by many because of his courage.
The hero also someone who stands until the last breathe of his life. Duryodhana proved it by the situation when he died.
"Upon the conclusion of these words of the intelligent king of the Kurus, a thick shower of fragrant flowers fell from the sky. The Gandharvas played upon many charming musical instruments. The Apsaras in a chorus sang the glory of king Duryodhana. The Siddhas uttered loud sound to the effect, "Praise be to king Duryodhana!" Fragrant and delicious breezes mildly blew on every side. All the quarters became clear and the firmament looked blue as the lapis lazuli. Beholding these exceedingly wonderful things and this worship offered to Duryodhana, the Pandavas headed by Vasudeva became ashamed. Hearing (invisible beings cry out) that Bhishma and Drona and Karna and Bhurishrava were slain unrighteously, they became afflicted with grief and wept in sorrow." (Ganguli, 1896:3530) When a hero died, there would be so many people felt loss their figure. There would be tears when a good person died.
When Duryodhana died, not only the earth who felt sad, but also the heaven felt the same. Maybe the text above did not mean something about how the hero should die, but from that text we would understand that Duryodhana was also a great man. For some people he was probably a hero. There was no text that noted Duryodhana was a good man, but the text itself showed that Duryodhana received a great condolence from heaven. He was greater than the heroes who joined the war of Bharatayudha.

C.
Arjuna vs Karna

Heroism of Arjuna vs. Karna in the Story
Arjuna and Karna was the son of Kunti from different immortal fathers.

Arjuna was descendant of god Indra and
Karna was descendant of go Surya. Both of them were hero in tha Mahabharatha epic story. Although they were hero and son of god, but they had the different fate.
Karna was actually the first son of Kunti, but he was abandoned by Kunti since he was a baby. Because Kunti was so young and could not receive the fact that she was pregnant cause of her own fault.
Kunti was imparted a formula of incarnation for summoning any of the celestials she liked to give her children.
She became curious and tried to use that formula without knowing the risk of her action.
"Gratified with her respectful attentions, the sage, anticipating by his spiritual power the future (season of) distress (consequent upon the curse to be pronounced upon Pandu for his unrighteous act of slaying a deer while serving its mate) imparted to her a formula of invocation for summoning any of the celestials she liked to give her children. And the Rishi said, 'Those celestials that thou shall summon by this Mantra shall certainly approach thee and give thee children.' 'Thus addressed by the Brahmana, the amiable Kunti (Pritha) became curious, and in her maidenhood summoned the god Arka (Sun). And as soon as he pronounced the Mantra, she beheld that effulgent deity--that beholder of everything in the world--approaching her. And beholding that extraordinary sight, the maiden of faultless features was overcome with surprise. But the god Vivaswat (Sun) approaching her, said, 'Here I am, O black-eyed girl! Tell me what I am to do for thee.' "Hearing this, Kunti said, 'O slayer of foes, a certain Brahamana gave me this formula of invocation as a boon, and, O lord, I have summoned thee only to test its efficacy. For this offence I bow to thee. A woman, whatever be her offence, always deserveth pardon.' Surya (Sun) replied, 'I know that Durvasa hath granted this boon. But cast off thy fears, timid maiden, and grant me thy embraces. Amiable one, my approach cannot be futile; it must bear fruit. Thou hast summoned me, and if it be for nothing, it shall certainly be regarded as thy transgression.' "Vaisampayana continued, 'Vivaswat thus spoke unto her many things with a view to allay her fears, but, O Bharata, the amiable maiden, from modesty and fear of her relatives, consented not to grant his request. And, O bull of Bharata's race, Arka addressed her again and said, 'O princess, for my sake, it shall not be sinful for thee to grant my wish.' Thus speaking unto the daughter of Kuntibhoja, the illustrious Tapana--the illuminator of the universe--gratified his wish. And of this connection there was immediately born a son known all over the world as Karna accountred with natural armour and with face brightened by ear-rings. And the heroic Karna was the first of all wielders of weapons, blessed with good fortune, and endued with the beauty of a celestial child. And after the birth of this child, the illustrious Tapana granted unto Pritha her maidenhood and ascended to heaven. And the princess of the Vrishni race beholding with sorrow that son born of her, reflected intently upon what was then the best for her to do. And from fear of her relatives she resolved to conceal that evidence of her folly. And she cast her offspring endued with great physical strength into the water. (Ganguli, 1896:361-362) After Kunti abandoned him, Karna was cared by Radha, from the lowest class person. Although he was son of god, he became the lower class person because of his mother"s fault. According to the hero"s characteristics, Karna was a hero indeed.
He was son of god, had a superpower because he was half god, he endured trials, and he confronted the unknown.
Arjuna, the second Pandava was also a hero just like his other brothers. Different from Karna, Arjuna received all the happiness since he was born. He was son of god, he was born as a Prince of the court, he had all the beauty as a human, and he had superpower as a half god-human.
"'The celebrated Kunti, thus addressed by her lord, invoked Sakra (the king of the gods) who thereupon came unto her and begat him that was afterwards called Arjuna. And as soon as this child was born, an incorporeal voice, loud and deep as that of the clouds and filling the whole distinctly said, addressing Kunti in the hearing of every creature dwelling in that asylum, 'This child of thine, O Kunti, will be equal unto Kartavirya in energy and Siva in prowess. Invincible like Sakra himself he will spread thy fame far and wide. As Vishnu (the youngest of Aditi's sons) had enhanced Aditi's joy, so shall this child enhance thy joy." (Ganguli, 1896:388) "…….But Arjuna, however, outdistanced everyone in every respectin intelligence, resourcefulness, strength and perseverance. Accomplished in all weapons, Arjuna became the foremost of even the foremost of car-warriors; and his fame spread all over the earth to the verge of the sea. And although the instruction was the same, the mighty Arjuna excelled all (the princes in lightness of hand). Indeed, in weapons as in devotion to his preceptor, he became the foremost of them all. And amongst all the princes, Arjuna alone became an Atiratha (a car-warrior capable of fighting at one time with sixty thousand foes)." (Ganguli, 1896:416-417) Both of them were known as a hero that had a different fate since they were born. They also had a different view about life, the good and the bad. The writer said it because Karna was a hero who stood in the Kauravas" side. We all knew that Kauravas were the antagonist that represented the evil in the story, but Karna chose to stand before Kauravas. "For the sake of Dhritarashtra's son, I shall fight against thy sons to the best of my strength and might. I must not, however, abandon kindness and the conduct that becometh the good. Thy words, therefore, however beneficial cannot be obeyed by me now. This thy solicitation to me will not yet be fruitless. Except Arjuna, thy other sons, Yudhishthira, Bhima, and the twins, though capable of being withstood by me in tight and capable also of being slain, shall not yet be slain by me. It is with Arjuna alone, among all the combatants of Yudhishthira, that I will fight." (Ganguli, 1896(Ganguli, :2061(Ganguli, -2062 He did it because the situation that forced him to do it. It was situational irony because he had to make a decision and both of those decisions were hard to do. In the end he chose to fight Pandavas because his long friendship with Kauravas.

Heroism Deconstruction of Arjuna vs Karna
"The earth has become impassable with heaps of slain men and steeds and elephants, and with cars broken with the shafts of Dhananjaya and Adhiratha"s son and with the numberless shafts themselves shot by them. Strewn with well-equipped cars crushed by means of mighty shafts along with the warriors and the weapons and the standards upon them, cars, that is, with their traces broken, their joints separated, their axles and yokes and Trivenus reduced to fragments, their wheels loosened, their Upaskaras destroyed, their Anukarsanas cut in pieces, the fastenings of their quivers cut off, and their niches (for the accommodation of drivers) broken, strewn with those vehicles adorned with gems and gold, the earth looks like the firmament overspread with autumnal clouds." (Ganguli. 1896