Bhava and Rasa
The Rasa-Bhava is the central concept in Indian performing
arts such as dance, drama, cinema, literature etc. Bhava means “to
become”. Bhava is the state of mind while Rasa is the aesthetic
flavour that results from that Bhava. The Bhava themselves carry no meaning in
the absence of Rasa. Thus Rasa is basically forms and manifestations of Bhava
in the form of multitude of sensations through taste, emotion, and delight. In
other words, Rasa is the dominant emotional theme that is invoked in the
audience. When we watch a movie, a sad scene makes us cry – that is Rasa. The
Rasa-Bhava is what establishes a relationship between the performer and the
audience.
The Rasa hypothesis was essentially propounded by Bharata in
Natyashastra. He portrayed eight Rasas viz. Śṛngāram (love, appeal), Hāsyam
(giggling, satire), Raudram (fierceness, rage), Kāruṇyam (sympathy,
misfortune), Bībhatsam (disdain, abhorrence), Bhayānakam (ghastliness, dread),
Vīram (brave mind-set) and Adbhutam (wonder, awe). Further, Abhivangupta
presented a 10th rasa called Śāntam which indicates the harmony or serenity.
These absolute nine rasas make the Navarasa.
Rasa as well as Bhav are perfectly expressed by Bharat Muni
in the Natyashastra, an old work of emotional hypothesis. Rasa, the substance,
signifies a fundamental mental state where as Bhav, the perspective, is frequently
converted into feeling, feeling or mind-set. The two are firmly interlinked and
entwined. Rasa-abhinaya, in the text makes sense of rasa as the inclination
experienced by the crowd because of the bhav, looks and the non-verbal
communication of the artist. In Bharatnatyam, as in some other old style dance
structure, the cozy connection among rasa and bhava is plainly apparent. In
straightforward words, bhava is the feeling and rasa is the inclination, which
it forms into.
"Anubhavyate anen vagang krotobhinaya iti"
This shloka by Bharat Muni, just characterizes the bhava as
the consistent perspective or an opinion. Rasa is the prevailing inclination or
feeling.
- Eight rasas and 49 bhavas are portrayed by Bharat Muni in the Natya Shastra.
- The eight sthayi bhava, winning stable inclination, lead to the eight relating rasas.
- The sthayi bhava of Rati (energy of adoration) brings about the Shringara Rasa (suggestive).
- The sthayi bhava of Haasa (jollity) brings about the Hasya Rasa (chuckling).
- The sthayi bhava of Shoka (distress) leads to the Karuna Rasa (empathy).
- The sthayi bhava of Krodha (outrage) leads to the Raudra Rasa (fierceness).
- The sthayi bhava of Utsaha (courage) brings about the Go Rasa (gallant).
- The sthayi bhava of Bhaya (dread) leads to the Bhayanaka Rasa (unfortunate).
- The sthayi bhava of Jugupsa (disdain) leads to the Vibhatsa Rasa (aversion).
- The sthayi bhava of Vismaya (shock) brings about the Adbhuta Rasa (wonder).
Each Rasa has a particular directing divinity and a particular
tone, for example, the quality of a panicked individual is dark where as that
of an incensed individual is red.
Bharat Muni says "Vibhaavaanubhaav vyabhichaari samyogat
ras nishpatti", importance, out of the blend (samayoga), of the
determinants (vibhava), the consequents (anubhava) and the fleeting mental
status (vyabhichari), the introduction of feeling (rasa) happens.
Bharat Muni portrays it flawlessly by giving an illustration
of the upgrade - reaction circumstances throughout everyday life. There can be
upgrade from the climate, for example Vibhava. These reason a specific measure
of excitation in an individual, which is called Anubhav. For instance, a lady
after coming to a nursery might give a provocative look or a grin. This energy
may likewise incorporate any of the sattvika feelings like becoming flushed,
perspiring, blacking out and so on. This together arises as Rasa, or, the
relishable tastefully experienced feeling or feeling.
Along these lines, that's what we see in spite of the fact
that there is just a single sort of rasa, it can have different bhavas
implanted in it. For instance, in the predominant inclination or Rasa, say,
Shringara Rasa, or love, there can be numerous bhavas or opinions. On one hand
it tends to be appeared through bhavas of playing with your sidekick, the
calming impact of seasons, delight in laurels and trimmings, getting a charge
out of and seeing the darling, having intercourse with your dearest and so on.
Then again, it very well may be displayed as division, with bhavas of torment,
misery, energy and tension. Yet, in both the cases, the prevailing inclination
continues as before, for example Shringara Rasa.
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General history of Raga-Ragini Paintings and Raga Dhayana
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