Agnipurana 338

English (machine translation) 338

Language: English

338.2 — 1 part
338.14 — 1 part
338.24 — 2 parts
338.36 — 1 part
338.47 — 1 part
338.54 — 6 parts

338.1

Agni said:
The imperishable, supreme Brahman, eternal, unborn, omnipresent,
in the Upaniṣads they speak of as one consciousness, light, the Lord.

338.2

His innate bliss is manifested occasionally;
that manifestation of his is called consciousness-delight-aesthetic flavour (caitanya-camatkāra-rasa).

338.3

His first modification is remembered as ego-sense (ahaṅkāra);
from that comes self-regard (abhimāna), in which these three worlds are contained.

338.4

From self-regard comes pleasure (rati), and that, attaining full nourishment,
is called the erotic (śṛṅgāra) through association with transitory states and the like.

338.5

Its divisions are desire, and the others—the comic (hāsya) and the rest, manifoldly,
characterized by their own sounds arising from their respective states and distinctions.

338.6

They arise from the series of qualities such as sattva belonging to the Supreme Self:
the erotic arises from passion (rāga); the furious (raudra) arises from sharpness;

338.7

the heroic (vīra) is born of resolve; the odious (vībhatsa) is held to arise from revulsion;
from the erotic is born the comic; from the furious comes the pathetic sentiment (karuṇa rasa);

338.8

from the heroic arises the marvelous (adbhuta); from the odious comes the terrible (bhayānaka).
The erotic, comic, pathetic, furious, heroic, terrible,

338.9

odious, marvelous, and that named peaceful (śānta)—[these are] four sentiments by natural origin.
Speech devoid of sentiment does not shine, just as Lakṣmī does not shine without generosity.

338.10

In the boundless world of poetry, the poet alone is the creator (Prajāpati);
as it pleases him, so indeed this universe revolves.

338.11

If the poet is full of love, the world in his poem is full of aesthetic sentiment;
if that poet is free from passion, it is plainly devoid of sentiment.

338.12

There is no aesthetic sentiment without a state (bhāva), nor a state devoid of sentiment;
they bring about the sentiments by these, and [thus] sentiments are brought about.

The dominant states (sthāyin) are eight, beginning with love (rati); those beginning with paralysis (stambha) are transitory states (vyabhicārin).
Experience of happiness in harmony with the mind is regarded as love.

338.14

Expansion of the mind through joy and the like is called laughter (hāsa);

338.14.p1

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338.14_2

they call fear (bhaya) the distress of mind caused by seeing strange things and the like.

338.15

Disgust (jugupsā) is the condemnation of objects that convey misfortune;
wonder (vismaya) is the expansion of the mind from seeing an extraordinary object.

338.16

The eight beginning with paralysis arise from sattva, rajas, and then tamas:
paralysis is obstruction of movement caused by fear, passion, and the like.

338.17

Sweat (sveda) is body-water born of inner agitation combined with fatigue, passion, and the like;
horripilation is the swelling of the body through joy and the like, the arising of inner bristling of hair.

338.18

Obstruction of speech born of joy and the like [is stammering]; change of voice (svarabheda) is from fear and the like;
they consider sorrow (śoka) to be distress of the mind from the destruction of what is dear and the like.

338.19

Anger (krodha) is an awakening of sharpness toward one who acts adversely;
energy (utsāha) is that which has for its purpose the completion of the aims of life.

338.20

Trembling (vepathu) is proclaimed to be agitation arising from mental disturbance;
change of colour (vaivarṇya) is the reverse of radiance born of dejection and the like.

338.21

Tears (aśru) are renowned as eye-water born of sorrow, joy, and the like;
fainting (pralaya) is the cessation of the senses due to fasting and the like.

338.22

Dejection of mind from detachment and the like is called self-disparagement (nirveda);
languor (glāni) in the body is exhaustion arising from mental pain and the like.

338.23

Apprehension (śaṅkā) is the anticipation of unwanted arrival; envy (asūyā) is jealousy;
intoxication (mada) is mental stupefaction arising from the consumption of wine and the like.

338.24

Fatigue (śrama) is exhaustion arising internally in the body from excessive action;
indolence (ālasya) is called the mind's aversion to erotic and other actions.

338.24.p1

[Footnote]

338.24.p2

[Footnote: 1. "bhayarāgādyupasthitaḥ" in manuscript kha.] / [Page 207]

338.25

Wretchedness (dainya) is a fall from strength (sattva); anxiety (cintā) is contemplation of an object;
distraction (moha) is called non-perception of the means of what ought to be done.

338.26

Remembrance (smṛti) is the reflection of an experienced object;
resolve (mati) is determination of an object brought about by knowledge of truth.

338.27

Shame (vrīḍā) is a certain contraction of the mind arising from affection and the like;
inconstancy (capalatā) is instability; joy (harṣa) is mental serenity.

338.28

Agitation (āveśa) is an active reaction; helplessness is distress of oneself;
loss of creative wit regarding one's duty is termed stupor (jaḍatā).

338.29

Contentment (dhṛti) is the expansion of prosperity enhanced by obtaining what is desired;
pride (garva) is contempt for others and conceiving superiority in oneself.

338.30

Despondency (viṣāda) is the obstruction of a desired object by fate or the like;
longing (autsukya) is an unsteady state through desire, due to non-attainment of what is wished for.

338.31

Stupefaction (apasmāra) is immobility, numbness of mind and senses;
fright (trāsa) is fear of harm and the like in battle; repetition (vīpsā) is wonder of the mind.

338.32

Indignation (amarṣa) is non-appeasement of anger; awakening (prabodha) is the rising of consciousness;
dissimulation (avahittha) is concealment pertaining to gestures and physical appearances.

338.33

They know ferocity (ugratā) to be harshness of grave speech and punishment born of wrath;
conjecture (vitarka) is deduction; disease (vyādhi) is affliction of mind and body.

338.34

Unconnected rambling and so forth is madness, caused by love and other passions; / through knowledge of ultimate reality and the like, the mind's passion is quieted: that is supreme tranquility.

338.35

Emotional states and aesthetic sentiments are indeed to be employed by poets in poetry and the rest; / for where and by what love and the other states are brought to mind,

338.36

that is called an excitant determinant; it is of two kinds: having the nature of an essential support and of an inflaming stimulus.

338.36.p1

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338.36_2

That group of emotional states, love and the rest, which arises depending upon someone:

338.37

that is the essential-support excitant determinant, arising from the hero and other characters. / The hero is remembered as fourfold: firm and noble, firm and haughty, firm and sportive,

338.38

and firm and calm. / [As a lover] he is classified as faithful, impartial, deceitful, and brazen.

338.39

The companion, the gallant, and the jester—these three / are companions in amusement in erotic sentiment, secondary heroes to the hero.

338.40

The companion is a matchmaker; the gallant is prosperous and frequents courtesans; / the jester is a comedian; and there are eight heroines for the hero.

338.41

One's own wife, another's wife, and a remarried woman: these are the basic classes; / the courtesan is not a remarried woman; thus they have many subdivisions.

338.42

Those are the inflaming excitant determinants which, existing through manifold latent impressions, / kindle the emotional states in the essential-support excitant determinants.

338.43

The sixty-four arts are twofold, by actions and by songs and so forth; / deception and even memory of these is generally an offering of laughter.

338.44

Of the essential-support excitant determinant, through the emotional states whose latent impressions are awakened, / through memory, desire, aversion, and effort of mind, speech, intellect, and body,

338.45

the commencement itself is recalled by the wise as the consequent expression; / and it is experienced here, it comes into being, and it is defined.

338.46

Abounding in mental activity, it is called the mental commencement; / it is known as twofold: masculine and feminine, of such a character.

338.47

Radiance, sportive charm, sweetness, steadfastness, gravity, / grace, nobility, and fiery spirit: these eight are the masculine [qualities].

338.47.p1

[Page 209]

338.48

Reproach of the base, emulation of the noble, heroism, the cause of capability and so forth / exist as mental attributes: this is radiance, just as a mansion shines.

338.49

Incipient emotion, involuntary expression of desire, playful affectation, beauty, charm, / brilliance, sweetness, bravery, boldness, and generosity,

338.50

steadfastness, and gravity: these twelve are stated as the determinative qualities of women. / Incipient emotion, graceful affectation, and involuntary expression of desire: incipient emotion is born of a slight joy.

338.51

The application of speech is the verbal commencement, and it is twelvefold: / conversation is speech addressing someone; rambling is profuse talking;

338.52

lamentation is words of sorrow; repetition is words repeated often; / dialogue is exchange of speech; denial is speaking otherwise;

338.53

a message is conveying news; instruction is presentation of facts; / correct determination is this, extension of application, pretext is describing something else,

338.54

and advice is didactic speech; prevarication is an insinuation. / This activity intended for understanding is considered the intellectual commencement; / its subdivisions are three, and they are styles of diction, dramatic styles, and regional trends.

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Agnipurāṇa (Nag Publishers edition, Delhi) — Sanskrit

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Agnipurāṇa — Vyāsa, Sanskrit

Agnipurana 338

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