Name :- Riddhi H. Rathod
Roll No.: 17
Enrollment No.: 4069206420220025
Paper no: 109
Paper name:- Literary Theory & Criticism and Indian Aesthetics
Sem: 2 (Batch 2022- 2024)
Email i'd:- riddhirathod1213@gmail.com
Submitted to: Smt S.B. Gardi Department
An introduction to the Rasas:-
Introduction
“A Rasa in Sanskrit: ‘juice’ or ‘essence’. denotes an essential mental state and is the dominant emotional theme of a work of art or the primary feeling that is evoked in the person that views, reads or hears such a work. Although the concept of rasa is fundamental to many forms of Indian art including dance, music, musical theatre, cinema and literature, the treatment, interpretation, usage and actual performance of a particular rasa differs greatly between different styles and schools of abhinaya, and the huge regional differences even within one style.”
Some events and characters in the Mahabharata are associated with different 'Rasas'. Among most Indian dance forms 'Navarasas' is the most popular.
1. Shringaram - love, attraction,
2. Hasyam – laughter, joy, comedy
3. Raudram - Fury
4. Karunyam - compassion, tragedy
5. Bibhatasam – aversion, aversion
6. Bhakanakam – horror, terror
7. Shantam - peace, tranquility
8. Vatsalya - Parental love
9. Bhakti – spiritual devotion
There are multiple versions of the great epic Mahabharata in written form and no one can claim to be a single form.The above rasas have appeared in this epic. Let's see about in details.
Shringara Rasa – Ganga and her love:-
While most of us associate the beginning of the Mahabharata with Santanu falling in love with Ganga. The story actually begins a lot earlier than Santanu himself.
This post shall talk about Pratipa, Santanu’s father and how the rasa of shringaram (love, attractiveness) played a
part in his story.
The king Pratipa was a wise and benevolent ruled and was loved by one and all. He spent many years in asetic penance on the banks of the river Ganga. One fine day, Ganga, assuming the form of a beautiful woman rose from the waters and sat on Pratipa’s right thigh.
Upon being disturbed from his penance, Pratipa asked her what she desired to which Ganga replied that she had fallen in love with the handsome countenance of Pratipa and wanted to marry him. Pratipa responded to Ganga’s proposal by gently refusing her offer and stating that while he appreciated her beauty, it was beyond him to agree to her offer.
When Ganga asked to know the reason why, he replied stating that he had taken a vow of abstinence and that he would be committing a sin by breaking the same. He further went on to state that she had chosen his right thigh and that the right thigh was reserved as a seat only for daughters and daughters-in-law. It was only the left thigh that was reserved for wives.
Hearing this, Ganga replied stating that it would be her honor to be the wife of Pratipa’s son as being a wife of somebody from the Bharata race was an honor in itself. She also stated that after becoming his daughter-in-law, her actions could not be judged for propriety by her son and that he would attain heaven as a consequence of the sons that she would bear him, and due to his actions and conduct.
Thus, the attraction that Ganga had for Pratipa was one of the reasons that she would go on to marry Santanu in the
future which most popular versions of the Mahabharata begin with.
Hasya Rasa – Draupadi and her laughter
Once when Yudhishtira performed the Rajasooya yagna to proclaim himself the lord of all kings, he invited his Kaurava cousins to witness the yagna. Although Duryodhana had no real interest in the yagna itself, he wanted to see Indraprastha, the swanking new capital city of the Pandavas which had been built by the legendary architect of the Asuras, Maya himself. He had heard so much about the wonderous city and its various attractions that he wanted to experience it for himself.
Once he was there he was completely spell bound by the various illusions that Maya had created in the city. In fact Maya had built in so many illusions in the palace that he ended up being completely befuddled by them. When he was walking in the palace, he came across a room with an extremely shiny floor. Mistaking it for a pool of water, he drew up his clothes to ensure that they didn’t get wet, but it turned out to be solid marble and he felt extremely foolish at his actions.
Another time, he mistook an actual pool of water for solid marble, based on his earlier experience and ended up falling into the pool with all his clothes on. These incidents drew peals of laughter from his arch-nemesis Bheema and his wife Draupadi, who laughed the loudest.
As if this were not enough, Duryodhana walked into a wall which looked like a real door and hurt his head. More than his head, his ego was well and truly hurt when Draupadi supposedly commented
“Trust the son of a blind man
to be blind himself!”
Draupadi’s laughter, her hasya, angered Duryodhana so much that he resolved to destroy the Pandavas and take away everything they ever owned. And thus the seeds of conflict were sown in his mind.
Raudra Rasa: Amba and her anger
Bhima won the virgins of the king of Kashi in battle defeated all of them and rode away with all three princesses.
After reaching Hastinapur, Amba approached him and told him that she and Salva were in love with each other and that she would be unable to marry Vichitravirya. She also told him as to how Salva was present at the swayamvara so that she could choose him as per the traditional custom and get married to him. Understanding her predicament and agreeing with her logic, Bhishma allowed Amba to go to Salva so that she could marry him. The other two sisters, Ambika and Ambalika however were married to Vichitravirya.
However when Amba reached Salva’s palace, he refused to marry her. His kshatriya ego was hurt as she was rightfully won in battle by Bhishma and now belonged to him. He refused to accept a woman who was another’s property. In fact, he went far enough to accuse Amba of happily leaving with her captor without feeling any remorse for his love. When Amba rebuked him and tried to convince him of her true love for him, he accused her of infidelity and rejected her outright.
Now Amba then came to Hastinapur and expressed her desire to marry Bhima. When Bhima reminded him of his vow of celibacy, Amba blamed Bhima for everything and wanted to cause his death by taking a boon from Shiva. Here Amba's Rodra form is seen.
Karunya Rasa
'Karunya rasa" is used to refer to the sentiment or emotion of compassion or empathy. It is a feeling of deep concern or sympathy for the suffering of others. This sentiment is often described as one of the key virtues in Hindu philosophy and is considered essential for leading a virtuous life.
In the context of the Mahabharata, Karunya rasa is often associated with the character of Lord Krishna, who is portrayed as a compassionate and wise guide to the Pandavas. Krishna is seen as someone who is deeply empathetic to the suffering of others and is always ready to help them in their time of need. This sentiment is also seen in other characters in the epic, such as Bhishma and Vidura, who demonstrate compassion and empathy towards others despite being caught up in the midst of a great war.
Bibhatsa Rasa – The effect of Vyasa on Ambika and Ambalika
While in the Mahabharata When Vyasa came to Hastinapura, his mother Satyavati ordered him to go to Ambika and Ambalika's bed and The Kauravas give birth to heirs to the throne. Now Vyasa was born with black complexion and years of penance. The austerity also affected his facial features which became extremely rough and dark on his face year.
As a result, when Vyasa went to Ambika's bed, she partially closed her eyes due to Vyasa's fierce face and Partly because of his own shyness. When Vyasa came to know about this, he went and told Satyavati that Ambika would have a child. Blind from birth she closed her eyes when he went to her bed. A son born in this way was then called Dhritarashtra.
As a result of this Satyavati warned Ambalika to be quiet when Vyasa visited her. But despite this warning, Ambalika's face turned completely pale at the sight of Vyasa and thus the son Pandu born from their union would suffer from anemia and hence would be unable to rule the kingdom.
Thus, bibhatas rasa (disgust and hatred) appears in the Mahabharata in the form of Ambika and Ambalika's reaction to Veda Vyasa's face and his overall appearance resulted in Dhritarashtra being born blind
And Pandu is born anemic.
Bhayanaka Rasa – Hidimba and his hideous asura form
When the Pandavas are in the forest, after a long time seeing humans as food, Hidimbi uses her asura powers and transforms herself into a beautiful woman and sets out to tempt him.
Pandavas in his trap. However, when she laid eyes on Bhima, she instantly fell in love with him.
She approached him and tried to seduce him with her looks to no avail. Bhima was so disinterested that at first he didn't even want to talk to him. However, when Hidimbi revealed his true motive approached Bhima and also told him how his brother Hidimba had planned to kill and eat him, his brothers and his mother, this enraged Bhima.
Hidimba was beside himself with anger when he saw Bhima and Hidimbi engaged in conversation. He using his enormous asura powers assumed his most monstrous form and attacked Bhima. By some accounts, in this form, it was over 12 feet tall and fairly wide, making for an extremely intimidating sight.
Bhima succeeds in the terrible battle. He then married Hidimbi who gave birth to Ghatotkacha as a result of their union. Thus, the terrifying rasa in the asura form of Hidimba, killed by Bhima, is mentioned in the Mahabharata.
Conclusion :-
Many other rasas are also mentioned in the Mahabharata. The Mahabharata has been made richer by showing Rasa in a special way.
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