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naturally furious, having many arms, mouths, unkempt hair and looks, large bodies of black colour, etc. Their speech, appearance and action all are furious by nature. Even in their love-making, they are violent.)
The verse (112)zgeyiñazvenaitq' etc. from Veņisaṁhāra (1. 21), which expresses the wrath of Bhima who resolves before Draupadi to reveng her insult, illustrates the .
The Heroic Sentiment
The next Rasa to be defined (in-II. 14) is the Heroic sentiment for वीररस. The Heroic sentiment relates to the superior types of persons and has energy (r) for its dominant mood. Its determinants (aras) are diplomacy, discipline, presence of mind, perseverance, military strength, aggressiveness, reputation of might, influence, etc. Its consequents (as) are firmness, patience, heroism, charity, etc., and its transitory feelings (fantas) are contentment, judgement, pride, agitation, energy, ferocity, indignation, remembrance, horripilation, etc. It is threefold: (1) Dharmavira or a hero in duty; (2) Danavira or a hero in charity; and (3) Yuddhavīra or a hero in battle.
The verse (133) below the Sūtra (II. 141), cited also in Que's (2. 284), illustrates all the three kinds of heroes: "How can I become a king (worth the name) without conquering the whole earth (Yuddhavira), without performing the various sacrifices (Dharmavira) and without giving alms to the supplicants (Danavira) ?"
Hemachandra observes in the (II. 14 ff.) that the best instance of Dharmvira is Jimutavahana in the Naganandanāṭaka of Sriharsa, Parasurama and Baliraja are types of Danavira and Rama in the Mahaviracarita is a type of Yuddhavira.
Further on, in the same gloss, Hemachandra points out the main difference92 between Raudra and Vira so as to avoid confusion. We should remember that in the Virarasa there is no sense of being knee-deep in trouble or being stuck up
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