Nava Rasas - Nine Basic Emotions and Why You Need to Know Them
Part One
Dear Friends,
As we begin this series on the Nava Rasas from a non-dual philosophical perspective, I want to express gratitude to my devoted teachers who walked the path before me and generously shared their knowledge. Each one has greatly influenced my life and my teaching.
Most of my philosophical learning was presented in the ancient way, through the oral tradition. Over three decades, pen and notebook in hand, taking copious notes, I’ve spent countless hours sitting on the floor of yoga studios or in lecture halls, sharing meals with lively discussions, attending trainings and retreats in person and virtually.
Thus, I would like to acknowledge my teachers, who have, in their vast knowledge, contributed to this essay and all of my writing and teaching that references non-dual Tantric thought and principles. If there are mistakes along the way, they are mine alone.
With much gratitude.
Sally Kempton (formerly Swami Durgananda) left a great void in her passing.
Dr. Douglas Brooks, Professor of Religion at the University of Rochester
Paul Muller-Ortega, Ph.D.
Carlos Pomeda (formerly Swami Gitananda)
Part One:
Definition of Nava Rasas.
Identifying the nine emotions.
The power of Rasa energy.
Abhinavagupta
Abhinavagupta was a 10th-century scholar of non-dual Tantric philosophy known for developing Rasa Theory. He influenced and contributed to many diverse fields of study. He was also a religious scholar, poet, musician, writer, and lover of the arts.
Abhinavagupta theorized that humans experience nine basic primary emotions, called Rasas in Sanskrit, each of which has secondary emotions related to it. These emotions are generated, transitory, and sometimes overlaid with one another.
Nava Rasa
Nava in Sanskrit means nine. The word Rasa means taste, texture, and flavor. However, like most Sanskrit words, it has more than one definition and a layered meaning. Rasa also means an elixir, nectar, or juice.
If you take note of the words that define Rasa, they point to the essence of the emotion. You might think of it as the deep feeling and energy within the emotion experienced and expressed.
Why knowing Rasa Theory is important.
Rasas affect the Koshas, or subtle anatomy, which consists of our physical, mental, emotional, intellectual, and spiritual bodies and, thus, our overall well-being. (The Koshas will be discussed in future posts.)
These are, without a doubt, especially difficult times, with emotions running high and often out of control. We can either become fluent in what is arising within us and flow with the Rasa, or we can become stuck, perhaps overcome by the energy that is outpouring. The result may be productive and life-enhancing or quite the opposite.
From the Tantric non-dual viewpoint, the purpose of our existence is to experience life to its fullest, to embrace the entire spectrum of emotions and their subtleties without getting lost in them. Tantric wisdom does not strive for perfection but rather teaches us how to swim in the sea of all waters, cultivating resilience and harmony amidst the ebbs and flows.
Abhinavagupta considered art and literature portals that reveal the nine emotions. He suggested these two art forms allow us to paradoxically surrender into witness consciousness while giving rise to the essence of the emotion evoked, stirring us to greater heights of awareness without trying to change the emotion, bypass it, or death grip it. Thus, according to Abhinavagupta, observing art in a non-grasping or free-flowing manner allows us to enjoy the many flavors and textures of aesthetic experience without being identified or consumed.
At the same time, one must consider not only the observer of art but also the creator. What were they feeling? What, if anything, did they hope to evoke with their art? Acknowledging the dance that occurs between the artist and the receiver.
The Nine Rasas *
Srngara Love Beauty, Devotion
Hasya Joy Humor, Sarcasm
Adbhuta Wonder Mystery, Awe
Shanta Peace Calmness, Rest
Raudra Anger Wrathfulness
Virya Courage Heroic, Inspiring
Karuna Compassion Sympathy, Sadness
Bhanyanaka Fear Terror, Worry, Anxiety
Vibhasta Disgust Depression, Self-pity
Different streams of Tantric thought developed throughout the evolution of consciousness and civilization, either building on what came before or departing from it in one way or another, as with Abhinavagupta’s Rasa Theory and art.
While Abhinavagupta theorized that art is where one experiences the nectar of evoked emotion, that concept has expanded over the centuries.
In the yoga lineage, I’ve aligned with, life itself is a work of art, with you and me as the artists. We are empowered to choose the color palette of Rasas and co-create our unique lives. But first, we must know what’s available to us.
Even with that knowledge, our masterpiece will not be without flaws. Remember, we’re not striving for perfection; we’re aspiring to know ourselves better and to engage in the gift of our lives with skillful agency. One way to accomplish that is through understanding and practicing Rasa Theory.
Several of my friends are talented, hard-working artists ranging from watercolorists to mixed-media artists, seamstresses to sculptors, knitters to potters, and, of course, authors and writers. What I’ve learned from these creative beings is that the process of making their art is messy. They make mistakes. Sometimes, they must unravel the stitch, clean the canvas, and start over. Or they’re able to work the fault into the piece itself, making it something other than it was originally to be—often even more beautiful.
Rasa Theory
According to experts in emotional intelligence, like Brene’ Brown, we humans are not very good at identifying our feelings. We’ve not been taught. We lack the foundation and guidelines to help us understand our emotions and how to best find the gem that lies within.
The study and practice of Rasa Theory are intended to help us realize that the nine basic emotions drive our experiences, learn which Rasas are more predominant in our individual personalities, and find the sweet elixir in each emotion to enhance our experience of life rather than feel overwhelmed by or grasping life’s circumstances.
When I was young, I was under the illusion that expressing strong emotions meant a person had depth and passion. Even though I was shy and introverted and seemed to hold my feelings close, I also flew off the handle. A dormant volcano, occasional sparks flying until the hot, boiling emotions triggered by circumstance and ego erupted and spewed.
While I’m not a master at navigating the emotional persona of living in a human body, becoming more aware of my emotional chemistry loosened the grip on my unbridled ego and helped me recognize and integrate each emotion's boon or gift. That’s not nothing.
Rasa Theory application is not about suppressing emotion but about practicing emotional awareness, efficacy, and empowerment.
With love and appreciation, Paulette
* You may find the Nava Rasas stated above to be slightly different in other writings. Such as, love may be defined as erotic, adbhudta as astonishment.
In the next post, I’ll explore the five elements—earth, water, fire, air, and space—according to Ayurveda (the art and science of life) and how the elements affect our unique constitutions and emotional tendencies.
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There’s an emotional theory with some traction in the psychology world that there are six basic emotions: sadness, happiness, fear, anger, surprise and disgust. It’s interesting how those do and don’t track onto the Rasas. If I’m reading both theories correctly (I’m not confident I am) in the “six basic emotions” theory, love, peace and awe don’t make the cut (meaning that they’re considered secondary rather than one of the basic building blocks). The Rasas seem to imagine that our spiritual sensibilities and emotional connection are fundamental to us. This feels more true to me. Thanks for sharing your learning with us!!
Great explanation of the Rasas, Paulette. The art analogy is teasing my brain, which wants to draw a connection to the triad of Knowledge. The knower, the known and the act of knowing. Am I stretching (or confusing myself) to think that part of act of knowing is the rasas which flavor our experience - whether we are the artist or the viewer of the art. And that each time we create/view/read/listen etc., we may likely experience a different emotion or more or less of a particular emotion.