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闯帽腻苍补 艢补谤尘腻 though a minister of the king 闯墨惫补, does not appear on the stage throughout the drama. In the sixth act, in the course of the conversation between 碍腻濒补 and Karma, his private meeting with the king is fully described. In the seventh act, when lord 笔补谤补尘别艣惫补谤补 teaches the hero the entire Yoga 艢膩stra, the Lord refers to 闯帽腻苍补 艢补谤尘腻 and advises the king to seek his guidance also.

闯帽腻苍补 艢补谤尘腻 being Apavarga Mantri of king 闯墨惫补 is brought to the notice of the viewer in the second Act when 笔腻峁囜笉耻, minister of the enemy king enquires about his whereabouts. It is then understood that 闯帽腻苍补 艢补谤尘腻's place with the king has been usurped by 痴颈箩帽腻苍补 艢补谤尘腻 and he is not within the vicinity of the king when the play starts.

However, in Act VI, when 痴颈箩帽腻苍补 艢补谤尘腻, had gone out to personally inspect the readiness of his army men and the king was alone, 闯帽腻苍补 艢补谤尘腻 who was away from him for a very long time approaches him.^[1] On seeing him, king 闯墨惫补 is overwhelmed with joy. This meeting is once again presented in the reported speech by 碍腻濒补 to Karma. The reason as to why 闯帽腻苍补 艢补谤尘腻 left the king鈥檚 side is now explained鈥揟hough 闯墨惫补's minister for a longer period, when 闯墨惫补 came under the tight grip of 痴颈箩帽腻苍补 艢补谤尘腻, 闯帽腻苍补 艢补谤尘腻 quietly left the city of 闯墨惫补 since he felt that he had no place to stay there.^[2] Now, having heard about 闯墨惫补鈥檚 war with the diseases, he has come to advise him.

From this, it could be understood that earlier 闯墨惫补 was under the influence of 闯帽腻苍补; and he had been seeking eternal Bliss instead of taking care of his city (body); 痴颈箩帽腻苍补 艢补谤尘腻 has now changed this attitude.

Now that there is total privacy, 闯帽腻苍补 艢补谤尘腻, who realizes that his duty as a minister of apavarga knowledge is to show 闯墨惫补 the path for 尘辞办峁�a, advises 闯墨惫补 about the imperishability of the body and its being the abode of sorrows.^[3] He further teaches 闯墨惫补 the Upanishadic truth of Tattvamasi.^[4]

This advice has its full impact on 闯墨惫补. He becomes disinterested in his duty as a king, in military affairs and in conquering the enemies; and also he wants to be away seeking the Supreme Bliss.

The dramatist highlights the quality of a real and loyal minister through 闯帽腻苍补 艢补谤尘腻鈥檚 words鈥搘hen a king yielding very easily to ill-advice, drowns into a deep ocean of calamities, a good minister must speak the best solution to solve the problems. In case he does not do so he cannot be a good minister.

Whether it is sweet or harsh, the remedial advice must be clearly told (VI.11):

duss膩m膩jikabodhanai岣� kupadav墨sa峁�c膩ram膩sedu峁�asten膩pajjaladhau nir膩艣rayatay膩 r膩j峁�o 惫峁泃丑腻 majjata岣� |
br奴te yo na 丑颈迟补峁� vaco'priyamapi 蝉辫补峁ａ弓补峁� nig峁沨y膩grah膩t sv膩mibhya岣� sa tu buddhimatpa艣uriti pr膩pnoti 尘补苍迟谤墨 prath膩m ||

Though, 闯帽腻苍补 艢补谤尘腻's character is depicted by the dramatist, through the conversation of 碍腻濒补 and Karma, his speciality is approved by lord 艢颈惫补. In the end of Act VII (28-9) the dramatist ensures the beneficial nature of both 闯帽腻苍补 and 痴颈箩帽腻苍补 and also the necessity of their existing together in one and the same place and time, through the words of the Lord and the Goddess.^[5]

Without presenting this character 闯帽腻苍补 艢补谤尘腻 directly on the stage, the dramatist highlights the greatness of this sincere minister of king 闯墨惫补, through 碍腻濒补 and Karma, and lord 笔补谤补尘别艣惫补谤补 and goddess Pareme艣var墨.

Footnotes and references:

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[1]:

VI. 7:
tattatk膩ryavi艣e峁�as膩dhanavidh膩vuktvetikartavyat膩峁� j墨vasy膩sya vibho岣� svak墨yap峁泃an膩sa峁僴膩ham膩lokitum |
ni峁�kr膩nte sacive kad膩cana bhajetyek膩kit膩峁� 谤腻箩补苍颈 艣谤耻迟惫腻 tatsamaya峁� tadantikabhuva峁� sa j峁Ｄ乶a艣arm膩 yayau ||

[2]:

VI.10:
so'ha峁� j墨va vibho cirantanasakhaste j峁Ｄ乶a艣arm膩 tath膩 pr膩峁噀峁�vanyatamo muhustava hit膩k膩峁卥峁Ｄ� ca sarv膩tman膩 |
vij峁Ｄ乶asya kumantritai岣� paravati tvayyavyavasthasthitau 艣膩ntastvannagar膩dviraktah峁沝aya岣� pr膩sthaman膩sthava艣膩t ||

[3]:

VI.13:
艣a艣vanna艣varameva vi艣vavidita峁� p膩paprarohasthala峁� medomajjavas膩sthim膩峁僺arudhiratvagromar奴pa峁� 惫补辫耻岣� |
etasminmalam奴trabh膩峁囜笉akuhare heye man墨峁Ｄ乿at膩峁僤u岣�khe ny膩yavido vimohamiha ke tanvanti nanvantime ||

[4]:

VI.14:
箩补驳补迟辫谤辞迟补峁� yasmin vividha iva s奴tre 尘补峁噄驳补峁嘺岣� 蝉补尘补蝉迟补峁� yadbh膩s膩 tadapi ca vibh膩ti sphu峁璦midam |
膩kha峁囜笉膩nanda峁� yanniravadhikasaccitsukhamaya峁� 苍颈谤腻办腻谤补峁� yattattvamasi 辫补谤补尘补峁� brahma na 辫补谤补岣� ||

[5]:

VII.28-9:
辫谤腻肠墨苍补岣� 蝉补肠颈惫补岣� priyastava suh峁沝yo j峁Ｄ乶a艣arm膩 muni 蝉迟辞尘补蝉测腻辫颈 蝉耻诲耻谤濒补产丑补岣� sa bhavat膩 尘腻苍测补岣� sad膩ha峁� yath膩 |
艣谤别测补蝉蝉补峁僩丑补峁璦苍腻测补 hanta 产丑补惫补迟补岣� 蝉补迟测补峁� sa ev膩rhatipreyastvaihikam膩tanotu 蝉补迟补迟补峁� vij峁Ｄ乶a艣arm膩pi te ||
艣a艣vadj峁Ｄ乶膩dabhinna岣� san vij峁Ｄ乶amapi m膩naya |eva峁� sati 驳丑补峁璭测腻迟腻峁僢丑耻办迟颈尘耻办迟墨 kare tava ||