CHAPTER 4 : CHARACTERS
The researcher has decided to segregate the main male and female characters to
enable parallel comparisons to be made between the characters in the mythology and
that of the movie. The other characters in movie that play major roles to the
development of the story are also discussed in a separate section of this chapter.
4.1 The ten main roles
4.1.1 Rangarajan Nambi
Figure 4.1 1
In the movie Dasavatharam, Rangarajan Nambi’s character can be categorised
as Dhiraprashaanta 2 based on Natyasastra. Nambi’s character enters the movie with
valour identified with a true devotee. He jumps out from the underground and kicks the
leg of the soldier who was about to push the Lord Vishnu’s statue with his leg 3.
His fierce disposition and boldness can be identified with one who is fearless.
1
Figure 4.1- Nambi, picture sourced from http://movies.sulekha.com/tamil/dasavatharam/default.htm, accessed 15-06-2011.
Brahmins and men of the business class are Dhiraprashaant .It also means brave and calm. Parimal Padke’s electronic article
entitled Concept of Naayaka in Bharata’s Natyasastra, published by Wikipedia,http://en.wikipedia.org/wiki/User:Parimalphadke
accessed 15-06-2011
3
It is disrespectful for one to touch an idol with his foot.
2
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He introduces himself in a fierce manner “Adiyen Ramanujum mathen” (I’m
Ramanujum). He then boldly tells the guards “Shungham thavirtha Cholanin peranidam
garvam thavirkachhol” (tell the Grandson of the King Chola who rid the people of
taxes, to rid himself of his arrogance) to pass this message to King Chola.
Nambi upon learning that King Kulothunga Cholan wants to get rid of the
Vishnu idol, attempts to stop the king’s men from removing the Moolavar 4 from the
temple. Nambi is caught and brought before King Cholan. Nambi is then forced to say
the Siva Namam 5 and being a staunch devotee of Lord Vishnu, Nambi refuses to oblige
and instead utters the Hari Namam 6 and hence is sentenced to be drowned along with
the idol. Nambi illustrates the disturbing existential consequences that can transpire
when an individual’s authority is allowed to prevail against tradition.
Nambi stands up to King Cholan but is unable to communicate his opinions to
the increasing tyrannical traditionalist figure that the king has become. Rather than
continuing to live a dreary half-life, Nambi decides that the only way to gain control is
by sacrificing his own life. Even when he is tortured, he refuses to budge from his
belief. His family members are unable to convince him to renounce his belief in Lord
Vishnu. Nambi shows us about how humans drive the destiny of the world. Though he
lost everything in the process, self-sacrifice was the only way for Nambi to stand up to
King Cholan and in the process, prove his loyalty to Lord Vishnu.
4
In every temple there is a main idol for worship and a smaller one for procession the bigger idol is called the Moolavar and the
smaller one is called Utsavar.
5
Om Namashivaya is one of the most popular Hindu mantra and the most important mantra in Shaivism. Its translation is "adoration
(namas) to Śiva", preceded by the mystical syllable Aum..It is also called Panchakshara, the "five-syllable" mantra (viz., excluding
the Aum). The Tamil Saivaite hymn Tiruvacakam begins with the five letters 'na' 'ma' 'ci' 'vaa' 'ya'.It is part of the Shri Rudram
Chamakam, a Hindu prayer taken from the Yajurveda, and thus predates the use of Shiva as a proper name, in the original context
being an address to Rudra (later Shiva), where śiva retains its original meaning as an adjective, meaning "auspicious, benign,
friendly", a euphemistic epithet of Rudra. The Panchakshara should be recited by Shiva devotees during pooja (prayer), homa
(sacrificial fire), Japa(repetition of a mantra ) and while smearing vibhuti (holy ash) (Subramuniyaswami, Sivaya. "Mandala 28:
Affirmations of Faith". Dancing With Shiva. SLOKA 137: Himalayan Academy Publications).
6
The popular and famous Vishnu Mantra, Namo Narayanaya Namah has great significance and is considered to be a simple and
straight forward; yet most important of the Hindu Satvik Mantras. The one, who has mastered this Mantra, is said to go straight to
Vishnu’s abode after death (at: http://www.prophet666.com/2013/07/significance-of-om-namo-narayanaya. html#ixzz2zfJlzFgA)
accessed 10-8-2013.
94
Through the act of self sacrifice, Nambi is taking control of his life decisionsand must, as a result, accept the consequences. Nambi’s clearly existential actions were
a necessary step in his process of asserting his beliefs. In Lord Vishnu’s incarnation, the
lord incarnated as a fish to retrieve the Vedas that were swallowed by the asura
Hayagriva. He also took on this form to bless his devotee Manu who was then
responsible in creating a new world. In doing so, the Lord ensured that righteousness
was protected and helped in creating a new world.
A few incidents establish that Nambi’s character actually represents the matsya
incarnation. Firstly, when an onlooker throws a stone at Nambi, it hits his forehead and
leaves a mark in a shape of a “naamam”, a thin straight line that the vaishanivities mark
their forehead with. The “naamam” indicates that Lord Vishnu is omnipresent and is at
the scene of this incident. Then there is the portrayal of the garuda, the mythical bird on
which Lord Vishnu travels. He (the bird) appears, perhaps in an effort to save Nambi,
but must retreat in an effort to save himself when the king’s archers prey on him.
Finally to confirm that Nambi represents the matsya incarnation, he is thrown into the
sea along with the idol.
At the end of the movie, when the statue of Lord Vishnu throws itself back to
the shore, Nambi’s hands (skeleton) can still be seen folded in devotion. The character
of Rangarajan Nambi is that of a staunch vaishnavite who does daily services and
offerings to the stone statue of Lord Vishnu inside the Chidambaram temple. His love
for Lord Vishnu takes precedence over anything else in his life. When given a choice,
Nambi chooses God over his family. His love for God is beautifully portrayed. Nambi’s
character is a representation of selfless acts performed by humans in an act of devotion.
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4.1.2 George W. Bush
Figure 4.2 7
The appearance of George Bush is limited throughout the movie. Although this
is so, the script writer showcases Bush as a person who, at the core, has absolute
confidence in his ability to get something done. He emits self-confidence in the face of
adversity. The character of the American President is needed whereby his decision not
to retreat the cargo plane, in which Govind and the bio-weapon are travelling in, is
impulsive but much needed for the progression of the story.
Although informed by the American intelligence team that Govind could be
involved in the murders of Suresh, Yuka, Dr. Sethu and Sai Ram, Bush decides to allow
the cargo plane to go on schedule and chooses to allow the Indian Government to
conduct interrogations. Bush’s character is instrumental in ensuring that the vial reaches
India and is destroyed by the tsunami. Bush’s character fits that of koorma incarnation.
In Lord Vishnu’s Dasavatharam, the Lord incarnates as koorma (tortoise) that helps in
stirring the Ksheera Sagara, the cosmic ocean and in bringing out the nectar.
7
Figure 4.2-.Bush, picture sourced from http://movies.sulekha.com/tamil/dasavatharam/default.htm,, accessed 15-06-2012.
96
The nectar is much needed by the devas whose powers have waned. The cosmic
ocean can only be stirred with the help of the asuras. In doing so, he creates a war
among the devas and asuras. Actions in this life, done with selfish and temporal aims,
ultimately come to naught but whatever action is done with the mind fixed on
the Lord achieves a divine quality. Such is the message of the koorma avatar (Pataanaik
Devdutt 2011: 85).
Similarly in the movie Dasavataram, Govind explains at the end of the movie
that people like Bush should stop financing for the study of bio-chemical weapons that
cause destruction to humans. Lord Vishnu’s tortoise incarnation was taken to save the
world from the evil asuras. Only the lord had the power to revitalise the devas and kill
the asuras. Similarly, Bush has the power to initiate world peace or be the reason
or cause of war in today’s world.
4.1.3 Krishnaveni Patti
Figure 4.3 8
8
Figure 4.3-Krishnaveni, picture sourced from movies.sulekha.com/Dasavatharam photo gallery, accessed 15-06-2011.
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Krishnaveni is a 95 year old senile lady. She strongly believes that her dead son
is still alive and holds on to his memory by keeping a photograph of him with her at all
times. She is witty and this can be observed through her dialog with Balram Naidu on
the walkie–talkie which she assumes to be a swollen cell phone. Krishnaveni plays a
vital role in the movie, as she is the one who hides the vial containing the bio-chemical
weapon in the statue of Rangarajan which results in the idol becoming an important
element of the movie. Krishnaveni justifies that the Lord is all protective and since the
vial contains a dangerous element, its effects can only be stopped by Lord Vishnu.
Krishnaveni represents Lord Vishnu’s Varaha incarnation. In this incarnation,
Lord Vishnu takes the form of a boar to save bhuma devi (the earth) who has been
hidden by a demon at the bottom of the sea. In the movie, Krishnaveni refuses to allow
Govind to have the package containing the vial as she believes that the package is sent
to her by her son. Upon being convinced by Govind that the package contains a deadly
virus she decides to discard the vial into the statue of Rangarajan as a safe keeping,
hoping that Lord Vishnu would ‘look after’ the matter.
Her actions may be condemned but being a lady of her age, she exudes staunch
belief on all mighty God and strongly propagates the idea that the Lord (namely Lord
Vishnu) would solve all problems. Backed by this strong belief, she even tells Govind
that “Perumal pathupar” (Lord Vishnu would look after this matter). In doing so,
Krishnaveni has also played a part in protecting and saving the world from a deadly
asura, namely, the virus. Lord Vishnu took the form of a boar to ensure that the world
is saved. Similarly, by putting the vial into the statue of Perumal, Krishnaveni had
ensured that the world is saved since the content of the vial is not exposed as long as it
is inside the Perumal’s idol.
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Krishnaveni who is cajoled with the promise of rose milk and the opportunity to
meet her son follows the police for questioning. Krishnaveni’s overwhelming love for
her son is well depicted when she tells Balram Naidu to reunite her with her son 9 after
he tells her that they are in a chase and are unable to stop to accommodate her needs.
“Tho paru, ithu en magan Aramudhan…, evenidam ennai sethidu” (look..this is my son
Aramudhan....make sure you unite me with him). She is willing to forgo easing
herself 10, if that would lead to a reunion with her son.
A sudden and urgent need to urinate can occur in the elderly because of
weakened muscles controlling the bladder and urinary tract 11 and as such her
willingness to even withstand the urgency clearly indicates her love and devotion
towards her son. Krishnaveni goes on to prove that a mother would do anything for the
sake of her child.
Krishnaveni’s character is used to send a clear message to the people of the
world who are still plagued by racism. After the tsunami, upon seeing the dead Dalit
leader, Boovaraghan, she who is of upper caste cradles him and puts him on her lap. She
cries out thinking that the dead man is her son. Her actions are condemned by her son
who mentions that Boovarghan is of a lower caste. She brushes off comments from a
Brahmin who says that her son is of fair skin and that the dead man is dark by saying
that he is white inside and has become dark due to the salt water from the sea. Her
character’s innocence and wisdom that sees a person for who they are and not for their
caste or creed is indeed a notable point of the movie. As she openly laments the death of
her ‘son’, Krishnaveni’s mental illness is cured.
9
She shows a picture of her son that she carries with her.
Krishnaveni asks Balram Naidu to stop the vehicle as she needed to ease herself and he is unable to do so as they were on a chase.
11
Diane Urshow’s electronic article entitled Bladder Problems in Older Woman published by e- How at About Bladder Problems in
the Elderly|eHow.com http://www.ehow.com/about_5034978_bladder- problems-elderly.html#ixzz1oui2rbrz, accessed 12-5-11.
10
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4.1.4 Singhen Narahashi
Figure 4.4 12
Singhen Narahashi is introduced as a martial arts exponent. In his introductory
scene, Narahashi shows some excellently executed aikido throws such as iriminage,
kote- gaiishi and sankyu as he teaches his students. He demonstrates strength when he is
able to suppress his emotions and receive the news of the death of his sister calmly. In a
brief flashback, the audiences are made to understand his deep love for his sister Yuka
and that her death has a profound effect on Narahashi.
Determined to find out the truth behind his sister’s murder, he travels to America
and visits the house she was murdered in. At Yuka’s house, we discover that even in his
sorrow, Narahashi is able to gather himself and reaffirm his notion to look for his
sister’s murderer. There he coaxes a Japanese policeman to disclose the identity of
Yuka’s murderer. As he is informed of a suspect called Govind Ramasamy, he decides
to seek him out and discovers that Govind is now in India and as such, heads for India.
12
Figure 4.4-Shingen Narahashi, picture sourced from movies.sulekha.com / Dasavatharam photo gallery,
https://www.google.com.my/search?q=Dasavatharam+movie+photo+gallery&tbm=isch&tbo=u&source=univ&sa=X&ei=E_5WU8
W- GoLs8AXA7oL4Bg&ved=0CDEQsAQ&biw=1600&bih=674accessed 15-06-2011.
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Realising that the police are Govind’s trail, he cleverly offers his help to the
police in an attempt to locate Govind and then to kill him off. Narahashi enlists the help
of Balram Naidu to locate Govind but he refrains from disclosing his own identity.
Narahashi shows that he is fair and just when he thoroughly investigates about Govind
before taking any acton. Narahashi exhibits virtue when, during investigations, he
realises that Govind is innocent and decides to give him a hand.
Narahashi is a modernised version of Lord Vishnu’s Narashima incarnation and
this is so, as there is a similarity in the names of Singhen Narahashi whereby Singhan
can be taken to literally mean lion in Tamil. Narashima did not use any weapons to kill
Hiranyakasipu but instead killed him by ripping him open with his nails and similarly in
the final confrontation between Fletcher and Narahashi, the latter only uses his hands to
attack and also to defend himself.
Lord Vishnu as Narashima answers Prahaladha’s prayers and appears to save
him (Prahaldha) at the direst of needs when Prahaladha is meted punishment by his own
father for worshiping Lord Vishnu (Rosen 1994: 5). Narahashi saves Govind and
Aandal from the tsunami just in time when he hauls him into a boat. Although
Narahashi does not directly kill Fletcher but it was he who had cornered Fletcher and
disabled him by breaking his arm and leg.
Narahashi is portrayed as being calm and graceful amongst the people he comes in
contact with but when he faces off Fletcher, one can see his vindictive nature in
executing punishment on the man who killed his sister. Such a nature is seen in Lord
Vishnu’s Narashima incarnation. Serene and graceful to those who worship Him and
infuriated to those who condemn Him.
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4.1.5 Khalifullah Khan
Figure 4.5 13
Khalifullah Khan is introduced when his family members franticly search for a
‘baby’ after the van they were traveling in is hit by Govind’s lorry. The ‘baby’ that they
were looking for turns out to be the seven and a half footer Khalifullah Khan. His ever
helping nature and his belief in mankind adds value to his character. It is through this
character that the message that humanity precedes all religions is told.
Khalifullah’s character can be associated with that of Lord Vishnu’s Vamana
incarnation. In this incarnation, the Lord takes on the shape of a dwarf and tricks the
egoistic King Bali into giving Him all he owns. Lord Vishnu then takes the
Vishvaroopam (giant form) and grows so huge that he could cover from heaven to earth,
earth to lower worlds in two simple steps and asks where to lay his third feet.
Understanding his defeat, King Bali bows down and requests Lord Vishnu to lay his
feet on his head. Khalifullah is initially referred to as ‘baby’ and this allegory can be
taken to mean short or even young and when he emerges from the van he stands out to
be over seven foot tall as such the Khalifullah represents Lord Vishnu’s Vishvaroopam.
13
Figure 4.5-Khalifullah Khan, picture sourced http://www.majaa.net/showthread.php?t=18883, accessed 15-06-2011.
102
Khalifullah emits an almost child like persona. In his innocent child like manner
he shows the world that all religions share the same God when he points his hands to the
sky and prays when Andal recites a Hindu mantra (slogam) and in fact indicates her to
continue the mantra. One can see the depth of his gratitude when he agrees to help
Govind escape the police 14. The police, Balram Naidu make continuous references to
Khalifullah’s family being terrorists and occasionally link them with the terrorist group
Al–Queada. To this Khalifullah’s father calmly explains that not all who are Muslims
are terrorists and Khalifullah explains that his family had indeed donated a good part of
their wealth to fund the building of a new mosque 15.
At the end of the movie, we see a grateful Khalifullah praising Almighty God
for protecting him and his family during the tsunami while he buries the dead.
Khalifullah’s characterisation reminds us that no matter what our material gains are,
only a true devotee regardless of religion would be able to survive God’s ultimate test.
In the case of Khalifullah, a staunch Muslim, he survives God’s test not once but twice
namely during the accident and the tsunami.
4.1.6 Christian Fletcher
Figure 4.6 16
14
15
16
Govind had earlier donated blood to save his (Khalifullah’s) mother.
The mosque that Balram Naidu takes over 200 Muslims for questioning saves them from being trapped in the tsunami.
Figure4.6- Fletcher, picture sourced from https://www.movies.sulekha.com/Dasavatharam photo gallery,accessed 15-06-2011.
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The name Fletcher refers to one who makes arrows17 and as such his
introduction in the movie is presented when he shoots an arrow through the window of
Suresh’s home and alights from a helicopter. A person with disregard to human life, he
immediately kills off Suresh and Yuka. Fletcher, an ex-CIA is given the duty of
retrieving the stolen bio-chemical weapon from Govind at whatever cost. In his pursuit
of Govind, one can see that he is an intelligent assassin. Manipulative and dangerous, he
corners Govind at every juncture until Govind makes an unplanned escape to India via
the cargo plane.
In order to assist him in his pursuit of Govind in India, he enlists the help of
Jasmine an ex CIA herself, who speaks Tamil and acts as his translator. He marries her
for selfish reasons and under the pretence of going on a honeymoon, they leave for
India. Fletcher is cunning when he pretends to be an American CIA officer and enlists
the help of an Indian police officer. Once he locates Govind, he mercilessly kills the
police officers who have been keeping an eye on Govind. Fletcher is shown to have no
compassion when he asks Jasmine to find out if one of the wounded officer has children
and upon receiving confirmation, he asks Govind “Do you want to see a family man
die?” and after he shoots the officer, he coolly says “there you killed a family man”.
As Fletcher abducts Govind and the police officer out of the airport, one can see
his confidence and arrogance when he shows a vulgar sign which he directs to the
CCTV cameras in the airport as if challenging the Indian police to stop him if they can.
Even when Jasmine is killed 18, Fletcher is undaunted and goes on his hunt to locate
Govind and the Perumal idol and Kumar the guide/driver then unwittingly becomes his
translator as well.
17
18
Fletcher’s name, at http://babynamesworld.parentsconnect.com/meaning_of_Fletcher.html, accessed 25-5-2011.
Jasmine is attacked by a mad elephant which flings her and she is struck by a pole. She is shot by Fletcher.
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After much chasing, Fletcher finally manages to take the vial from Govind by
force. His success is short lived when Narahashi challenges him to a duel. In the fight,
Narahashi breaks Fletcher’s arm and leg. Fletcher refuses to go down beaten by the
Japanese, instead he breaks open the vial containing the virus and swallows it. The
contents spill and immediately the virus is seen spreading. It is at this point that the
tsunami hits the shore where Fletcher is and ironically, he is killed not by the virus but
instead is pierced by the flag pole that carries the Indian flag. Fletcher, a merciless killer
meets his end in a horrific manner and justice is served.
Fletcher’s character can be said to represent that of Parasurama. Firstly,
Parasurama is said to be of fair complexion and Fletcher is a white American.
Parasurama carries an axe while Fletcher is seen with his gun throughout the movie.
Parasurama goes on a killing spree killing 21 generations of the particular Kshatriya
clan even after he had his revenge. Similarly, Fletcher also goes on a killing spree as he
kills anyone who stands between him and his quest to get the vial regardless if his
victims were just innocent bystanders (Sai Ram and the constables at the airport).
The purpose of the sixth incarnation of Vishnu, Parasurama is considered by
religious scholars to be to relieve the earth's burden by exterminating the sinful,
destructive and irreligious monarchs that pillaged its resources, and neglected their
duties as kings. Parasurama is described and portrayed as an angry, hotheaded and
uncontrollable person. He is reminiscent of the Stone Age men. Interestingly his battles
were also fought one to one (Chandra Suresh 1998: 376). On the contrary, Fletcher
is just a selfish cold blooded killer whose demise saves the human lives from the threat
of the deadly virus.
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4.1.7 Avatar Singh
Figure 4.7 19
The character of Avatar Singh, a popular Punjabi singer is introduced when he
arrives at the Chennai airport to the delight of his fans. Avatar Singh is in Tamil Nadu to
give a performance in aid of cancer patients. Avatar’s love for his fans and his humility
is exhibited when he readily answers questions from the press and fans although
afflicted with persistent cough. As he is giving the interview, he collapses and is rushed
to the hospital.
It is during this chaos that Fletcher uses the opportunity to abduct Govind and
the police officer out of the hospital. Avatar Singh had been inadvertently responsible
for the escape of Fletcher from the arms of the law. Ironically, Avatar Singh is
diagnosed with cancer and the only way to save him would be to perform an operation
that would end his career as a singer. The operation would cause him to loose his voice.
If he were to choose otherwise, he could go on living but his days were numbered.
It is during his conversation with the doctor, that one could see Avatar’s true love
for his wife, Ranjitha and his children.
19
Figure 4.7-Avatar Singh, picture sourced http://sathyaphoenix.wordpress.com/category/dasavatharam/ accessed 15-08-2011.
106
In his Tamil mixed Punjabi, he professes his true love for his wife and says that
he wants to be alive to see her and also to watch his children grow. Therefore, he is
willing to sacrifice his love for music by giving up his voice. Avatar’s unselfish
decision fills one with awe, as being a performer, he would be losing his livelihood and
be almost like an invalid for the rest of his life.
Avatar is hospitalised provided with a cooler bag filled with medications. In a twist
of events, Avatar’s bag gets mixed up with that of Govind in which the Ramanujar
statue is kept. When confronted with the prospect of continuing his concert without the
aid of medications, Avatar tells his distraught wife that God is testing him and that he
will survive God’s test. One can appreciate Avatar’s faith which is unwavered even
when faced with situations that threaten his life. In the tussle between Fletcher and
Govind for the vial in the make up room, Fletcher accidentally shoots Avatar. Avatar’s
faith in God is what ultimately saves him. The bullet hits the cancerous growth and
subsequently cures him of his aliment. Avatar survives and is united with his family.
His love and compassion for his family is the key to his survival.
Avatar Singh can be taken to represent Rama incarnation. Lord Rama stands for
the one man one woman maxim, kind of symbolising true love 20. Here, Avatar portrays
that spirit by saying that he loves his wife more than anything and wants to continue
living even if he loses his voice so that he can be with her. Lord Rama was loved by all
those who were with him, namely his parents King Dasaratha and Kosala, Kaikeyi and
Subathra, his brothers, wife Sita, Hanuman and his devotees. Similarly, Avatar is loved
by his family who stand by him in his darkest hour and by his legions of fan that wait
vigil outside the hospital just to get a glimpse of their star.
20
Richa’s electronic article entitled Ram: The Perfect Man, The Perfect Husband?, published by The Connections Theme at
http://yaadein.wordpress.com/about/ accessed 20-5-2011.
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In order to avoid a commotion, Avatar is asked by the police to use another exit so
as not to be swamped by his fans. Lord Rama represents love and devotion. Avatar’s
love and devotion towards his family and God is the reason behind his miraculous
survival from the cancer. Just like Lord Rama, Avatar is reunited with his family after
facing a turbulent period in his life and in the end he rejoices with the fact that he is
alive and well.
4.1.8 Balram Naidu
Figure 4.8 21
Balram Naidu is a staunch Telugu who loves his race and language. An
intelligence officer (RAW 22) of the Government of India, we come across him when he
is called to interrogate Govind who is found in a cargo airplane. Although he holds
an extremely important job that requires him to be prudent, Balram Naidu mannerisms
make him exude as a comical figure. The manner in which he interrogates Govind
leaves one in stitches. Initially, Balram Naidu plans his moves well in order to capture
Govind who he believes to be a terrorist.
21
22
Figure 4.8-Balram Naidu, picture sourced from http://www.majaa.net/showthread.php?t=188837, accessed 15-06-2011.
The Research and Analysis Wing (RAW or R&AW) is India's external intelligence agency.
108
His body language when he stiffens upon listening to his superior’s voice on the
phone, the way he expands in self pride when Apparao praises him to the American CIA
officers, the way his spirits lift upon the prospect of meeting another Telugu truly does
justice to his role. Balram Naidu’s quick mind enables him to track Govind and
Fletcher’s whereabouts with ease. Realising that Govind would head for Chidabaram to
retrieve the package containing the bio chemical weapon, Balram positions an officer to
stand guard outside Krishnaveni’s house and to keep him informed of the latest updates.
As he arrives at the town of Chidabaram, he uses his authority to stop Lord
Vishnu’s chariot procession in order to persuade Govind, Fletcher and Jasmine to turn
themselves in. In the chaos that follows, Balram Naidu successfully fends off an
elephant attack but loses the ‘captives’. He then cajoles Krishnaveni to follow him to
the police station for questioning by making her believe that her son is waiting for her
there. Balram Naidu’s responsible nature comes into play when he stops his jeep to
enquire about Khalifulah’s family who has just met with an accident. After making sure
they are fine, he leaves them and continues his pursuit of Govind and Fletcher.
Balram Naidu’s character represents that of Lord Vishnu’s Balarama
incarnation. Balaraman is worshiped as the supreme teacher or Adiguru 23. Balarama
lived as an example for others especially for his brother Krishna. Balarama’s character
comes out as straightforward, fun loving and highly principled. Krishna’s machinations
are beyond his comprehension and approval. The character Balram is an intelligent and
responsible officer. Apparao, in an attempt to praise Balram to the American CIA
officers says “Sir can speak five languages in Telugu!”. Although this statement is
inaccurate, it proves Balram Naidu’s influence over his subordinates.
23
The Bhagavata Purana describes Krishna as the original Supreme Personality of Godhead from whom everything else emanates.
As part of this divine 'emanation', Krishna's very first expansion is Balarama, and from Balarama all other incarnations of God then
appear. Of the three transcendental elements described in Sanskrit as sat, cit and ananda (eternity, knowledge and bliss), Balarama
is in charge of eternity and knowledge. Hence he is worshipped as the supreme teacher or Adiguru (Bhagavata Purana, 10.8.12).
109
Lord Vishnu’s Balaraman was a righteous man who took no sides during the
Mahabharata war as he was the teacher for both Bheema and Duryodhana. On the day
of the mace battle between Bheema and Duryodhana, Balarama went to watch the
encounter. Bheema had sworn that Duryodhana would be killed by a blow to his thigh,
so, as they fought, Krishna reminded Balarama of Bheema’s vow 24. Blows below the
waist were forbidden, so Balarama, disapproving of Bheema breaking Duryodhana’s
thigh, left the scene of the war. In the movie, Balram Naidu too conducted a fair
investigation before finally concluding that Govind is innocent.
In the Bhagavata Purana, it is described that after Balarama took part in the
battle causing the destruction of the remainder of the Yadu dynasty, and witnessing the
disappearance of Krishna, he sat down in a meditative state and departed from this
world 25. Some scriptures describe a great white snake that left the mouth of Balarama,
in reference to his identity as Ananta-Sesha and when he died the serpent is said to have
issued from his mouth.
In the last scene, Balram who continues his hunt in a helicopter catches up with
Fletcher at the beach. There he announces Mr.Q’s arrest and asks Fletcher to turn
himself in. Fletcher in an attempt to evade arrest breaks the vial and drinks its contents,
resulting in the spread of the virus. Balaram who sees the virus spreading through his
binoculars is at wits end as he realises the destruction that the virus can cause. As the
tsunami strikes, Balram Naidu realising that his own life is in jeopardy and that nothing
can be done to stop Fletcher, instructs the pilot to flee the area in an attempt to evade the
tsunami. Although Balram is not shown anymore but the audience understand that he
had done conducted a successful investigation.
24
25
The Kauravas seek to disrobe and humiliate Darupadi who is saved by Krishna. In his rage, Bheem swears that Duryodhana
would be killed by a blow to the very thigh that he invites Draupadi to sit on. (See Mahabharata 2.66-2.72).
Srimad Bhagavatam Canto 11 Chapter 30 Verse 26.
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4.1.9 Vincent Boovaraghan
Figure 4.9 26
Vincent Boovaraghan’s character is one that causes much awe. As Andal is
about to be molested by the land contractors, she screams out Lord Vishnu’s name
“Perumale” and immediately the area which had been deliberately darken (the lights of
the lorries were switched off), lights up to show hundreds of people gathered around the
quarry. Their leader, a Dalit, Vincent Boovaraghan, stands out in the crowd. Dark
skinned and with an amazing body language, he commands respect although he is an
outcast. He exhibits a sense of morality when he inadvertently saves Andal from being
molested when he brings with him the television crew to film the illegal sand digging
done by the contractors.
Although deemed as an untouchable, Boovaraghan bravely questions the illegal
activities of the contractors and as such, viewers are presented with details that are vital
in understanding the Dalit community. One is able to deduce Boovaarghan’s confidence
when he smirks’ the chief contractor who tries to touch him. Boovaraghan brushes him
off27 by saying “you touch me when there is a need, don’t touch me since I don’t know
what you had touched when you dug the soil”.
26
27
Figure 4.9- Boovaraghan, picture sourced from http://sathyaphoenix.wordpress.com/category/dasavatharam/accessed 15-08-2011.
The Dalits are the untouchables in India, and after 51 years of independence, the caste system still prevails strongly in that land.
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Boovaraghan’s character is admirable when he insults the chief contractor who
resorts to touching him, an untouchable for selfish reasons, by saying that the contractor
is actually the untouchable as he would have probably touched dirt and feaces when
digging the earth. He then accuses Jara, to be the man behind the illegal diggings and
accuses the chief contractor of having a hand in the profit as the contractor’s sister is
Jara’s second wife.
In retaliation, the angry contractor then tries to verify that he has documents to
prove that his activities are legal and he rebukes Boovaraghan by saying that he may not
understand the contents of the document as his community is illiterate. This statement
causes a passionate outburst from Boovaraghan who then introduces a man from his
community who has a Masters degree in Philosophy proving that his community has
advanced greatly and are no longer a laid back community. Boovaraghan is then
addressed as “padikathe methai” (an illiterate genius) by his fellow men which goes on
to prove that although he may be illiterate, Boovaraghan is considered to be intelligent
by his people for his improbable ideologies.
Boovaraghan’s confrontation with the chief contractor is used by Govind
and Andal to make their escape. When the viewers come across Boovaraghan again,
he walks out of a church after the Christmas mass. Boovaraghan is approached by Jara’s
man who touches his feet politely and asks him to join in Jara’s son’s birthday party.
Boovaraghan obliges and goes with his men to the party. Boovaraghan’s forgiving
nature and his willingness to go even to his enemy’s lair is highly commendable.
There Boovaraghan is approached by Jara who tries to influence him to give up his
pursuit of nabbing the illegal land diggers.
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Jara also resorts to intoxicate Boovaraghan’s men and drug them. An enraged
Boovaraghan then chides Jara for his dirty tactics and decides to leave. He is stopped by
Jara’s men. When the tsunami hits, Jara’s son is trapped in a car and it is Boovaraghan
who climbs onto the car to save Jara’s son. In doing so, Boovaraghan himself is struck
by an iron rod in his right leg and he perishes in the tsunami. Although an outcast and
looked down upon, Boovaraghan proves that a person should not be judged by his race
or religion but instead through his deeds that are humane. Risking his life to save that of
his enemy’s son puts Boovaraghan above all others regardless of his caste. His passion
to save mother earth knowing that catastrophe would strike if earth is not preserved is
highly creditable for someone who is not educated.
Vincent Boovaraghan’s character represents Lord Vishnu’s Krishna incarnation.
He is dark skinned (shyamalam). He saved Draupadi when she was being violated by
the Kauravas. Lord Krishna was the actual diplomat in the Mahabharata. Lord Krishna
was killed by a hunter called Jara who mistook His leg for a deer and shot it with an
arrow (Kishore 1983: 50). Boovaraghan is a Dalit and he is dark skinned. He appears
when Andal is about to be molested and he saves her like Krishna did of Draupadi 28.
Boovaraghan is the Dalit diplomat who fights for the illegal soil digging issue.
In the end, he dies when a metal rod pierces his right leg while trying to save his
nemesis Jara’s son. His death at the end adds value to his character making it plausible
that he representing Lord Krishna. Boovarghan gets the highest recognition when a
Brahmin old lady (Krishnaveni) cradles him and laments at his death. At this juncture,
Boovarghan’s caste is no longer given importance but instead those around him cry for
a man who practiced what he preached.
28
When the Kauruvas seek to disrobe and humiliate Draupadi in the court of Hastinapura, Krishna makes her saree endless.
Similarly when Andal screams for help while being molested by Jara’s men, it is Boovaraghan who comes to her rescue.
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4.1.10 Govind
Figure 4.10 29
Govind is first introduced to us when he addresses a huge crowd at a stadium in
the presence of American President George Bush, Indian Prime Minister Dr. Manmohan
Singh and Tamil Nadu chief Minister M. Karunanidhi. He tells the story of the 12th
century Rangarajan Nambi and then continues with his own tale. A scientist who works
for the BEAGAL company in the USA, he is heaped with laurels on the course
of formulating an ultra-modern bio-chemical weapon. The weapon is subsidised by non
other than American President George Bush.
Govind is hit with realisation when he watches his intelligent pet monkey die
after accidentally breaking upon a vial containing the deadly virus. He comprehends the
potential hazard the weapon would cause the human race 30. In his effort to save the
human race, Govind who suspects that his superiors are going to sell the weapon to
terrorists, decides to steal the vial containing the virus. Govind’s selfless pursuit is
further put to the test when his trusted friend Suresh double crosses him, forcing Govind
to flee with ex-CIA agent Fletcher in pursuit.
29
30
Figure 4.10 –Govind, picture sourced from http://sathyaphoenix.wordpress.com/category/dasavatharam/ accessed 15-06-2011.
When the monkey swallows the contents, the virus spreads quickly causing it to splutter blood and become disfigured. It dies a
horrific death. The release of the weapon would endanger millions of lives.
114
Even when hunted down by a scheming killer, Govind proves that his intentions
are noble when he continues in his efforts to destroy the bio-chemical weapon while
putting his life in jeopardy. As the package accidentally makes its way to India, Govind
too unintentionally travels to India and in the flight he transfers the vial to a refrigerator
box. Govind’s acute knowledge of the safety of the vial and his efforts to prevent it
from being exposed to heat or cold is commendable. Although plagued by numerous
nerve wrecking incidents, his gives priority in ensuring the safety of vial so as not to
expose the virus.
In his attempt to ensure the vial does not fall into the hands of Fletcher, Govind
goes on the run and he is accompanied by Andal, a staunch Vaishnavite. In their
journey, they come across Balram Naidu, Krishnaveni, Khalifullah, Avatar Singh,
Boovaraghan, Narahashi who all unwittingly contribute in making sure the vial does not
fall into the hands of Fletcher. Govind’s character represents the Kalki incarnation. In
Lord Vishnu’s incarnation, Kalki is the incarnation that is to take place in the Kaliyuga.
The age we live in - Kali Yuga is named after Him.
The tenth incarnation of Vishnu, Kalki, is supposed to arrive when the world
will be at a brink of complete chaos. He will rise from the sea on a white horse and
destroy all evil. By His irresistible might he will destroy all whose minds are devoted to
all forms of vice. Kalki is expected to destroy evil and re-establish dharma virtue, peace
and prosperity. He will re-establish righteousness upon earth, and the minds of those
who live at the end of the Kali age shall be awakened, and shall be as clear as crystal.
As such Govind’s character is that of Kalki as he carries with him a weapon, small yet
so powerful, that can destroy all mankind.
115
As he travels with this weapon, those who come in contact with are educated
about the dangers of this weapon and its effects on mankind. Govind’s selfless pursuit is
opposed to those who are willing to sacrifice the lives millions for mere monetary gains.
Govind’s character exuberate a morale, which has become a dying trait. Instead of
looking at monetary gains, he risks his life for humane deeds.
Govind is offered a million dollars in order to keep mum on the matter of the
effects of the virus after he witnesses his monkey dying. Although Govind could have
taken the money and lived a luxurious life, he decides instead to ensure that the biochemical weapon does not fall into the wrong hands. In the course of travel with Andal,
he is constantly admonished by her who considers him to be a terrorist and in many
occasions she deliberately gets him in trouble 31. Even so, Govind deals with her
patiently and even goes out of his way to save her when she is held captive by Fletcher.
In the end, after the tsunami, Govind in his argument with Andal professes that God is
not merciful as he sees the thousands who were killed by the tsunami. Andal defends
God by saying that his virus (Govind’s) could have killed millions and spread
throughout the world. Govind is not emotional but instead is practical.
Even after Andal confesses her love for him but pleads with him not to rebuke
God, Govind says “Kadavul Illene Sollelele Eruthal Nallla Irukum” (I’m not saying
there’s no God but it will be good if there is One). As Govind says this, he is actually
leaning against the Rangarajan statute which was thrown into the sea in the 12th century.
Govind Ramasamy is the main hero of the story which happens in the present Yuga.
The saviour in Kaliyuga can be none other that the Kalki incarnation. Govind’s actions
are that of a saviour who has saved millions of lives by ensuring that the virus does not
31
She tells the illegal sand diggers that Govind is the person that is being hunted by the police and by turning him in, they (the sand
diggers) would be able to claim the reward money.
116
fall into the wrong hands. Govind’s destiny puts him in a situation beyond his conduct
but due to the laws that govern his character, he succeeds in completing his dhrama. In
analysing Govind’s character, the researcher finds it to fulfill Joseph Campbell’s
monomyth 32 or the hero’s journey.
Govind’s journey befits that of the monomyth as it includes stages that may be
organized in a number of ways, including division into three sections: Departure
(sometimes called Separation), Initiation and Return. Departure deals with the hero
venturing forth on the quest, Initiation deals with the hero's various adventures along
the way, and Return deals with the hero's return home with knowledge and powers
acquired on the journey. Govind, the hero, departs on an adventure when a bio-chemical
weapon is pursued for wrong reasons. In trying to safe guard the bio-chemical weapon,
he sets forth on a journey of a lifetime which is the initiation stage. He is assisted by the
other characters that help him (Govind) to achieve his goal of destroying the bio chemical weapon. In the return stage of the journey, Govind gains knowledge that
humans selfish needs brings about devastation.
4.2
Characterisation through the Rasa Theory
Yatho Hasta Thatho Drishti, Yatho Dristhi Thatho Manaha,
Yatho Manas Thatho Bhava, Yatho Bhava Thatho Rasa (Natyasastra)
(meaning) Where the hands (hasta) are, go the eyes (dristhi),
Where the eyes are, goes the mind (manah),
Where the mind goes, the is an expression of an inner feeling (bhava),
And where there is a bhava, mood or sentiment (rasa) is evoked 33.
32
33
The monomyth will be discussed in detail in Chapter 5 of this thesis.
Info sourced and extracted from http://www.natyatapasya.com/Natya_Tapasya_Dance_Academy.html accessed on 14-1-2012.
117
In analysing the ten main characters, the researcher used Natyasastra focusing
on the rasa theory. The analysis will also look into how the rasa aspects in the
characterisation influence audience viewing in correlation with the audience reception
theory. The theory of rasa dating back to ancient Sanskrit drama is believed to be one of
the most fundamental features that differentiate Indian cinema. In the rasa concept,
empathetic emotions are conveyed by the performer and thus felt by the audience.
The researcher has analysed the ten main characters and the rasa (emotion) that
the characters elicit in the audience. The nine rasas are sringara (amorous), hasya
(humorous), karuna (pathetic), raudra (furious), vira (valorous), bhayanaka (terror),
vibhatsa (repugnant), and adbhuta (wondrous). According to Bharata, the author of
Natyasastra, the eight rasas are as proposed originally by Brahma, and the ninth,
Shanta, is his own contribution to the rasa theory (Ghosh Manomohan 2002).
Figure 4.11 34
34
Figure 4.11- Lagendary dancer Leela Samson’s Navarasa depicting nine emotions, sourced from http://shivaraichandani.
blogspot.com/2011/01/in- bharatanatyam-indian-classical-dance.html, accessed 23-03-2012.
118
In the movie Dasavatharam, the sringara rasa is brought forth by the character
Avatar Singh. The portrayal of Avatar Singh as a loving husband is an example of
sringara rasa. Sringara rasa or love as an important part of human psyche and behavior
as well as the driving force of human life and existence. The audiences are able to feel
Avatar’s love for his wife especially when he is willing to lose his voice (in an
operation) in order to be with her. Avatar’s devotion to his wife is an emotion that
makes him forget the primacy of his own well being. Love makes people strive beyond
their physical strength. It can make a person fearless, immeasurably strong, patient, wise
and foolhardy too and such is the emotion created by the character Avatar Singh.
Haasya rasa is brought forth by two characters in the movie. Viewing things
with a sense of humour lightens some of the darkness of living in an imperfect world.
Balram’s character brought out this emotion in the audience. The character had the
ability to make the audience laugh with his antics. Everything executed by Balram such
as body language, Tamil accent, walking style, facial expressions evokes laughter. His
interrogation of Govind is presented in a humouros way drawing laughter from the
audience. The researcher personally experienced the Haasya rasa in the form of
Balram’s character while watching the movie and enjoyed his performance which had
the ability to evoke laughter.
Krishnaveni’s character also had great humorous effects on the audience. Her
95-year old senile behavior and movements as well as her child-like mannerisms like
wanting to hide in the closet when she isn’t happy or when she walks on people’s
shoulders and when they lift her back calling it ‘a fly-over’ or wanting to drink rosemilk makes her character simply a delight to watch.
119
Karuna rasa is a very essential part of the Natyasastra. The dominant emotion
or the Sthayi Bhava 35 in karuna rasa is sorrow. Karuna rasa takes its origin through the
sight of the death of a dear one. Karuna rasa forms that deep part of us that commune
with other beings that is the bridge between others and us and helps us understand and
sympathize with them. Krishnaveni’s character as a loving mother, who continues to
live in denial of her son’s death, represents the karuna rasa.
The audiences are moved to tears when she cradles Boovaraghan (thinking it’s
her son) and laments his death. Krishnaveni is able to evoke the audiences’ emotions in
the scene whereby she finally accepts her son’s death and thus is cured of her mental
illness. The audiences are able to feel her pain and sympathise with her.
Raudra rasa’s dominant emotion is Krodha or anger. Christian Fletcher befits
the raudra rasa. He emits the emotion of anger throughout the movie. He mercilessly
kills and destroys whatever that crosses his part. The audience feels anger towards him
especially when he kills Yuka is a horrific manner. Raudra rasa is also emitted through
Rangarajan Nambi’s character. Nambi’s anger is directed at injustice or at the
perpetrator of injustice.
His anger towards King Kulothunga Cholan is felt by the audience when he
fights off the king’s men who try to remove Lord Vishnu’s idol from the temple.
Human experience shows that unrestrained rage can lead to a situation of irreversible
pathos. Seen this way, raudra represents a certain thoughtless rage, whereby the
consequences cannot be undone. In this case, the king’s anger towards Nambi results in
Nambi being thrown into the sea causing his untimely death.
35
Sthayi Bhava is the permanent or the established state of mind.
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The feeling of Vira with Utsaha (energy) is a primary emotion of characters that
are based on this rasa. Govind represents vira rasa of the Shaurya (heroism) kind.
Govind is enthusiastic in making sure that the vial does not fall into the wrong hands.
Even when thrust in life threatening situations, he is strong willed and shows
perseverance. Govind is committed in his intend to save the world and his action of a
savoiur enables him to be accepted as a vira by the audience. Vira rasa is also executed
by Rangarajan Nambi when he openly protects Lord Vishnu’s Statue and willing to go
against the king knowing his life is at stake.
The feeling of terror or bhayanaka is fear that saps a person’s ability to act.
In the movie Dasavatharam, bhayanaka rasa is exhibited through the characters of
Bush and Fletcher. Bush emits fear in the audience when one realizes that he holds the
power to destroy the world. Bush’s ability to provide funding for the production of a
bio-chemical weapon and that the world could come to an end due to a bio-chemical
warfare instills fear in the audience. Fletcher’s character too emits the bhayanaka rasa.
A ruthless killer, he is feared not only by Govind but also by the audience as their fear is
triggered by the images of the horror caused by Fletcher.
Vibhatsa rasa is depicted through Boovarghan’s character. Boovaraghan who
is from a low caste is showcased as ugly and repulsive but the audiences are not
repulsed by him but instead the actions of the illegal sand miners cause disgust.
Boovaraghan’s uncovering of the sand miners illegal activities disgust the audience as
they are able to witness the extent of the crime. The criminals’ actions are coarse and
beneath human dignity especially when they stoop to killing others to protect
themselves. Their lusty behavior of wanting to molest the decent Andal at the quary and
their greed disgusts the audience and creates repulse or the vibhatsa rasa.
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Adbhuta rasa deals with the primary emotion being vismaya (astonishment).
Adbhuta rasa is created in the form of Khalifullah Khan’s character. The seven feet tall
Khalifullah causes amazement to those who meet him. The characters in the movie are
also shown to be astonished when they meet him. Andal screams and hides behind
Govind when she first meets Khalifullah. The audiences too are awe-struck to see
Khalifullah’s character. Adbhuta is also the awe that one feels when one comes across
something divine and supernatural, some power or beauty that is remarkable and never
seen or imagined before.
This is shown through the character Andal’s appreciation of the marvel of God
after the tsunami. Andal believes that God created the tsunami to destroy a bigger
catastrophe, namely the virus and hence her attitude in appreciating God even during a
mishap is commendable and acts as a message to the audience to always appreciate the
miracles that God bestows upon us.
Shanta rasa is serenity and peace. It is a clear and cloudless state with
untroubled steadiness. Shanta rasa is emitted through the character of Shingen
Narahashi. Narahashi is shown to remain calm throughout the movie. Even when he
receives news of the death of his sister, one can see his controlled nature. Narahashi
does not make rash decisions and his calmness enables him to see the truth behind his
sister’s murder. Narahashi’s serenity attracts the audience. The audiences are able to see
that his conduct follows the path of dharma and he achieves liberation by keeping to
this path. Narahashi’s persona emits a sense of serenity and in the end when he releases
Yuka’s necklace into the sea, one can feel a sense of calmness.
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4.3 Main Female Characters
Andal, Kothai and Ranjitha represent the incarnations of Goddess Laskhmi 36.
Whenever Vishnu incarnates himself on earth, Lakshmi too manifests herself, in order
to assist him. The Vishnu Purana says that if Vishnu takes a celestial form, Lakshmi
appears as his consort; if he takes a mortal form, then she too becomes a mortal. She
accompanies him constantly, whether in heaven or on earth (Rosen Steven 2006: 136).
Lakshmi is Mother Earth who is saved by Varaha. She is born from the lotus Padma in
the Vamana incarnation and as Dharani, wife of Parashurama of the Bhrigu race. She is
Sita or Maithili, wife of Rama, found by King Janaka of Mithila as he was ploughing
the fields. She is also Rukumini, wife of Krishna (Krishna Nanditha 2009: 121-128).
As such in the movie, these female characters resemble Goddess Lakshmi as
they are the consorts of three of the characters namely, Govind, Nambi and Avatar. The
incarnation of Lord Vishnu is mostly concurrent with the incarnation of His consort and
principal Shakti, Shri Lakshmi, the goddess of wealth and abundance. Thus for each of
His incarnation we have corresponding incarnation of this goddess: Padma or Kamala
for Vamana, Dharani for Parasurama, Sita as the consort of Lord Rama, and Rukmini of
Sri Krishna. She is also worshipped as Varahi and Narasimhi in some parts of India
(Krishna Nanditha 2009: 121-128).
4.3.1 Andal
According to the Natyasastra, Chapter XXXIV ‘Types of Character’ there are
four types of heroines namely, Dhira (steady), Lalitha (charming), Udatta (noble) and
Nibhrta (quiet). The character of Andal betfits the first three types of heroines. One is
unable to deduce her as being Nibhrta (quiet), as throughout her journey with Govind,
Andal speaks her mind and is constantly bickering with him.
36
The word Lakshmi means good fortune in the Rig Veda (Krishna Nanditha 2009: 121).
123
Andal is a staunch Iyengar Brahmin girl. She is first introduced during the
Mukunda song. She tells the story of Lord Vishnu in her performance of a shadow play
and cleverly weaves her longing for a husband in the song. Andal’s intelligence and
knowledge is clearly distinct when she questions Govind whether the parcel holds a
virus similar to Antrax. She cleverly cajoles Krishnaveni to leave her hideout 37 and to
give Govind the parcel containing the vial. In the chaos during the procession, Andal
jumps on Govind to save the Ramanujar idol. Although petite in size and brought up in
a strict Iyengar family, she does not think twice to jump onto the back of the man who
she believes is stealing and tarnishing the purity of the idol.
By that action, she proves that courage comes from within and when something
is at stake, in this case, the idol’s safety, she can rise to the occasion. As she travels with
Govind to ensure the safety of the idol, one can appreciate her devotion to God. When
Govind buries the statue in sand to ensure that the temperature of the vial does not rise,
Andal insists on singing the stotram
38
and does so again at the hospital when the idol is
placed in a cooler bag. She puts up a brave front while traveling with him. Even then,
she is crushed when she sees her name on the television being linked as Govind’s
lover 39. She laments the fact that no one would marry her since her image is flawed.
This goes on to prove that although she may be brave and strong, she is still very much
the Indian girl who values her dignity. Andal constantly nags at Govind as she is unsure
of his innocence. She does not blindly trust him but instead is ever cautious around him.
When the chief contractors’ men try to molest her, we see her upbringing as she tries to
politely tell the men to leave her. She uses the word “da” 40 but quickly apologises.
37
Krishnaveni, refusing to give Govind the parcel as she believes it belongs to her, hides in a cupboard and refuses to come out until
Andal is able to persuade her.
38
Stotram is a Sanskrit word, for a hymn addressed to Divinity. It can be a prayer, a description, or a conversation (Apte, Vaman
Shivram (1965). The Practical Sanskrit Dictionary (4th revised and enlarged ed.), Delhi: Motilal Banarsidass Publishers, p 1005).
39
Balram Naidu , in an effort to locate Govind, advertises on the television that Govind is traveling with his Brahmin lover, Andal.
40
‘Da’ is a Tamil suffix which is used to address a young male child It is impolite to use it on older men.
124
Though the Tamilians admired beauty in woman, they seemed to have respected
inner beauty more than the beauty of face and figure. She had to be virtuous and good,
for beauty without virtue might be attractive for a while, but lasting admiration and
honour went with virtues. The most important virtue of a Tamil woman was karpu or
chasity. According to Tolkappiyar 41, a woman also had timidity, modesty and shyness
as her other characteristics. 42 But he places chastity above them all. She tries to use
every opportunity she gets to flee with the Ramanajur idol.
At the hospital, she trusts Fletcher who she believes would be able to take her
home. When she is held captive and Govind is asked to hand in the idol in return for her
freedom, she bickers with Kumar that he would not come as he was not her lover.
In doing so, she is desperately trying to clear her name from being linked with Govind,
as having a ‘good’ name is essential to her. At Avatar’s concert, during the commotion
in the make up room, Andal uses the opportunity of Avatar being shot to quickly escape
with the idol. She is clear to her objective of ‘saving’ the Perumal’s idol from others.
Her sharp thinking enables not only her but Govind too to escape from Fletcher.
In the end, Andal realises that Govind is actually desperately trying to ensure the
safety of the vial and not otherwise. This realisation leads her to fall in love with him.
Although being an orthodox Indian girl, she plucks up the courage to admit her feelings
for him and is united with him in the end. Andal and Govind are from different castes
and their belief in God too differs greatly but their union is one of the many dreams in
absolutely erasing the caste system and ensuring the survival of humanity.
41
42
Tolkappiyar’s name was Trnadumagni and he was one of the 12 disciples of Agastya (one of the seven sages).
The Tolkappiyam is a work on the grammar of the Tamil language and the earliest extant work of Tamil literature. It is written in
the form of noorpaa or short formulaic compositions and comprises three book – the Ezhuttadikaram, the Solladikaram and the
Poruladikaram . This extract is taken from Tol. Porulatikaram . 96. Part III - Porulatikaram tolkappiyam.
125
Figure 4.10a
Figure 4.10b 43
4.3.2 Kothai
Kothai is the wife of Rangarajan Nambi (who is sentenced to be drowned
together with the statue of Lord Vishnu in the sea). Upon learning that her husband is to
be sentenced, Kothai rushes to the site and pleads with the king to release her husband.
Upon realising that her husband would be released if he were to utter the Siva
invocation, she is willing to discard her belief for the life of her husband. She herself
proceeds to say the incantation when another Vaishnavite closes her mouth.
One can see her desperation to save her husband when she tries to cajole him to
shorten three syllables from the eight syllable Hari invocation and recite the five
syllable Siva invocation (refer to page 191). In a final bid to influence her husband,
she asks her son to convince him. Even when that fails, she watches helplessly as her
husband is tied to the statue and his final rites are performed by their son. When Nambi
is thrown into the sea, we see an angry Kothai who flings her thaali (sacred marriage
necklace) at King Chozan which he avoids, and it falls on a temple statue.
43
Figure 4.10 a-Asin as Kothai, Figure 4.10b-Asin as Andal, pictures sourced from http://therealtamilworld.blogspot.com/2010/03/
dasavatharam-movie-ayngaran-51-video.html, accessed 14-10-2012.
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Her angry move is one that shows disrespect for the king and her whole kin
could have been punished but Kothai’s anger gets better of her and in her ultimate grief
she bangs her head on a stone and dies. As such, she dies before Nambi who is
drowning and thus fulfills the wishes of Hindu women who want to die before their
husbands and be known as sumangali 44. Kothai’s love for her husband is much
appreciated as she is willing to even let go of her belief in order to save her husband.
4.3.3 Ranjitha Kaur
Ranjitha is the beautiful wife of the singer Avatar Singh. As she is introduced,
one is able to see her devotion to her husband and her family. She is clearly the pillar of
strength for her husband. Although she is the wife of a famous singer, Ranjitha is
humble and does not throw her weight around. She collects her luggage at the airport on
her own without instructing others to do it. When Avatar is diagnosed with cancer, we
see a grief stricken Ranjitha who realises that her she could lose her husband for ever.
Figure 4.11 45
At the concert, Ranjitha tries to convince Avatar to give up on the concert when
she realises that the bag containing their medications are missing. Being the supportive
44
A woman who dies before her husband is respected and looked highly upon by the Indian community. A widow is looked down
upon and is cast away from the community.
45
Figure 4.8-Ranjitha and Avthar, at the hospital, picture sourced from http://www.majaa.net/showthread.php?t=188837,
accessed 25-08-2011.
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wife she is she even sings and dance with him in the concert to camouflage his inability
to perform fully as he is affected by a cancerous cough. Ranjitha proves that she is
courageous when she attacks Fletcher at the concert as he tries to steal the bag
containing the idol. During the tussle, Avatar is shot and at that point, we see a
distraught Ranjitha who desperately tries to save her husband. In the end, upon learning
that not only has Avatar survived the gunshot but also that the cancerous growth has
been ridden off, she rejoices with her family.
Ranjitha represents Sita Devi as Avatar’s character represents Sri Rama. The
actions, reactions and instincts manifested by Sita at every juncture in a long and
arduous life are deemed exemplary. The values that she enshrined and adhered to every
point in the course of a demanding life are the values of womanly virtue held sacred by
countless generations of Indians. Just like Sita, Ranjitha is devoted to her husband and
stands by him in his darkest hour.
Ranjitha’s true love and her devotion towards her husband are reciprocated by a
husband who is loyal to her. In the end, her patience and endurance are the reasons
behind Avatar’s miraculous cure. The character of Ranjitha matches that of Sita.
Ranjitha’s husband Avatar is devoted to her just as how Rama is of Sita. In the Rama
avatar, Rama has to fight the demon king Ravana in order to be reunited with his wife
Sita. In the movie Dasavatharam, Avatar needs to fight his own demon namely the
cancer in order for him to continue living with Ranjitha. He makes the ultimate sacrifice
of agreeing to perform an operation that would end his career as a singer so that he
could be with his wife. Ranjitha’s devotion and Avatar’s love for her can be compared
to that of Rama and Sita’s love for each other.
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4.3.4 Jasmine
Jasmine’s character is that of Nirriti46. In the Nakshatra 47constellations the deity
of the 19th lunar mansion is Nirriti. Nirriti represents destruction, one who has the power
to ‘ruin’, destroy or break things apart. She is associated with pain and as the southwest
quarter48 is her region. In Vishnu’s Koorma avatar, both Lakshmi and Alakshmi 49 were
born from the churned ocean of milk. Alakshmi rose form the Kalakuta poison dripping
from the serpent Vasugi’s mouth.
Being the older of the two, she was jealous of Mahalakshi who was married to
Maha Vishnu and living in the celestial abode. As such, Mahalakshi condemned her to
be married to Mrityu (god of death, decay and degeneration). She will dwell wherever
there is dirt, ugliness, sloth, gluttony, envy, rage, hypocrisy, greed and lust.
Figure 4.12 50
Similarly as Jasmine is introduced, we see a very svelte and suave woman.
An ex- CIA, Jasmine knows her way around the law. She seduces Dr. Sethu and
murders him in a cruel manner upon the orders of Fletcher. Jasmine agrees to be
Fletcher’s interpreter and go with him to India merely for monetary gains. At the
Chennai airport, she assists Fletcher to abduct Govind and the police officer.
46
Goddess of death and corruption (Kinsley David 1987: 13).
The Nakshatra constellations is one of the 27 divisions of the sky, identified by the prominent star (s) in them used in astrology.
48
The southwest quarter is associated with the kingdom of death.
49
Another name for Nirriti.
50
Figure 4.12- Jasmine with Fletcher, picture sourced from http://www.majaa.net/showthread.php?t=188837, accessed 20-01-2012.
47
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Jasmine shows that she is well trained and undaunted even when faced with
sleekly situations such as when she is handcuffed onto a moving lorry. Although she is
hurt, she brushes it aside and concentrates on looking for Govind. She does not have the
whims and fancies which is normally associated with women.
She uses her feminine charm and manages to seduce the courier boy and the
police officer on duty at Chidambaram to give her valuable information. Jasmine meets
with a tragic end when the mad elephant grabs and flings her. She is pierced by a pole
and Fletcher ends her suffering by shooting her. Although she is a cold blooded killer,
Jasmine is intelligent and bold. Her death does not draw compassion but instead one is
glad to see her die.
4.4 Other Important Characters
Some of these characters may not represent those in the mythology but the roles played
by these characters in the movie are vital for this discussion.
4.4.1 King Kulothunga Cholan
As King Kulothunga Cholan is introduced, we see him sitting majestically on
an elephant. The King who is staunch Saivite proceeds to remove Lord Vishnu’s
Moolavar statue from the temple. His attempts are hindered by Rangarajan Nambi.
Although the king is wiping out the Vaishnavites, out of respect for friendship, he
decides to give Nambi a chance to redeem himself. He forces him to utter the Siva
invocation and when Nambi refuses, he ruthlessly asks his men to fasten hooks on
Nambi’s back and legs and to hang him in mid-air. Arrogant and powerful, he punishes
Nambi by sentencing him to death.
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He orders Nambi to be tied to the Moolavar and to be deposited into the sea.
As he arrogantly sits on his royal dais, he cruelly asks Nambi’s son to perform last rites
for Nambi while Nambi is still alive. He turns a deaf ear to Kothai’s pleas and smirks
her when she throws her thali at him. King’s unjust and his actions results in the murder
of an innocent man. His obsession with Siva leads him to actually misuse the power
bestowed upon him. As a king it is his duty to protect his subjects but instead King
Kulothunga Cholan’s manic obsession leads to demise of many. King Kulothunga
Cholan’s role is vital for the movie as his conduct of throwing the Rangarajan statue
into the sea subsequently is believed to have resulted in the tremors that caused the
tsunami some 800 years later.
4.4.2 Dr. Sethu
Dr. Sethu, the head of Govind’s research team is an insensitive man who is
willing to sacrifice the lives of millions for his personal gain. Dr. Sethu’s selfish nature
is exposed when he tries to bribe Govind not to abort the research on the bio-chemical
weapon as he knows that Govind’s expertise is much needed. When he fails to convince
Govind, Dr. Sethu wastes no time but immediately seeks to sell off the weapon to
Mr. Q. Dr. Sethu is intelligent and suave enough to convince both Suresh and Yuka that
he is not capable of crime and he is able to gain Suresh’s trust. Suresh provides him
with the vital information as to Govind’s presence in his house. Dr Sethu is easily
attracted to beautiful women and finds him ogling at Jasmine. Dr. Sethu’s weakness for
Jasmine proves to be fatal for him as he is murdered by her. In the end he does not gain
anything but instead dies in vain. His character is vital as it enables one to understand
Jasmine’s unscrupulous character.
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4.4.3 Suresh (Govind’s friend)
Suresh, a scientist works with Govind at NASA. It is he who announces to
Govind that President Bush has sanctioned a large amount of money for the production
of the bio-chemical weapon. When Govind discovers Dr. Sethu’s plan to sell the biochemical weapon to terrorists, it is in Suresh that he confides the matter to. Suresh is
considered by Govind as a trustworthy friend as Govind seeks him out after stealing the
bio-chemical weapon. The flaw in Suresh’s character comes to light when he becomes
irritated with Govind who constantly pesters him to call the FBI. He shows his irritation
when he lashes out at Govind to stop pestering him. He double crosses Govind when he
informs Dr. Sethu as to Govind’s whereabouts which results in Fletcher arriving at
Suresh’s apartment and killing both Suresh and his wife Yuka. Suresh pays the price
with his life and his action of defying Govind brings about the introduction of Fletcher
who in turn hunts Govind.
4.4.4 Yuka
Japanese martial arts exponent Yuka is Suresh’s wife and Singhen Narahashi’s
sister. Although being Japanese, Yuka takes the trouble to speak in Tamil. She is a good
friend of Govind and helps him to keep the bio-chemical weapon in a container which
she keeps in the refrigerator. Her caring nature is seen when she immediately gives
Govind medical attention and bandages his forehead. Although, she knows that their
lives are in danger with Govind being there, she is concerned about his well being and
convinces him to stay for dinner. When Fletcher crashes into her house, Yuka’s
defensive instincts kick in. She bravely tries to fend off Fletcher but proves to be no
match for him as he kills her. Yuka’s responsible nature is visible when in her dying
moments; she desperately tries to throw out the time bomb that Fletcher has planted in
her house. Yuka’s death leads to the arrival of Singhen Narahashi who is vital in saving
Govind’s life at the end of the movie.
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4.4.5 The Inspector
The police inspector who unwittingly brings Fletcher and Jasmine to Govind at
the airport realises his mistake when he is attacked by them. While being held captive
by the pair in a car, he exhibits quick thinking when he devises a plan with Govind by
giving him instructions through facial signals. While trying to escape, he is shot and
upon Govind’s insistence, Fletcher gets a lorry driver to send the inspector to the
hospital. Even then, the inspector cleverly handcuffs Jasmine to the lorry and instructs
the lorry driver to drive on. In the chaos, Govind is able to evade Fletcher and escape. In
the hospital, Govind bumps into the inspector who gives him vital information, which is
not to be caught by the local police but to surrender himself to Balram. The inspector
convinces Andal that Govind is innocent. The inspector was subjective in helping
Govind to evade Fletcher twice.
4.4.6 Mr. Q
Mr. Q is an alliance of Dr. Sethu. He offers a huge sum of money to buy biochemical weapon which he plans to sell to the terrorists. Upon learning of Govind’s
escape with the weapon, he enlists the help of the Fletcher. Cunning and intelligent, Mr.
Q convinces Jasmine to join their ally and gets her to kill Dr. Sethu and retrieve the
money he paid him (Dr. Sethu) to buy the weapon. Mr.Q arranges for Fletcher and
Jasmine to leave for India and even gets a driver to drive them around there. Upon
learning that Fletcher is close to getting the weapon, Mr. Q flies to India but is
immediately arrested at the airport by Balram Naidu who had been tipped off on Mr.
Q’s illegal activities. The audience is glad to see Mr.Q arrested as that would ensure the
safety of the bio-chemical weapon.
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4.4.7 Khalifullah’s parents
Kahalifullah’s parents, Sheikh Mukhtaar and Bibi, (acted by the late legendary
Nagesh and K.R. Vijaya) appear briefly but their presences play an important part in the
story. After the accident, Khalifullah’s parents who are grateful to Govind for saving
their lives, shower him with praises. Bibi (Khalifullah’s mother) shows herself to be
caring and selfless. She looks into the welfare of her family and this is shown when she
ignores her injuries but ensures that her family members are fine after the accident.
When questioned by Balram Naidu who continuously makes references to Khalifullah’s
family being connected to terrorists, Khaliffulah’s father gently tells Balram that not all
who pray facing Mecca are terrorists. Kahlifullah’s father is also generous as it is he
who had donated a large sum of his property for the building of a mosque.
4.4.8 Jara and Wife
Jara is an unscrupulous character who resorts to drugging and intoxicating
Boovaraghan’s men when he fails to convince Boovaraghan to join in partnership with
him. Jara cunningly gets his men to persuade Boovaraghan to attend his son’s (Jara’s)
birthday party and at the party, we see Jara’s vindictive nature. Jara tries to convince
him to abort his idea of being against the illegal sand digging and when he fails,
he resorts to murdering Boovaraghan. In the end, Jara’s wife cries over Boovaraghan’s
body and asks Jara to touch Boovaraghan’s feet as an act of remorse as it is Boovarghan
who had sacrificed his life to save Jara’s son. Overcome by guilt and remorse,
Jara touches Boovaraghan’s feet and in doing so he elevates Boovaraghan’s position
from being an untouchable to being a saint. His wife is shown as a mother who puts her
children lives more valuable than the caste.
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4.4.9 Sai Ram
Sai Ram is an acquaintance of Govind who appears very briefly in the movie but
is vital for the story line. Govind bumps into Sai Ram while evading Fletcher and asks
him for a lift to the FBI headquarters. Sai Ram who is unaware of the danger Govind is
in, delays going to the police. He mistakenly sends Govind’s bio-chemical weapon to
India. His ignorance and stupidity irritates Govind who then resorts to seizing Sai
Ram’s car in order to stop the plane carrying the weapon. Distraught and angered in
losing his car, Sai Ram joins Fletcher and informs him of Govind’s whereabouts. In a
desperate attempt to save his own life, Sai Ram pledges his alliance to Fletcher in the
hope that he will be freed. He too double crosses Govind pays for it with his life.
4.4.10 Rangarajan Nambi’s father in law
Rangarajan Nambi’s father in law desperately tries to coax his son in law to utter
the Siva invocation. He is willing to give up his beliefs in order to save his daughter’s
life. When his attempts fail, he crushed upon seeing his daughter dying after she bangs
her head upon a stone. His character goes on to show that even a staunch believer can
alter his beliefs if the lives of his loved ones were at stake.
4.4.11 Andal’s father
Andal’s father is greatly disturbed to find police in their vicinity. He tries to
coax Balram to wait until their spiritual leader Alegier Singer returns from his trip.
When Balram takes Krishnaveni in for questioning, he follows her to ensure her safety.
A staunch Brahmin, he discourages her from touching Boovarghan who he believes to
be of low caste. She accuses him of being racist and it is through his character that we
understand that although modernisation is rampant in India, changing the mind set of
people in relation to the caste system would be the greatest challenge.
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4.4.12 Apparao
The character of Apparao as Balram’s assistant provides comic relief. In his first
scene, we hear persistent knocking on the door and only when Balaram says “Apparao,
ra” (come in) does he enter the room. Apparao is a man who respects his superiors and
he looks up to Balaram. He tries to impress the American CIA by telling them that
Balaram can speak five languages in Telugu. He sticks by Balram and goes on the chase
after Fletcher. Apparao carries on his duty as investigator with diligence and considers
his job sacred. His attitude towards his work and his superior deserves praise.
4.4.13 Kumar (the guide/driver)
Kumar who is assigned by Mr. Q to be Fletcher’s guide tries to impress Fletcher
by speaking in his Tamil mixed English. Well versed with the roads, he is able to easily
drive them to their destinations. When Jasmine is killed, Kumar takes over the job as the
translator and also becomes Fletcher’s aid. He helps Fletcher to abduct Andal and hold
her captive at Khalifullah’s house. He becomes the mediator who calls Govind and gets
him to come there. Kumar is undeterred when he sees Fletcher gunning down the police
standing guard at Khalifullah’s house. He assists Fletcher when he (Fletcher) is attacked
by Ranjitha.. In the end, Fletches abandons him and goes on his search for Govind.
Kumar’s selfish nature does not benefit him as he is arrested by the police.
4.4.14 The sewerage men
The two men who are about to go down the sewerage apply salt all over their
body as a measure to keep away germs. Upon seeing them Govind is enlightened when
he realises that salt will be able to destroy the bio - chemical weapon. As Govind hugs
the two men the audiences are informed that a person’s experience is the best teacher
and that knowledge can be attained from anyone regardless of their background.
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4.4.15 Courier guy and police guard
The courier guy provides vital importance on the package that he delivers to
Krishnaveni to the police standing guard outside her house. Both the police and the
courier guy who are mesmerised by Jamine provide her with the information she needs
resulting in Jasmine killing the police. Their characters show that when doing an
important duty, one has to be focused and not give in to lustful feelings.
Summing Up
Some distinctive characteristics that can be observed in Lord Vishnu are Jnana
(omniscience) defined as the power to know about all beings simultaneously, Aishvarya
(sovereignty) which consists in unchallenged rule over all. Shakti (energy) or power has
the capacity to make the impossible possible. Bala (strength) is the capacity to support
everything by will and without any fatigue. Vīrya (vigor) indicates the power to retain
immateriality as the Supreme Being in spite of being the material cause of mutable
creations. Tejas (splendor) expresses His self-sufficiency and the capacity to overpower
everything by His spiritual effulgence.
In the movie Dasavatharam, one can observe certain characteristics of Lord
Vishnu in the characters portrayed.In the movie, each character is shaped to follow the
plot of the story. The ten characters are formed according to the convention of a movie.
The characters are played by the same person but each one is distinct and unique.
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