Hare Krishna. Kalki Movie: Making Sense with the Bhagavad Gita – Part 2

This is the second part of the video where I will address specific elements depicted in the movie Kalki. In the previous video, I discussed how, if there are concoctions in popular culture, it becomes the responsibility of the tradition’s teachers to address them properly and to convey accurate conceptions based on scripture and the tradition’s wisdom.

Today, I will focus on three main issues.

1. The Portrayal of Kalki and Ashwatthama

In the movie, it is shown that Ashwatthama was cursed by Krishna to wander the Earth alone until the time he could save a future avatar of Vishnu, after which he would be relieved of his curse. The cursing of Ashwatthama is indeed a well-known incident mentioned in both the Mahabharata and the Bhagavatam. However, this specific detail — that he would be freed from his curse by saving a future avatar — is not found in either of these texts.

A similar idea appears in some versions of the Bhavishya Purana, which is often referenced in such contexts. However, our acharyas have rarely quoted from the Bhavishya Purana, and it is widely understood to contain many interpolations. So, while this prophecy might seem poetically attractive, its scriptural authenticity is questionable.

That said, this doesn’t necessarily make it a terrible depiction. As I mentioned in Part 1, there is room for artistic license, and some creative interpretation can be allowed — especially when done respectfully and with the intention of engaging people with traditional themes.

Ashwatthama was, after all, a noble character in many ways. He was deeply devoted to his father Drona and was eager to prove himself as a superior warrior — particularly in comparison to Arjuna. While he had no personal enmity with the Pandavas, his bitterness emerged after Duryodhana misled him by claiming that the Pandavas had conspired to kill Drona.

In reality, Drona’s death occurred when Dhrishtadyumna — out of personal hatred — beheaded him while he was meditating. Arjuna strongly condemned this act, and even among the Pandavas, there was serious dissent about how it had been handled. The plan was initially to arrest, not kill, Drona.

Moreover, Drona had started using celestial weapons indiscriminately, even against ordinary soldiers, which was akin to using nuclear weapons in conventional warfare. Emergency measures were deemed necessary. But due to Duryodhana’s misrepresentation, Ashwatthama grew vengeful and committed grave acts — including the night massacre of the Pandava sons and the attack on Uttara’s womb.

2. The Fictional Friendship Between Karna and Ashwatthama

Another major inaccuracy is the portrayal of Karna and Ashwatthama as close friends. This is not supported by the Mahabharata.

In fact, there was mutual resentment between them. Karna often criticized Drona, considering him partial to the Pandavas, while Drona never fully accepted Karna. On multiple occasions, Bhishma and Drona both minimized Karna’s prowess, which led to Karna retaliating with harsh words. Ashwatthama, in turn, strongly defended his father.

One notable instance is after the killing of Jayadratha on the 14th day of the war. The Kaurava morale was shattered, and Karna blamed Drona’s incompetence for their loss. Ashwatthama furiously rebuked Karna, and a serious conflict nearly broke out between them.

So while both fought on Duryodhana’s side, their motivations were different, and their relationship was strained — not one of camaraderie. Drona’s loyalty came from a sense of duty to the Kuru Kingdom, which had supported his Gurukul. Ashwatthama followed suit out of filial loyalty. Karna’s motivations were more rooted in personal vendetta and social rejection.

It is also worth noting that Ashwatthama had a sense of rivalry with Arjuna — not out of hatred, but a desire to prove himself as the superior archer. In contrast, Karna’s rivalry with Arjuna was one of deep enmity — he wanted to destroy Arjuna to prove his worth.

3. The Misrepresentation of Arjuna’s Character

In popular culture, Arjuna is often unfairly depicted as arrogant, to create sympathy for Karna. But a close examination of the epics shows that Arjuna consistently conducted himself with great honor, especially towards women.

There is not a single instance in the scriptures where Arjuna has spoken demeaningly of women. On the other hand, Karna grievously insulted Draupadi during the gambling match. He not only endorsed her disrobing but mocked her by saying, “A woman with five husbands is like a prostitute; let her be enjoyed by more men.” This was a heinous insult, especially considering that Draupadi’s polyandry was not her own choice, but a divine arrangement.

Later in the war, Karna again insulted women — this time when he had a disagreement with his charioteer, Shalya. He ended up criticizing not just Shalya but his entire province, including its women, in derogatory terms.

Yes, Karna had many virtues — generosity, bravery, and loyalty among them. But a true Kshatriya is defined by his ability to protect the weak, and in this regard, Arjuna far excelled him.

So, the negative portrayal of Arjuna in many modern adaptations is both inaccurate and unfortunate.

Conclusion

To summarize, the Kalki movie has the positive aspect of bringing characters and storylines from the Mahabharata into the public consciousness. That is valuable and praiseworthy. However, the specifics — especially regarding the relationships and characters — are often misrepresented or exaggerated.

This is not an exhaustive critique, nor is it meant to sound purely critical. It’s heartening to see such interest in traditional themes. The more aligned these depictions become with the actual scriptural narratives, the more beneficial they will be — both culturally and spiritually.

Thank you. Hare Krishna.