Agni Purana — Chapter 338
AgP 338.1
:ए इत्य् आग्नेये महापुराणे अलङ्कारे नाटकनिरूपणं नाम सप्तत्रिंशदधिकत्रिशततमो ऽध्यायः छप्तेर् {३३८} :श् अथाष्टत्रिंशदधिकत्रिशततमो ऽध्यायः शृङ्गारादिरसनिरूपणम् अग्निर् उवाच अक्षरं परमं ब्रह्म सनातनमजं विभुं वेदान्तेषु वदन्त्येकं चैतन्यं ज्योतिरीश्वरम्
:e ity āgneye mahāpurāṇe alaṅkāre nāṭakanirūpaṇaṃ nāma saptatriṃśadadhikatriśatatamo 'dhyāyaḥ chapter {338} :ś athāṣṭatriṃśadadhikatriśatatamo 'dhyāyaḥ śṛṅgārādirasanirūpaṇam agnir uvāca akṣaraṃ paramaṃ brahma sanātanamajaṃ vibhuṃ vedānteṣu vadantyekaṃ caitanyaṃ jyotirīśvaram
Thus in the Agni Mahāpurāṇa, in (the section on) poetics, the three hundred thirty-seventh chapter, called "the exposition of drama." Chapter 338. Now the three hundred thirty-eighth chapter: the exposition of the erotic and the other flavours. Agni said: In the Vedāntas they call the imperishable supreme Brahman, eternal, unborn, all-pervading, the one consciousness, light, the Lord.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.2
आनन्दः सहजस्तस्य व्यज्यते स कदाचन व्यक्तिः सा तस्य चैतन्यचमत्काररसाह्वया
ānandaḥ sahajastasya vyajyate sa kadācana vyaktiḥ sā tasya caitanyacamatkārarasāhvayā
Its innate bliss is at some time made manifest; that manifestation of it bears the name of the flavour (rasa) which is the wonder of consciousness.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.3
:प् २०५ आद्यस्तस्य विकारो यः सो ऽहङ्कार इति स्मृतः ततो ऽभिमानस्तत्रेदं समाप्तं भुवनत्रयं
:p 205 ādyastasya vikāro yaḥ so 'haṅkāra iti smṛtaḥ tato 'bhimānastatredaṃ samāptaṃ bhuvanatrayaṃ
The first modification of that is what is known as the ego-sense (ahaṅkāra); from that comes self-conception (abhimāna), and in that this triple world is contained.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.4
अभिमानाद्रतिः सा च परिपोषमुपेयुषी व्यभिचार्यादिसामान्यात् शृङ्गार इति गीयते
abhimānādratiḥ sā ca paripoṣamupeyuṣī vyabhicāryādisāmānyāt śṛṅgāra iti gīyate
From self-conception comes love (rati); and that, having come to full ripeness, by reason of the common presence of the transient states (vyabhicārins) and the rest, is celebrated as the erotic (śṛṅgāra).
AI translation rendered from the Sanskrit, not a published edition
AgP 338.5
तद्भेदाः काममितरे हास्याद्या अप्यनेकशः स्वस्वस्थादिविशेषोत्थपरिघोषस्वलक्षणाः
tadbhedāḥ kāmamitare hāsyādyā apyanekaśaḥ svasvasthādiviśeṣotthaparighoṣasvalakṣaṇāḥ
Its varieties are desire (kāma) and the rest; the others too, the comic and so on, are manifold, their own definitions being the designations that arise from the particular features of their own respective stable states (sthāyins) and so forth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.6
सत्त्वादिगुणसन्तानाज्जायन्ते परमात्मनः रागाद्भवति शृङ्गारो रौद्रस्तैक्ष्णात् प्रजायते
sattvādiguṇasantānājjāyante paramātmanaḥ rāgādbhavati śṛṅgāro raudrastaikṣṇāt prajāyate
They arise from the succession of the qualities—sattva and the rest—of the supreme Self: from passion (rāga) arises the erotic; the furious (raudra) is produced from sharpness.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.7
वीरो ऽवष्टम्भजः सङ्कोचभूर्वीभत्स इष्यते शृङ्गाराज्ज्यायते हासो रौद्रात्तु करुणो रसः
vīro 'vaṣṭambhajaḥ saṅkocabhūrvībhatsa iṣyate śṛṅgārājjyāyate hāso raudrāttu karuṇo rasaḥ
The heroic (vīra) is born of firm resolve; the loathsome (vībhatsa) is held to arise from shrinking back. From the erotic the comic (hāsa) is generated, but from the furious the sentiment of pity (karuṇa).
AI translation rendered from the Sanskrit, not a published edition
AgP 338.8
वीराच्चाद्भुतनिष्पत्तिः स्याद्वीभत्साद्भयानकः शृङ्गारहास्यकरुणा रौद्रवीरभयानकाः
vīrāccādbhutaniṣpattiḥ syādvībhatsādbhayānakaḥ śṛṅgārahāsyakaruṇā raudravīrabhayānakāḥ
And from the heroic comes the production of the marvellous (adbhuta); from the loathsome, the fearful (bhayānaka). The erotic, the comic, the piteous; the furious, the heroic, the fearful—
AI translation rendered from the Sanskrit, not a published edition
AgP 338.9
वीभत्साद्भुतशान्ताख्याः स्वभावाच्चतुरो रसाः लक्ष्मीरिव विना त्यागान्न वाणी भाति नीरसा
vībhatsādbhutaśāntākhyāḥ svabhāvāccaturo rasāḥ lakṣmīriva vinā tyāgānna vāṇī bhāti nīrasā
—the loathsome, the marvellous, and that called the peaceful (śānta): four sentiments by their own nature. Just as Lakṣmī without giving, so speech does not shine when it is without sentiment.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.10
अपारे काव्यसंसारे कविरेव प्रजापतिः यथा वै रोचते विश्वं तथेदं परिवर्तते
apāre kāvyasaṃsāre kavireva prajāpatiḥ yathā vai rocate viśvaṃ tathedaṃ parivartate
In the shoreless world of poetry the poet alone is Prajāpati; just as it pleases him, so does this universe turn about.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.11
शृङ्गारी चेत् कविः काव्ये जातं रसमयं जगत् स चेत् कविर्वीतरागो नीरसं व्यक्तमेव तत्
śṛṅgārī cet kaviḥ kāvye jātaṃ rasamayaṃ jagat sa cet kavirvītarāgo nīrasaṃ vyaktameva tat
If the poet in his poem is amorous, the world that comes into being is full of sentiment; if that poet is free of passion, then it is plainly without sentiment.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.12
न भावहीनो ऽस्ति रसो न भावो रसवर्जितः भावयन्ति रसानेभिर्भाव्यन्ते च रसा इति
na bhāvahīno 'sti raso na bhāvo rasavarjitaḥ bhāvayanti rasānebhirbhāvyante ca rasā iti
There is no sentiment (rasa) lacking an emotion (bhāva), nor any emotion devoid of sentiment; (the emotions) bring the sentiments into being, and by these the sentiments are made felt.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.13
स्थायिनो ऽष्टौ रतिमुखाः स्तम्भाद्या व्यभिचारिणः मनो ऽनुकूले ऽनुभवः सुखस्य रतिरिष्यते
sthāyino 'ṣṭau ratimukhāḥ stambhādyā vyabhicāriṇaḥ mano 'nukūle 'nubhavaḥ sukhasya ratiriṣyate
The stable states are eight, beginning with love; the transient states are the paralysis (stambha) group. The experiencing of pleasure in what is agreeable to the mind is held to be love (rati).
AI translation rendered from the Sanskrit, not a published edition
AgP 338.14
हर्षादिभिश् च मनसो विकाशो हास उच्यते :प् २०६ चित्रादिदर्शनाच्चेतोवैक्लव्यं ब्रुवते भयम्
harṣādibhiś ca manaso vikāśo hāsa ucyate :p 206 citrādidarśanāccetovaiklavyaṃ bruvate bhayam
And the expansion of the mind through delight and the like is called laughter (hāsa). The disturbance of the mind from seeing something strange and the like they call fear.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.15
जुगुप्सा च पदार्थानां निन्दा दौर्भाग्यवाहिनां विस्मयो ऽतिशयेनार्थदर्शनाच्चित्तविस्तृतिः
jugupsā ca padārthānāṃ nindā daurbhāgyavāhināṃ vismayo 'tiśayenārthadarśanāccittavistṛtiḥ
And disgust (jugupsā) is the reviling of objects that carry misfortune. Astonishment is the expansion of the mind from seeing an object in its excess.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.16
अष्टौ स्तम्भादयः सत्त्वाद्रजसस्तमसः परम् स्तम्भश्चेष्टाप्रतीघातो भयरागाद्युपाहितः(१)
aṣṭau stambhādayaḥ sattvādrajasastamasaḥ param stambhaśceṣṭāpratīghāto bhayarāgādyupāhitaḥ(1)
The eight beginning with paralysis (arise) from sattva, then from rajas, from tamas. Paralysis is the blocking of movement, brought on by fear, passion and the like.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.17
श्रमरागाद्युपेतान्तःक्षोभजन्म वपुर्जलं स्वेदो हर्षादिभिर्देहोच्छासो ऽन्तःपुलकोद्गमः
śramarāgādyupetāntaḥkṣobhajanma vapurjalaṃ svedo harṣādibhirdehocchāso 'ntaḥpulakodgamaḥ
Sweat is the body's water, born of inner agitation attended by exertion, passion and the like; horripilation is the swelling of the body, an inner rising of bristling, through delight and the rest.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.18
हर्षादिजन्मवाक्सङ्गः स्वरभेदो भयादिभिः मनोवैक्लव्यमिच्छन्ति शोकमिष्टक्षयादिभिः
harṣādijanmavāksaṅgaḥ svarabhedo bhayādibhiḥ manovaiklavyamicchanti śokamiṣṭakṣayādibhiḥ
Faltering of speech is born of delight and the like; breaking of the voice comes through fear and the rest; grief they take to be distress of mind due to the loss of what is dear and so forth.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.19
क्रोधस्तैक्ष्णप्रबोधश् च प्रतिकूलानुकारिणि पुरुषार्थसमाप्त्यार्थो यः स उत्साह उच्यते
krodhastaikṣṇaprabodhaś ca pratikūlānukāriṇi puruṣārthasamāptyārtho yaḥ sa utsāha ucyate
And anger is the arousal of sharpness towards one who acts contrarily; that which has as its aim the accomplishment of a human end is called energy (utsāha).
AI translation rendered from the Sanskrit, not a published edition
AgP 338.20
चित्तक्षोभभवोत्तम्भो वेपथुः परिकीर्तितः वैवर्ण्यञ्च विषादादिजन्मा कान्तिविपर्ययः
cittakṣobhabhavottambho vepathuḥ parikīrtitaḥ vaivarṇyañca viṣādādijanmā kāntiviparyayaḥ
Trembling is declared to be the shaking that arises from agitation of mind; and pallor, born of dejection and the like, is the reversal of one's complexion.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.21
दुःखानन्दादिजन्नेत्रजलमश्रु च विश्रुतम् इन्द्रयाणामस्तमयः प्रलयो लङ्घनादिभिः
duḥkhānandādijannetrajalamaśru ca viśrutam indrayāṇāmastamayaḥ pralayo laṅghanādibhiḥ
Tears are known to be the water of the eyes arising from pain, joy and the like; fainting (pralaya) is the setting of the senses, through over-exertion and the rest.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.22
वैराग्यादिर्मनःखेदो निर्वेद इति कथ्यते मनःपीडादिजन्मा च सादो ग्लानिः शरीरगा
vairāgyādirmanaḥkhedo nirveda iti kathyate manaḥpīḍādijanmā ca sādo glāniḥ śarīragā
Weariness of mind arising from aversion and the like is called disenchantment (nirveda); and depression (sāda) is born of mental affliction and the rest; languor (glāni) belongs to the body.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.23
शङ्कानिष्टागमोत्प्रेक्षा स्यादसूया च मत्सरः मदिराद्युपयोगोत्थं मनःसंमोहनं मदः
śaṅkāniṣṭāgamotprekṣā syādasūyā ca matsaraḥ madirādyupayogotthaṃ manaḥsaṃmohanaṃ madaḥ
Anticipation of the arrival of something unwanted is doubt (śaṅkā); and envy is jealousy (matsara); the bewilderment of mind arising from the use of wine and the like is intoxication (mada).
AI translation rendered from the Sanskrit, not a published edition
AgP 338.24
क्रियातिशयजन्मान्तःशरीरोत्थक्लमः श्रमः शृङ्गारादिक्रियाद्वेषश्चित्तस्यालस्यमुच्यते
kriyātiśayajanmāntaḥśarīrotthaklamaḥ śramaḥ śṛṅgārādikriyādveṣaścittasyālasyamucyate
Weariness arising within the body from excess of activity is fatigue (śrama); aversion of the mind to erotic and similar activities is called indolence (ālasya).
AI translation rendered from the Sanskrit, not a published edition
AgP 338.25
:न् १ भयरागाद्युपस्थित इति ख॥ :प् २०७ दैन्यं सत्त्वादपभ्रंशश्चिन्तार्थपरिभावनं इतिकर्तव्यतोपायाद्रशनं मोह उच्यते
:n 1 bhayarāgādyupasthita iti kha.. :p 207 dainyaṃ sattvādapabhraṃśaścintārthaparibhāvanaṃ itikartavyatopāyādraśanaṃ moha ucyate
Falling away from strength (of spirit) is abjectness (dainya); the brooding over a matter (of concern) is anxiety (cintā); not seeing the means of what ought to be done is called bewilderment (moha).
AI translation rendered from the Sanskrit, not a published edition
AgP 338.26
स्मृतिः स्यादनुभूतस्य वस्तुनः प्रतिविम्बनं मतिरर्थपरिच्छेदस्तत्त्वज्ञानोपनायितः
smṛtiḥ syādanubhūtasya vastunaḥ prativimbanaṃ matirarthaparicchedastattvajñānopanāyitaḥ
Memory (smṛti) is the mirroring back of a thing formerly experienced; understanding (mati) is the determination of an object, brought about by knowledge of the truth (of things).
AI translation rendered from the Sanskrit, not a published edition
AgP 338.27
व्रीडानुरागादिभवः सङ्कोचः कोपि चेतसः भवेच्चपलातास्थैर्यं हर्षश्चित्तप्रसन्नता
vrīḍānurāgādibhavaḥ saṅkocaḥ kopi cetasaḥ bhaveccapalātāsthairyaṃ harṣaścittaprasannatā
Some shrinking of the mind, arising from shame, affection, and the like (is bashfulness); unsteadiness is fickleness (capalatā); gladness (harṣa) is the mind's serenity.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.28
आवेशश् च प्रतीकारः शयो वैधुर्यमात्मनः कर्तव्ये प्रतिभाभ्रंशो जडतेत्यभिधीयते
āveśaś ca pratīkāraḥ śayo vaidhuryamātmanaḥ kartavye pratibhābhraṃśo jaḍatetyabhidhīyate
And possession (āveśa) is a counter-response; sleep is the self's languor; the failure of ready wit in what must be done is termed stupidity (jaḍatā).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.29
इष्टप्राप्तेरूपचितः सम्पदाभ्युदयो धृतिः गर्वाः परेष्ववज्ञानमात्मन्युत्कर्षभावना
iṣṭaprāpterūpacitaḥ sampadābhyudayo dhṛtiḥ garvāḥ pareṣvavajñānamātmanyutkarṣabhāvanā
Fortitude (dhṛti) is the elation, heaped up by the attainment of what is desired, at the increase of one's prosperity; pride (garva) is contempt for others and the imagining of one's own superiority.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.30
भवेद्विषादो दैवादेर्विघातो ऽभीष्टवस्तुनि औत्सुक्यमीप्सिताप्राप्तेर्वाञ्छया तरला स्थितिः
bhavedviṣādo daivādervighāto 'bhīṣṭavastuni autsukyamīpsitāprāptervāñchayā taralā sthitiḥ
Dejection (viṣāda) is the thwarting, by fate and the like, (of one's aim) in a desired object; eagerness (autsukya) is the tremulous state (of mind) through longing, from not obtaining what is wished for.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.31
चित्तेन्द्रियाणां स्तैमित्यमपस्मारो ऽचला स्थितिः युद्धे बाधादिभीस्त्रासो वीप्सा चित्तचमत्कृतिः
cittendriyāṇāṃ staimityamapasmāro 'calā sthitiḥ yuddhe bādhādibhīstrāso vīpsā cittacamatkṛtiḥ
Epilepsy (apasmāra) is a numbness of mind and senses, an unmoving condition; alarm (trāsa) is fear of injury and the like in battle; wonder (vīpsā) is the mind's astonishment.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.32
क्रोधस्याप्रशमो ऽमर्षः प्रबोधश्चेतनोदयः अवहित्थं भवेद्गुप्तिरिङ्गिताकारगोचरा
krodhasyāpraśamo 'marṣaḥ prabodhaścetanodayaḥ avahitthaṃ bhavedguptiriṅgitākāragocarā
Indignation (amarṣa) is the non-abating of anger; awakening (prabodha) is the rising of consciousness; dissembling (avahittha) is concealment, (which is detected) in the range of gestures and outward form.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.33
रोषतो गुरुवाग्दण्डपारुष्यं विदुरुग्रतां ऊहो वितर्कःस्याद्व्याधिर्मनोवपुरवग्रहः
roṣato guruvāgdaṇḍapāruṣyaṃ vidurugratāṃ ūho vitarkaḥsyādvyādhirmanovapuravagrahaḥ
They know ferocity (ugratā) to be harshness of weighty words and of punishment, arising from rage; conjecture (ūha) is surmise; disease (vyādhi) is a seizing upon mind and body.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.34
अनिबद्धप्रलापादिरुन्मादो मदनादिभिः तत्त्वज्ञानादिना चेतःकषायो परमः शमः
anibaddhapralāpādirunmādo madanādibhiḥ tattvajñānādinā cetaḥkaṣāyo paramaḥ śamaḥ
Madness (unmāda) is incoherent raving and the like, (caused) by passion and other (agitations); through knowledge of the truth and the like, the astringing (purification) of the mind is the highest quietude (śama).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.35
कविभिर्योजनीया वै भावाः काव्यादिके रसाः विभाव्यते हि रत्यादिर्यत्र येन विभाव्यते
kavibhiryojanīyā vai bhāvāḥ kāvyādike rasāḥ vibhāvyate hi ratyādiryatra yena vibhāvyate
Indeed the states (bhāva) are to be employed by poets as the flavours (rasa) in poetry and the like; for love and the rest are made perceptible—wherein and whereby they are made perceptible (that is the vibhāva).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.36
विभावो नाम सद्वेधालम्बनोद्दीपनात्मकः :प् २०८ रत्यादिभाववर्गो ऽयं यमाजीव्योपजायते
vibhāvo nāma sadvedhālambanoddīpanātmakaḥ :p 208 ratyādibhāvavargo 'yaṃ yamājīvyopajāyate
That which consists of the substratum and the excitant is called the determinant (vibhāva)—that upon which, as its livelihood, this whole class of states, love and the rest, comes into being.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.37
आलम्बनविभावो ऽसौ नायकादिभवस् तथा धीरोदात्तो धीरोद्धतः स्याद्धीरललितस् तथा
ālambanavibhāvo 'sau nāyakādibhavas tathā dhīrodātto dhīroddhataḥ syāddhīralalitas tathā
That determinant which is the substratum (ālambana-vibhāva) arises from the hero and the rest: (he is) the noble and steadfast, the steadfast and vehement, and the steadfast and graceful,
AI translation rendered from the Sanskrit, not a published edition
AgP 338.38
धीरप्रशान्त इत्य् एवं चतुर्धा नायकः स्मृतः अनुकूलो दक्षिणश् च शठो धृष्टः प्रवर्तितः
dhīrapraśānta ity evaṃ caturdhā nāyakaḥ smṛtaḥ anukūlo dakṣiṇaś ca śaṭho dhṛṣṭaḥ pravartitaḥ
and the steadfast and calm—thus the hero is held to be of four kinds; (again he is) the faithful, the gallant, the deceitful, the shameless—(so) has he been set forth.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.39
पीठमर्दो विटश् चैव विदूषक इति त्रयः शृङ्गारे नर्मसचिवा नायकस्यानुनायकाः
pīṭhamardo viṭaś caiva vidūṣaka iti trayaḥ śṛṅgāre narmasacivā nāyakasyānunāyakāḥ
The pīṭhamarda, the viṭa, and the vidūṣaka—these three, in the erotic (rasa), are the hero's companions in jesting, his subordinate heroes.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.40
पीठमर्दः सम्बलकः श्रीमांस्तद्वेशजो विटः विदूषको वैहसिकस्त्वष्टनायकनायिकाः
pīṭhamardaḥ sambalakaḥ śrīmāṃstadveśajo viṭaḥ vidūṣako vaihasikastvaṣṭanāyakanāyikāḥ
The pīṭhamarda is a comrade; the viṭa is a man of means born in that country; the vidūṣaka is a buffoon; and the heroines are of eight kinds.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.41
स्वकीया परकीया च पुनर्भूरिति कौशिकाः सामान्या न पुनर्भूरिरित्याद्या बहुभेदतः
svakīyā parakīyā ca punarbhūriti kauśikāḥ sāmānyā na punarbhūrirityādyā bahubhedataḥ
One's own, another's, and the remarried—thus (say) the followers of Kauśika; the courtesan is not remarried—such and other (classifications arise) from the many subdivisions.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.42
उद्दिपनविभावास्ते संस्कारैर् विविधैः स्थितैः आलम्बनविभावेषु भावानुद्वीपयन्ति ये
uddipanavibhāvāste saṃskārair vividhaiḥ sthitaiḥ ālambanavibhāveṣu bhāvānudvīpayanti ye
Those are the excitant determinants (uddīpana-vibhāva) which, by the various dispositions established (in them), kindle up the states with respect to the substratum-determinants.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.43
चतुःषष्टिकला द्वेधा कर्माद्यैर् गीतिकादिभिः कुहकं स्मृतिरप्येषां प्रायो हासोपहारकः
catuḥṣaṣṭikalā dvedhā karmādyair gītikādibhiḥ kuhakaṃ smṛtirapyeṣāṃ prāyo hāsopahārakaḥ
The sixty-four arts are of two kinds, (those) concerned with rites and the rest and (those) with songs and the like; and conjuring, and the recollection of these, is for the most part a provoker of laughter.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.44
आलम्बनविभावस्य भावैर् उद्बुद्धसंस्कृतैः मनोवाग्बुद्धिवपुषां स्मृतीछाद्वेषयत्नतः
ālambanavibhāvasya bhāvair udbuddhasaṃskṛtaiḥ manovāgbuddhivapuṣāṃ smṛtīchādveṣayatnataḥ
Of the substantive (ālambana) determinant, by the feelings that have been awakened and shaped by latent impressions, through the effort at concealing or repelling the recollections belonging to mind, speech, intellect and body —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.45
आरम्भ एव विदुषामनुभाव इति स्मृतः स चानुभूयते चात्र भवत्युत निरुच्यते
ārambha eva viduṣāmanubhāva iti smṛtaḥ sa cānubhūyate cātra bhavatyuta nirucyate
The undertaking itself is called by the learned the 'consequent' (anubhāva); and it is here either experienced or else expressed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.46
मनोव्यापारभूयिष्ठो मन आरम्भ उच्यते द्विविधः पौरुषस्त्रैण ईदृशो ऽपि प्रसिध्यति
manovyāpārabhūyiṣṭho mana ārambha ucyate dvividhaḥ pauruṣastraiṇa īdṛśo 'pi prasidhyati
That undertaking in which mental activity predominates is called the mental undertaking; it is of two kinds, the manly and the womanly — such (a division) too is established.
AI translation rendered from the Sanskrit, not a published edition
AgP 338.47
शोभा विलासो माधुर्यं स्थैर्यं गाम्भीर्यमेव च ललितञ्च तथौदार्यन्तेजो ऽष्टाविति पौरुषाः
śobhā vilāso mādhuryaṃ sthairyaṃ gāmbhīryameva ca lalitañca tathaudāryantejo 'ṣṭāviti pauruṣāḥ
Splendour, playfulness, sweetness, firmness, and gravity, gracefulness, and likewise magnanimity and fiery lustre — these eight are the manly (traits).
AI translation rendered from the Sanskrit, not a published edition
AgP 338.48
:प् २०९ नीचनिन्दोत्तमस्पर्धा शौर्यं दाक्षादिकारणं मनोधर्मे भवेच्छोभा शोभते भवनं यथा
:p 209 nīcanindottamaspardhā śauryaṃ dākṣādikāraṇaṃ manodharme bhavecchobhā śobhate bhavanaṃ yathā
Censure of the low, rivalry with the highest, heroism, and being the ground of dexterity and the rest — in the disposition of the mind that would be 'splendour' (śobhā), as a house shines.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.49
भावो हावश् च हेला च शोभा कान्तिस्तथैव च दीप्तिर्माधुर्यशौर्ये च प्रागल्भ्यं स्यादुदारता
bhāvo hāvaś ca helā ca śobhā kāntistathaiva ca dīptirmādhuryaśaurye ca prāgalbhyaṃ syādudāratā
Feeling (bhāva), amorous gesture (hāva), wanton play (helā), splendour, loveliness, and likewise radiance, sweetness and boldness, forwardness, and generosity,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.50
स्थैर्यं गम्भीरता स्त्रीणां विभावा द्वादशेरिताः भावो विलासो हावःस्याद्भावः किञ्चिच्च हर्षजः
sthairyaṃ gambhīratā strīṇāṃ vibhāvā dvādaśeritāḥ bhāvo vilāso hāvaḥsyādbhāvaḥ kiñcicca harṣajaḥ
firmness, and profundity: these twelve are declared to be the determinants of women. Feeling is (the basis of) playfulness; the amorous gesture would arise (from it); and feeling is somewhat born of delight.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.51
वाचो युक्तिर्भवेद्वागारम्भो द्वादश एव सः तत्राभाषणमालापः प्रलापो वचनं वहु(१)
vāco yuktirbhavedvāgārambho dvādaśa eva saḥ tatrābhāṣaṇamālāpaḥ pralāpo vacanaṃ vahu(1)
The joining together of speech would be the verbal undertaking; it is just twelvefold. Among these, ābhāṣaṇa (addressing), ālāpa (conversing), pralāpa (much talking), speech,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.52
विलापो दुःखवचनमनुलापो ऽसकृद्वचः संलाप उक्तप्रत्युक्तमपलापो ऽन्यथावचः
vilāpo duḥkhavacanamanulāpo 'sakṛdvacaḥ saṃlāpa uktapratyuktamapalāpo 'nyathāvacaḥ
vilāpa is speech of grief; anulāpa is speech (repeated) again and again; saṃlāpa is statement and reply; apalāpa is speaking otherwise (than the fact).
AI translation rendered from the Sanskrit, not a published edition
AgP 338.53
वार्ताप्रयाणं सन्देशो निर्देशः प्रतिपादनम् तत्त्वदेशो ऽतिदेशो ऽयमपदेशो ऽन्यवर्णनम्
vārtāprayāṇaṃ sandeśo nirdeśaḥ pratipādanam tattvadeśo 'tideśo 'yamapadeśo 'nyavarṇanam
sandeśa is the sending forth of a report; nirdeśa is a setting forth; this atideśa is the assigning of the real state (to something else); apadeśa is the describing of another thing.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 338.54
उपदेशश् च शिक्षावाक् व्याजोक्तिर्व्यपदेशकः बोधाय एष व्यापारःसुबुद्ध्यारम्भ इष्यते तस्य भेदास्त्रयस्ते च रीतिवृत्तिप्रवृत्तयः
upadeśaś ca śikṣāvāk vyājoktirvyapadeśakaḥ bodhāya eṣa vyāpāraḥsubuddhyārambha iṣyate tasya bhedāstrayaste ca rītivṛttipravṛttayaḥ
And upadeśa is the speech of instruction; vyapadeśa is speaking under a pretext. This activity is for the sake of making known; it is held to be the undertaking of the good understanding. Its divisions are three, namely style (rīti), manner (vṛtti), and usage (pravṛtti).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain