Agni Purana

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.

शङ्कानिष्टागमोत्प्रेक्षा स्यादसूया च मत्सरः । मदिराद्युपयोगोत्थं मनः संमोहनं मदः ।। ३३९.

Suspicion, anticipation of misfortune, and conjecture are forms of doubt; envy is 'matsara'. Intoxication, arising from the use of wine and similar substances, is called 'mada', which causes delusion of the mind.

क्रियातिशयजन्मान्तःशरीरोत्थक्लमः श्रमः । श्रृङ्गारादिक्रियाद्वेषश्चित्तस्यालस्यमुच्यते ।। ३३९.

Fatigue, which arises from excessive activity, is bodily exhaustion. Aversion to acts of love and similar deeds, and reluctance of the mind, is called 'ālasyam' (laziness).

दैन्यं सत्त्वादपभ्रंशश्चिन्तार्थपरिभावनं । इतिकर्त्तव्यतोपायादर्शनं मोह उच्यते ।। ३३९.

Dejection is the fall of the vital spirit, and constant brooding over matters. Not knowing what should be done or the means to do it is called 'moha' (delusion).

स्मृतिः स्यादनुभूतस्य वस्तुनः प्रतिविम्बनं । मतिरर्थपरिच्छेदस्तत्त्वज्ञानोपनायितः ।। ३३९.

Memory is the reflection of an experienced object. Understanding is the discernment of an object, brought about by knowledge of its true nature.

व्रीडानुरागादिभवः सङ्कोचः कोपि चेतसः । भवेच्चपलताऽस्थैर्यं हर्षश्चित्तप्रसन्नता ।। ३३९.

Contraction of the mind, arising from shame, affection, and similar causes, is called 'saṅkoca'. Fickleness is instability, while joy is the clarity or cheerfulness of the mind.

आवेशश्च प्रतीकारः शयो वैधुर्य्यमात्मनः । कर्त्तव्ये प्रतिभाभ्रंशो जड़तेत्यभिधीयते ।। ३३९.

Possession, remedy, and confusion of self are all forms of mental disturbance. The loss of discernment regarding what should be done is called 'jarat' (senility or decline).

इष्टप्राप्तेरुपचितः सम्पदाभ्युदयो धृतिः । गर्व्वः परेष्ववज्ञानमात्मन्युत्कर्षभावाना ।। ३३९.

The satisfaction that arises from attaining what is desired and the increase of prosperity is called 'dhṛti' (steadfastness). Pride is the feeling of superiority over others, and arises from a sense of one's own excellence.

भवेद्विषादो दैवादेर्विघातोऽभीष्टवस्तुनि । औस्सुक्यमीष्सिताप्राप्तेर्वाञ्छया तरला स्थितिः ।। ३३९.

Despondency arises from obstacles caused by fate and the like, in regard to desired objects. Restlessness is the unsteady state caused by longing for the attainment of what is wished for.

चित्तेन्द्रियाणां स्तैमित्यमपस्मारोऽचला स्थितिः । युद्‌धे बाधादिभीस्त्रासो वीप्सा चित्तचमत्कृतिः ।। ३३९.

The stillness of mind and senses is called 'apasmāra' (stupor), an immobile state. In battle and similar situations, fear arises from distress, and 'vīpsā' is the amazement of the mind.

क्रोधस्याप्रशमोऽमर्षः प्रबोधश्तेचनोदयः । अवहित्थं भवेद्‌गुप्तिरिङ्गिताकारगोचरा ।। ३३९.

The persistence of anger is called 'amarṣa', and awakening is the arising of sharpness. Concealment is called 'avahittha', which is recognized by gestures and expressions.