Agni Purana

अल्पमात्रं समुद्दिष्टं बहुधा यत् प्रसर्पति । फलावसानं यच्चैव वीजं तदभिधीयते ।। ३३८.

That which is indicated in a small measure but spreads in many ways, and whose end is the result—this is called the seed.

यत्र वीजसमुत्पत्तिर्नानार्थरससम्भवा । काव्ये शरीरानुगतं तन्मुखं परिकीर्त्तितं ।। ३३८.

Where the arising of the seed gives rise to various meanings and flavors, that, following the body of the poem, is called the opening.

इष्टस्यार्थस्य रचना वृत्तान्तस्यानुपक्षयः । रागप्राप्तिः प्रयोगस्य गुह्यानाञ्चैव गूहनम् ।। ३३८.

The composition of the desired meaning, the unfolding of the narrative, the attainment of passion in the action, and the concealment of secrets.

आस्चर्य्यवदभिख्यातं प्रकाशानां प्रकाशनम् । अङ्गहीनं नरो यद्वन्न श्रेष्ठं काव्यमेच च ।। ३३८.

The revelation of the marvelous as marvelous, and the revelation of what is manifest; just as a man lacking limbs is not excellent, so too is poetry.

देशकालौ विना किञ्चिन्नेतिवृत्तं प्रवर्त्तते । अतस्तयोरुपादाननियमात् पदभुच्यते ।। ३३८.

Without place and time, no plot proceeds; therefore, because of the necessity of including them, it is called the ground.

देशेषु भारतं वर्षं काले कृतयुगत्रयं । नर्त्ते ताम्यां प्राणभृतां सुखदुःखोदयः क्कचित् ।। ३३८.

In the regions called Bhārata-varṣa, three cycles of the Kṛta Yuga pass; sometimes, among living beings, happiness and suffering arise here and there.

सर्गे सार्गादिवार्त्ता च प्रसज्जन्ती न दुष्यति ।। ३३८.

In creation, the affairs that follow creation proceed without corruption.

अग्निरुवाच अक्षरं परमं ब्र्ह्म सनातनमजं विभुं । वेदान्तेषु वदन्त्येकं चैतन्यं ज्योतिरीश्वरम् ।। ३३९.

Agni said: The imperishable, supreme Brahman—eternal, unborn, all-pervading—is declared in the Upaniṣads as the one consciousness, the radiant Lord.

आनन्दः सहजस्तस्य व्यज्यते स कदाचन । व्यक्तिः सा तस्य चैतन्यचमत्‌काररसाह्वया ।। ३३९.

Its bliss is innate and sometimes becomes manifest; that manifestation is called the wonder of consciousness, the essence of delight.

आद्यस्तस्य विकारो यः सोऽहङ्कार इति स्मृतः । ततोऽभिमानस्तत्रेदं समाप्तं भुवनत्रयं ।। ३३९.

Its first transformation is known as ego; from that comes self-identity, and thus the three worlds are completed.

अभिमानाद्रतिः सा च परिपोषमुपेयुषी । व्यभिचार्य्यादिसामान्यात् श्रृङ्गार इति गीयते ।। ३३९.

From self-identity arises attachment, which leads to nourishment; because of its general connection with change and the like, it is called love (śṛṅgāra).

तद्भेदाः काममितरे हास्याद्या अप्यनेकशः । स्वस्वस्थादिविशेषोत्थपरिघोषस्वलक्षणाः ।। ३३९.

Its divisions are called desire and others, such as laughter, in many forms; each has its own distinct characteristics, arising from its own particular conditions.

सत्त्वादिगुणसन्तानाज्जायन्ते परमात्मनः । रागाद्बवति श्रृङ्गारो रौद्रस्तैक्षणात् प्रजायते ।। ३३९.

From the succession of the qualities—sattva, rajas, and tamas—arise from the Supreme Self; from passion comes love, from sharpness arises wrath.

वीरोऽवष्टम्भजः सङ्कोचभूर्व्वीभत्स इष्यते । श्रृङ्गारहास्यकरुणा रौद्रवीरभयानकाः ।। ३३९.

Heroism is born of steadfastness; disgust is considered to arise from contraction; love, laughter, compassion, wrath, heroism, and terror—

वीराच्चाद्भुतनिष्पत्तिः स्याद्वीभत्साद्भयानकः । श्रृङ्गारहास्यकरुणा रौद्रवीरभयानकाः ।। ३३९.

From heroism arises wonder; from disgust, terror; love, laughter, compassion, wrath, heroism, and terror—

वीभत्साद्भुतशान्ताख्याः स्वभावाच्चतुरो रसाः । लक्ष्मीरिव विना त्यागान्न वाणी भाति नीरसा ।। ३३९.

From disgust arise wonder and tranquility, and four rasas arise naturally; just as speech is not radiant without beauty, so too is it tasteless without renunciation.

अपारे काव्यसंसारे कविरेव प्रजापतिः । यथा वै रोचते विश्वं तथेवं परिवर्त्तते ।। ३३९.

In the boundless world of poetry, the poet alone is the creator; as the poet delights, so the world turns accordingly.

अपारे काव्यसंसारे कविरेव प्रजापतिः । यथा वै रोचते विश्वं तथेदं परिवर्त्तते ।। ३३९.

In the boundless world of poetry, the poet alone is the creator; as the poet delights, so this world turns accordingly.

न भावहीनोऽस्ति रसो न भावो रसवर्ज्जितः । भावयन्ति रसानेभिर्भाव्यन्ते च रसा इति ।। ३३९.

There is no rasa without bhāva, nor bhāva without rasa; with these, rasas are brought forth and, in turn, are experienced.

स्थायितनोऽष्टौ रतिमुखाः स्तम्भाद्या व्यभिचारिणः । मनोऽनुकूलेऽनुभवः सुखस्य रतिरिष्य्ते ।। ३३९.

The eight stable emotions, beginning with love, and the transitory ones like stupefaction, are taught; when the mind is pleased, the experience of happiness is called love.

हर्वादिभिश्च मनसो विकाशो हास उच्यते । चित्रादिदर्शनाच्चेतोवैक्लव्यं ब्रुवते भयम् ।। ३३९.

The expansion of the mind through joy and the like is called laughter; when the mind is disturbed by seeing strange things, it is called fear.

जुगुप्सा च पदार्थानां निन्दा दौर्भाग्यवाहिनां । विस्मयोऽतिशयेनार्थदर्शनाच्चित्तविस्तृतिः ।। ३३९.

Disgust toward objects is called aversion; blame is the result of misfortune; wonder arises from perceiving something extraordinary, and the mind expands.

अष्टौ स्तम्भादयः सत्त्वाद्रजसस्तमसः परम् । स्तम्भश्चेष्टाप्रतीघातो भयरागाद्युपाहितः ।। ३३९.

The eight, beginning with stupefaction, are beyond sattva, rajas, and tamas; stupefaction is the cessation of action, brought about by fear, passion, and the like.

श्रमरागाद्युपेतान्तःक्षोभजन्म वपुर्ज्जलं । स्वेदो हर्षादिभिर्द्देहोच्छासाऽन्तःपुलकोद्‌गमः ।। ३३९.

Sweat arises from exertion, passion, and similar causes; the body is agitated and moisture appears. Perspiration comes from joy and other emotions, and goosebumps arise from intense feelings within.

हर्षादिजन्मवाक्सङ्गः स्वरभेदो भयादिभिः । मनोवैक्लव्यमिच्छन्ति शोकमिष्टक्षयादिभिः ।। ३३९.

Speech is produced from joy and similar emotions; the voice changes due to fear and such states. Mental disturbance is desired in sorrow, and grief arises from the loss of what is dear.

क्रोधस्तैक्ष्णप्रबोधश्च प्रतिकू लानुकारिणि । पुरुषार्थसमाप्त्यार्थो यः स उत्साह उच्यते ।। ३३९.

When anger is present, there is sharp awakening, especially toward those who act contrary. The energy that aims at the fulfillment of human goals is called 'utsāha' (enthusiasm or effort).

चित्तक्षोभभवोत्तम्भो वेपथुः परिकीर्त्तितः । वैवर्ण्यञ्च विचषादादिजन्मा कान्तिविपर्य्ययः ।। ३३९.

Trembling is described as the body's shaking, which arises from mental agitation and fear. Discoloration, such as pallor, is a change in complexion caused by anxiety and similar emotions.

दुःखानन्दादिजन्नेत्रजलमश्रु च विश्रुतम् । इन्द्रियाणामस्तमयः प्रलयो लङ्घनादिभिः ।। ३३९.

Tears, known as 'aśru', are well known to arise from sorrow, joy, and similar feelings. The cessation of the senses is called 'pralaya', which occurs through fainting and the like.

वैराग्यादिर्म्मनः खेदो निर्वेद इति कथ्यते । मनः पीड़दिजन्मा च सादो ग्लानिः शरीरगा ।। ३३९.

Mental fatigue arising from detachment and similar states is called 'nirveda'. Weakness of mind, born from pain and the like, is called 'glāni', which manifests in the body.