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The concept of "Rasa"
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dūtóham -
"alam vo vyavasāyena, praharadhvam samāhatäh, jyācchedad durbalo nā'ham abhimanyur iha sthitaḥ. mahān esa kaiśorakóyam me manorathah, api ca,
"daststo mustim uddyamya tişthaty eșa ghatotkalah, uttişthatu pumān kaścid
gantum icched yamā”layam.” etc. etc. Vira-rasa, with 'garva' as its vyabhicărin is beautifully illustrated in Dūta-vākya, I. 24, wherein Duryodhana says -
bho dūta, na jānāti bhavān rājya-vyavahāram. "rājyam nāma nộpātmajaiḥ sahrdayair jātvā ripūn bhujyate, tal loke na tu yācyate, na tu punar dīnāya vā dīyate, kānkṣā cen nịpatitvam āptum acirāt, kurvantu te sāhasam,
svairam vā pravišantu śāntamatibhir justam, śamāyā”śramam.” Or, in the following; read - Duryodhanaḥ - āḥ kasya vijñāpyam ? mad vacanād eva sa vaktavyaḥ -
“kim vyartham bahu bhāsase na khalu te pārusya-sādhyā vayam, kopān nā’rhasi kimcid eva vacanam yuddham yadā dāsyati, niryāmy eșa nirantaram nộpaśatacchatrāvalībhir vịtas tistha tvam saha pāņdavaiḥ prativaco dāsyāmi te sāyakaih.”
(Dūta-ghasotakala I. 15). Dharma-vīra can be read in the following; Salyaḥ - bho angarāja, vañcitaḥ khalu bhavān. Karnah - kena ?
śalyaḥ - sakrena, karṇaḥ - na khalu; sakrah khalu vañcitaḥ mayā aneka-yajñā'huti-tarpito dvijaiḥ kirītimān dānava-samgha-mardanah, sūra-dvipā”sphālana-karkaśāngulir
mayā krtárthah khalu pāka-śāsanah. (Karnabhāra, I. 23) and also, Salyaḥ - angarāja, na dātavyam.
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