Maharani Shree Nanadkuvaraba Mahila Arts & Commerce College 

Name - chudasama Hetanshi

Subject - English 

Year       - T. Y. B. A. 

Sem        - 5 

Professor name - Rachana ma'am 

Paper Name - Exploring Indian Knowledge Systems: Texts, Traditions, and Worldviews 

Home Assignment  :

                 Rasa theory 

Introduction : 

Rasa theory is the most important and famous concept in Indian aesthetics . Bharatmuni explains this theory in his book Natyashastra. 

       The word “Rasa” means essence, taste, or flavor, but in literature and drama, it refers to the emotional experience that the audience feels while watching a play or reading poetry. It is not just a simple feeling; it is a special aesthetic pleasure that comes when emotions are beautifully expressed in art. Bharata says that Rasa is created in the mind of the audience through the expression of Bhava (emotions) by actors or characters. Without Bhava, there is no Rasa, and without Rasa, Bhava has no meaning. In short, Bhava is like the body and Rasa is like its soul. 

         In Indian poetics there are six schools of Indian aesthetics. 

In Indian poetics there are six schools of Indian aesthetics. 

1 school of Rasa - Bharatuni 

2 school of Dhvani - Anandvardhana

3 school of vakrokti - Kunataka 

4 School of Riti - Vamana

5 school of Alumkara - Bhamah 

6 School of Auchitya - Kshemendra 

There are Eight Rasa in Indian poetics and shanta Rasa is nine Rasa added by Abhinavgupta . 

Rasa exists with three Bhava like Vibhava , Anubhava, and vyabhichari bhava. 

Meaning and Definition of Rasa : 

       Rasa means essence, juice or test. According to the context of Indian poetics Rasa means emotional essence and delighted of literature. Rasa is expressed through Bhava.

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Definition of Rasa \ Aphoristic form of Rasa :

    

“vibhavaanubhava vyabhicharibhava rasanishpattih”

(Natyashastra VI)    

 

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Which means Vibhava, Anubhava and Vyabhichari bhava all are combined and manifest Rasa. Rasa does not exist without Bhava. And Bhava doesn't exist without Rasa. 

1 . Vibhava : 

             

          Vibhava means the determinants are the causes. The emotion produced in character and readers. Reason why emotion is awakened. There are two types of vibhav. 

Types :

        Alumban : expressed through person or any object ( causes ). 

Ex : Hero and Heroine ( Ram Or Sita) 

        Uddipana : expressed through surrounding environment ( supportive causes) 

Ex : Beautiful winter season (Abhignyanshakutalam) 

Anubhava : 

       Anubhava is the physical expression or reaction that shows the emotion of the spectator 's mind. Whenever a reader reads any story as a result he expresses their physical expression is called Anubhava. 

Ex : Smiling, looking with love, shedding tears, trembling, change in voice, blushing.

Vyabhichari Bhava : 

          This Bhava expresses and goes during reading in the reader's mind. It's called transitory emotion and temporary emotion that maintain stronger sthayi bava. 

Ex. (1) Nirveda - aversion,  (2) glani - depression (3) Sankaa - doubt, (4) Asuyaa - envy (5) Mada - intoxication (6) Srama - weariness (7) Aalasya - indolence (8) dainya - piteousness (9) Chintaa - sorrow (10) Moha - passion (11) Smritti - recollection (12) Dhriti - courage (13) Vrida - shame, (14) Chapalatha - waywardness (15) Harsha - Joy (16) Avega - agitation (17) Jadata - stupor (18) Garva - arrogance (19) Vishada - despair (20) Antsukya - inquisitiveness (21) Nidra - sleep (22) Apsnaa - epilepsy (23) Supta - dream (24) Vibodha - awakening (25) Amansha -indignation (26) Avahitta - concealment (27) Ugrata - ferocity (28) Mati - Knowledge (29) Vyadhi - Sickness (30) Unmada - insanity (31) Marana - death (32) Traasa - fright and (33) Vitanka - deliberation.

Sthayi bhava : 

 

        Sthayibhava is the permanent emotion of Rasa theory. 

Ex. Love, shoka, vir etc. 

Nine rasa 

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1 . Shrungar rasa : 😊

Shrungar rasa expresses love and attraction. 

Sthayibhav is Rati ( love) . 

Vibhava is Hero (Nayaka) and Heroine (Nayika), beautiful garden, moonlight.

Sweet smiles, soft glances, tender words are Anubhava in rasa theory. 

 Joy, anxiety, jealousy and excitement is vyabhichari bhava in shrungar rasa. 

Types:

There are two types of shrungar rasa which is, 

Sambhoga Shringar : Union of lovers.

Vipralambha Śhringar : Separation of lovers.

Color: Dark Green.

Presiding Deity: Vishnu.

Example: Sita saw a beautiful mrug in the forest.

2. Hāsya Rasa😄😆 (Laughter / Humor) :

Hasya rasa is expressed through joy, fun, and laughter. That exists any comic situation or funniest event. It's expressed through mistaken identities, Oddly in speech etc. 

 Hāsa (Mirth / Joy) is sthayi bhava . 

Funny situations, odd dress, silly talk are vibhava of hasya rasa . 

Laughter, widening eyes, shaking shoulders are anubhava

Sleepiness, shame, stupor.are vyabhichari bhava. 

Types:

1. Smita-gentle smile, 2. Hasita-smile, 3. Vihasita-laughter, 4. Upahasita-laughter with riducule,5. Apahasita-uproarious laughter and 6. Atihasitaconvulsive laughter. 

Color: White.

Presiding Deity: Pramatha (attendant of Shiva).

Example: A clown making jokes in a drama.

3. Karuna Rasa 😭 (Compassion / Sorrow)

Karuna rasa is expressed by the emotion of pity and sadness in any critical situation like death , accident.

Sthayi Bhava is Śoka (Grief) in karun rasa. 

Death of a loved one, loss of wealth, separation are vibhava. 

 Tears, lamentation, pale face, drooping body are anubhava. 

Vyabhichari Bhavas are Weakness, crying, helplessness in karuna rasa. 

Color: Grey.

Presiding Deity: Yama (God of Death).

Example: A mother crying for her child.

4. 😡Raudra Rasa (Anger / Fury)vibhava

Rudra means anger and violence . It's expressed through red eyes, war, striking weapons, demons and furious things. 

Krodha (Anger) is sthayibhav in rudra rasa. 

 Enemies, insults, and battle situations are vibhava. 

 Red eyes, shouting, biting lips are anubhava. 

Trembling, sweating, and cruelty are vyabhichari bhava in rudra rasa. 

Color: Red.

Presiding Deity: Rudra (Shiva).

Example: Durga killing Mahishasura.

 5. Vīra Rasa💪 (Heroism / Bravery) : 

Vir means Courage and confidence . That expresses excitement. There are three types of vir rasa like youddhvir, dhramavir, danvir. In Mahabharata ‘s Karna is the best example of vir rasa. 

Sthayi Bhava is Utsāha (Energy / Enthusiasm).

War, good cause, competition are vibhava. 

Firm speech, bold posture, smiling in danger are Anubhava . 

Vyabhichari Bhavas: Joy, pride, remembrance are vyabhicharibhava in vir rasa. 

Types:

Dānavīra: Charity.

Dharmavīra: Righteousness.

Yuddhavīra: War.

Color: Golden.

Presiding Deity: Indra.

Example: Arjuna fighting in Mahabharata.

6. Bhayānaka Rasa😓😨 (Fear / Terror) : 

 Bhayanaka Means Emotion of fear and horror.that expresses through fear, ghost, wild animal etc. 

Bhaya (Fear) is a permanent mood. 

Darkness, ghosts, wild animals are vibhava. 

Trembling, crying, pale face are Anubhava. 

Weakness, paralysis, death are vyabhichari bhva in Bhyanaka rasa. 

Color: Black.

Presiding Deity: Kala (God of Time).

Example: A man seeing a ghost in the forest.

7. Bībhatsa Rasa😱😰 (Disgust) : 

Bhibhtsa Means Emotion of hatred and aversion.

( Sthayi Bhava )Jugupsā (Disgust) is permanent mood 

Rotten food, blood, foul smell are vibhava. 

Spitting, closing nose, twisting face are Anubhava. 

Vomiting, sweating, and weakness are vyabhichari bhava in Bhibhtsa rasa. 

Color: Blue.

Presiding Deity: Mahakala (Form of Shiva).

Example: Seeing a dead, decomposed body.

8. Adbhuta Rasa 😯(Wonder / Amazement) :

Adbhut rasa Meaning is Emotion of curiosity and surprise.

Sthayi Bhava is Vismaya (Astonishment).

Magical acts, miracles, and amazing sights are vibhava. 

Wide eyes, exclamations, and raising eyebrows are Anubhava. 

Vyabhichari Bhavas are Joy, trembling, stillness etc. 

Color: Yellow.

Presiding Deity: Brahma.

Example: Seeing a flying chariot.

9. Śānta Rasa 😇(Peace / Tranquility) : 

Meaning of Shanta rasa Emotion of calmness and detachment.

Sthayi Bhava is Śama (Peace of mind).

Meditation, spiritual thoughts are Vibhava . 

Anubhava is still the body, closed eyes, serene face etc. 

Vyabhichari Bhavas are Knowledge, patience, forgiveness etc. 

Color: White (or light).

Presiding Deity: Narayana.

Example: A sage meditating under a tree.

Conclusion : 

     Rasa theory is most popular theory in indian aesthetic. That explain by Bharat muni he tell that shabda and artha is the body but Rasa is the soul of literature. 

Class Assignment : 

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Essay : 

Vakrokti theory : 

Introduction : 

Vakrokti is an important concept in Indian poetics introduced by Kuntaka, a great Sanskrit literary theorist. The word Vakrokti is made from two words – “Vakra” meaning crooked or different, and “Ukti” meaning expression or speech. So, Vakrokti means a special or artistic way of expression which is different from ordinary speech.

Kuntaka believed that poetry is not a common language; it must have a unique style that gives beauty and charm to the poem. This special quality is called Vakrokti, and it is the soul of poetry. He explained his theory in his famous book “Vakrokti-Jivita” (The Life of Vakrokti), where he said that Vakrokti brings life to poetry and gives pleasure to readers.

About Kuntaka : 

Kuntaka is the originator of Vakroukti school of poetics . He lived between 1000-1030 AD (after Anandavardhana and before Abhinavagupta).

His famous work: “Vakrokti-Jivitam” (The Life of Vakrokti).

He believed Vakrokti is the soul of poetry and makes poetry beautiful and artistic.

Mahimbhatta, Hemachandra and Bhoja told that Kuntaka was the author of the Karika and Britti of his Vakrokti-Jivitam, though some scholars have doubt on this because the style of language found in the Karika and the Britti is completely different . 

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Meaning of Vakrokti : 

       Vakrokti is the combination of two words “ Vakra + Ukti ”.which means is , 

       Vakra : crooked, different, indirect 

       Ukti : expression or speech

It means expressing something in a unique, artistic way, not in a common or ordinary style.

It is deviation from normal speech that creates beauty in poetry.

Ganesh Devy commented, “Vakrokti is a theory of poetry which perceives poetry essentially

as terms of the language of its expression. It sees the poetic language as a language of metaphor and suggestive communication”.

Important of Vakroukti : 

When we are writing any type of literature, sometimes writers express his thoughts in indirect language. Others tell his interaction in an indirect way; it is called Vakroukti. The writer expresses his thoughts in ornamental language. 

When the spectator reads any work of literature then the reader can't be interested . That's why Vakrokti is important in the poetics language. Dhvani helps to read or sing any poetics and vakrokti helps to give specific structure or style. 

Vakrokti delights the reader and gives a feeling of beauty (Rasa). It is the essence (Jivita) of poetry.

History of vakrokti : 

 

The concept of Vakrokti existed before Kuntaka gave it a systematic and scientific form. 

  According to Bhama vakrokti is a poetic style of sentence that makes a sentence different from regular language. That gives the reader pleasure through ornamental language. He included all types of Alamkaras under Vakrokti . He didn't accept swabhavokti. 

Dandi accepts both the terms swabhavokti and Vakrokti as an alumkara.

Rudrata treated Vakrokti as a mere play of words or pretended speech.

Vamana considered Vakrokti as an Artha-Alamkara (figure of meaning).

 He said Vakrokti is like a metaphor, where hinted meaning (Lakshana) is replaced by similarity (Sadrishya) Before Kuntaka, Vakrokti was seen only as an Alamkara (like a figure of speech).

Kuntaka transformed it into a full theory of poetry. He made Vakrokti: A distinguishing quality of poetic language. The soul (Jivita) of poetry.

There are four chapters in his book vakrokt - jivitam. Written by kunataka. 

According to shreenivas Rao Vakrokti is a matter of Vaidagdhya or intelligence, but not only that, it depends of the style or how the intelligence will create this matter, therefore he says that the Vakrokti is Vaidagdhya-bhangi-bhanita (Rao, Sreenivas;). Therefore, the successful creation of Vakrokti in poetry depends on the talent and skill or craftsmanship of a poet, what is known as Kavi-Koushala (poetic art). This is how Kuntaka relates the talent, skill or craftsmanship of the poet to create a successful poem which will be very unique in creating meaning and expression. 

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Types of vakrokti according to kuntaka : 

There are six types of vakrokti : 

1. Phonetic Vakrata (Varnavinyasa Vakrata) : 

Beauty in sound arrangement.that increases phonetic beauty in poetry . 

Example: Use of alliteration or rhyme.

2. Lexical Vakrata (Padapurvardha Vakrata) :

Special choice of words that create charm and prefixes words . 

3. Grammatical Vakrata (Pratyaya Vakrata) : 

Use of creative grammatical forms and suffixes.

4. Sentential Vakrata (Vakya Vakrata)

Unique and artistic sentence structure.

5. Contextual Vakrata (Prakarana Vakrata)

Beautiful arrangement of context or theme in a unique way.

6. Compositional Vakrata (Prabandha Vakrata)

Overall artistic structure of the entire poem or composition. 

Marga or Riti or Style and Guna : 

Marga : writing style 

Kuntaka explains different writing styles in poetry. Marga means writing style . Marga helps poets to increase artistic expression and beauty of poetry. 

1. Sukumara Marga (Delicate Style)

This writing style is soft, smooth, and gentle.According to Kuntaka it is an essential condition of kavya. It creates sweetness and elegance in poetry.

Example: Romantic or tender expressions in poetry.

2. Bichitra Marga : 

This style is colorful, imaginative, and full of artistic beauty. And Kuntaka of ten Karika . Buchitra Marga uses secondary meanings of poetry. 

It uses figures of speech, creativity, and unique ideas.

3. Ubhayatmak Marga (Mixed Style)

A combination of Sukumara and Bichitra styles.all styles used in marga. 

Balanced use of delicacy and variety.

Guna : Qualities 

Kuntaka explained qualities (Gunas) that make poetry beautiful and effective. He talks about four kinds of guns. 

Madhurya (Sweetness) : Pleasant and melodious expression.

Prasada (Clarity) : The language should be clear and understandable, not confusing. 

  Lavanya (Grace) : The poetry should           

           have natural beauty and charm.

Abhijatya (Elegance / Refinement) : The poem should show refined taste and dignity.

Two Additional Gunas

      5. Auchitya (Propriety / Appropriateness)

    The style, words, and expressions should be suitable to the theme.

      6. Saubhagya (Goodness / Fortune) :The poem should have pleasantness and an auspicious tone.

Conclusion : 

      Kuntaka explains this theory he tells vakrokti theory as a soul of poetry. Vakrokti is the essence and life of poetry. Kuntaka gave this theory a complete structure in his book “Vakrokti-Jivita” and explained that the special turn of expression is what makes a poem beautiful and artistic. His theory not only defines the nature of poetry but also guides poets in the art of composition. Vakrokti highlights the role of creativity, imagination, and language in making poetry delightful for readers.

References : 

https://www.scribd.com/document/561488727/Vakrokti?utm_source=chatgpt.com

https://en.m.wikipedia.org/wiki/Kuntaka?utm_source=chatgpt.com

https://chatgpt.com/s/t_68b52ca873a8819181fc43778fc371c2