Part 7 - Characters in the Dūtavākya

The Dūtavākya of Bhāsa has many characters but out of them only six characters appear on the stage, they are:

1. Sūtradhāra,
2. Kāñcukīya,
3. Duryodhana,
4. Vāsudeva,
5. Sudarśana and
6. Dhṛtarāṣṭra.

The other characters are just referred to in the way of monologue. The characters like Duryodhana and Vāsudeva are the principle ones and other characters like Sudarśana, Dhṛtarāṣṭra and Kāñcukīya are subordinate. (The descriptions of characters, which are given above, is taken from the Dūtavākya; Published by R. S. Vadhyar and sons, 1960).

Duryodhana–

He is represented in this play as a boastful king of firm determination (dhīroddhata type) never yielding to threats or intimidation. In spite of the persuasive words and threats of Lord Kṛṣṇa, he sticks to his resolve to fight with the Pāṇḍavas and not to give an inch of space to them. He is not disheartened when he fails to put the noose on Kṛṣṇa and considers Kṛṣṇa’s exhibition of prowess as mere magic. He goes out to bring his bow and arrows to fight with Kṛṣṇa when he could not bind him. While enquiring about the welfare of the Pāṇḍavas, he shows some nobility but very soon, we realize that he is not sincere about it.

He reveals the true spirit of a Kṣatriya when he says that kingdoms are acquired by conquering the enemies and not by begging–

“rājyam nāma nṛpātmajaiḥ sahṛdayairjitvā ripūn bhujyate, talloke na tu yācyate na tu punardīnāya va dīyate”
  –(verse.24).

Duryodhana is intelligent and shrewd and has a ready wit to retort.

When Kṛṣṇa asks him to love his stepbrothers, he retorts that:

“devātmajairmanuṣyāṇām katham vā bandhutā bhavet”
  –(verse.30).

This is a trait of many wicked men. He knows that Kṛṣṇa is the mainstay of Pāṇḍavas and that, once he is taken a prisoner, the Pāṇḍavas will be deprived of guidance and support (gatimatirahitā–verse.6).

The dramatist, while portraying the merits of Duryodhana’s character, has not failed in pointing out the other aspects as well. Duryodhana is not as strong as he pretends to be. He threatens to impose a fine on all those who stand up when Kṛṣṇa enters, but is puzzled as to how to stop the people from standing up. In fact, he falls from his seat in utter confusion when Kṛṣṇa calls him by name. He knows that he can win the Pāṇḍavas only with the help of Bhīṣma, Droṇa and others and to secure their cooperation behaves very tactfully. Even in the matter of appointing the commander-inchief, he consults the councilors for their guidance.

Duryodhana is conceited, wicked and petty minded.

He tells Kṛṣṇa that he would talk only to the kings of equal status and not to the ones of inferior status,

“bhavadvidhairna bhāṣe”
  –(verse.37).

Without the least sense of shame, he gazes at the painting of Draupadī’s outrage in the council hall and enjoys a devilish pleasure in describing it. He decides not to honour Kṛṣṇa, who comes as an Ambassador and prepares to take him a prisoner.

For Yudhiṣṭhira, he has nothing but contempt:

“nārīmṛdūni vacanāni yudhiṣṭhirasya”
  –(verse.13).

His resentment on Kṛṣṇa being referred to as puruṣottama by the Chamberlain and [his following remark reveals his petty nature]:

keśava iti, evameṣṭavyam, ayameva samudācāraḥ
  –(Dūtavākya, T. Gaṇapati Śāstrī, p.31).

Śrīkṛṣṇa–

Bhāsa has potrayed Kṛṣṇa as a magnanimous man possessing all the essential qualities of a first rate Ambassador. The title “Dūtavākya” (Ambassador’s message) suggests the importance of Kṛṣṇa’s role in the play. In the Mahābhārata too, this part of the story is styled “bhagavadhyānaparva”.Kṛṣṇa comes to the camp of Duryodhana at a critical moment, with a genuine desire to avert, if possible, a major calamity, which would cause the death of thousands of able men in the country and bring untold miseries.

He is aware of Duryodhana’s wickedness and obstinacyand the probable result of his mission; and yet he undertakes the job of an Ambassador due to his love for the Pāṇḍavas and the desire to bring peace and happiness to the world.

He says,

“dharmarājavacanād dhanañjayākṛtrimamitratayā ca………mayāpi anucitadautyasamayo’nuṣṭhitaḥ”
  –(Dūtavākya, T. Gaṇapati Śāstrī, p.34)

And,

“duṣṭavādī guṇadveṣī śathaḥ svajananirdayaḥ, duryodhano hi mām dṛṣṭvā naiva kāryam kariṣyati”
  –(verse.16).

To anyone else, this would have been a risky venture. However, Kṛṣṇa is free from fear and is prepared to swallow any amount of personal insult for the sake of peace. It requires great courage, wisdom and strength on the part of one who undertakes such a mission at such a critical a time. Kṛṣṇa is really a dhīrodātta in the true sense of the word.

He has a commanding personality, which makes all the councilors stood up when he enters the hall, even though they were threatened to be fined by Duryodhana. Even Duryodhana requires something to screw up his courage and orders the painting of Draupadī to be brought, so that he can remain absorbed in gazing at it. He too gets up in confusion when Kṛṣṇa greets him and orders the removal of the picture at the bidding of Kṛṣṇa. Such is the personality of Kṛṣṇa.

Both in wit and in valour, Kṛṣṇa is superior to Duryodhana. When Duryodhana questions the right of the Pāṇḍavas for the inheritance on the ground that they are not born to Paṇḍu, Kṛṣṇa asks him to remember how his father was born. For all the haughty words of Duryodhana, Kṛṣṇa, as a great diplomat, answers in a calm and calculated tone. He has got a knack of driving his point without the aid of strong language.

All his utterances are full of virtues and wisdom.

“ko nāma loke svayamātmadoṣam uddhāṭayennaṣṭaghṛṇaḥ sabhāsu”
  –(verse.18)

And,

“kartavyo bhrātṛṣu sneho vismartavyo guṇetarāḥ”
  –(verse.29)

[etc.]

[The above] are some of the best words spoken by Kṛṣṇa.

He changes his tone and attitude when he realizes that Duryodhana cannot be converted by soft words. When Duryodhana, casting off all sense of political morality, attempts to fetter him, he gets angry and calls for his divine discus. One thing that Kṛṣṇa cannot tolerate is adharma. When he sees the painting of Draupadī in the hall, he at once asks Duryodhana to remove it. Even in anger, he does not lose his discrimination. When Sudarśana reminds him of his mission on earth, he withdraws his order to kill Duryodhana. When Dhṛtarāṣṭra requests him to stay for a while and receive his adoration, he agrees. This shows his gentle nature.

Dhṛtarāṣṭra -

Dhṛtarāṣṭra is introduced at the end of the play. He is fully aware of the wrongs of his son, but he is powerless to check him. Therefore, he wants to atone for the sins of his son by falling at the feet of Kṛṣṇa and honouring him. This is in conformity with the character of Dhṛtarāṣṭra as portrayed in the Mahābhārata.

Sudarśana–

Sudarśana is depicted as a powerful person by Bhāsa, compred to whom Duryodhana is rather an insignificant man. He advises Kṛṣṇa. He is very thoughtful in his actions. Though ordered to kill Duryodhana, he thinks for a while, reminds Kṛṣṇa of the purpose of his incarnation (avatāra)and tells him as to how killing Duryodhana would defeat that purpose now.

Chamberlain (kāñcukī)–

The Chamberlain knows the greatness of Kṛṣṇa and introduces him as puruṣottama. Later on, to please his master, he says that he was confused. What a fine understanding of human psychology!