Agni Purana

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.

रोषतो गुरुवाग्दण्डपारुष्यं विदुरुग्रतां । ऊहो वितर्कः स्याद्व्याधिर्मनोवपुरवग्रहः ।। ३३९.

Harsh speech from a teacher, arising from anger, is called severity. 'Ūha' is inference, 'vitarka' is reasoning, and disease is the affliction of mind and body.

अनिबद्धप्रलापादिरुन्मादो मदनादिभिः । तत्वज्ञानादिना चेतःकषायोपरमः शमः ।। ३३९.

Unrestrained speech and similar behaviors are called 'unmāda' (madness), arising from intoxication and the like. The cessation of mental impurities through knowledge of reality and similar means is called 'śama' (tranquility).

कविभिर्योजनीया वै भावाः काव्यादिके रसाः । विभाव्यते हि रत्यादिर्यत्र येन विभाव्यते ।। ३३९.

The emotions to be employed by poets, and the sentiments in poetry and the like, are indeed manifested through that by which love and other feelings are revealed.

विभावो नाम स द्वेधालम्बनोद्दीपनात्मकः । रत्यादिभाववर्गोऽयं यमाजीव्योपजायते ।। ३३९.

This is called vibhāva, which is of two kinds: the support (ālambana) and the stimulant (uddīpana); this group of feelings such as love arises from these causes.

आलम्बनविभावोऽसौ नायकादिभवस्तथा । धीरोदात्तो धीरोद्धतः स्याद्धीरललितस्तथा ।। ३३९.

The supporting vibhāva is that which arises from the hero and others; the hero is of four types: the calm and noble, the proud and bold, the graceful, and the serene.

धीरप्रशान्त इत्येवं चतुर्द्धा नायकः स्मृतः । अनुकूलो दक्षइणश्च शठो धृष्टः प्रवर्त्तितः ।। ३३९.

Thus, the hero is remembered as fourfold: the favorable, the skillful, the cunning, the audacious, and the active.

पीठमर्द्दो विटश्चैव विदूषक इति त्रयः । श्रृड्गारे नर्म्मसचिवा नायकस्यानुनायका ।। ३३९.

The pīṭhamarda, the witty, and the jester—these three are the hero’s companions in love, serving as his confidants.

पीठमर्द्दः सम्बलकः श्रीमांस्तद्वेशजो विटः । विदूषको वैहसिकस्त्वष्टनायकनायिकाः ।। ३३९.

The pīṭhamarda is the associate, the witty is the rival, and the jester is the comic; these are the sub-heroes and sub-heroines.

स्वकीया परकीया च पुनर्भूरिति कौशिकाः । सामान्या न पुनर्भूरिरित्याद्या बहुभेदतः ।। ३३९.

The heroines are classified as one’s own, another’s, and remarried; the experts say there are also common and not remarried, and many other distinctions.

उद्दीपनविभावास्ते संस्कारैर्विविधैः स्थितैः । आलम्बनविभावेषु भावानुद्दीपयन्ति ये ।। ३३९.

The stimulant vibhāvas are those which, through various established impressions, arouse emotions in relation to the supporting vibhāvas.