English
"And equanimity," thus, there are nine enduring states. These nine, when aroused by their respective determinants and consequents, should be composed separately by the poet and enacted by the actor, as should the remaining states. Here, if this delight, generated in mutually possessing men and women endowed with all virtues, aroused by arousing determinants such as the moon, nourished by consequents that overcome eagerness, and made diverse by accessory states that are perceived through the power of their respective consequents, then that enduring delight, through the acting of the actor or the hearing of a fine composition, becomes the flavor of love, being enjoyed by all. Thus, one should apply the reasoning to the arising of the flavors of laughter, etc., from the enduring states of laughter, etc., as appropriate. 342. To show that the enduring states are only these nine, beginning with "delight," he said, "Delight and laughter," etc. Delight and laughter, and sorrow, anger, energy, and fear, disgust and wonder, and equanimity, the quality of peace, thus, there are nine enduring states. The description of the nature of these nine, beginning with delight, will be clear in the subsequent explanation in the verse of enumeration beginning "love, laughter, sorrow." And delight and laughter, and anger and energy and fear, and disgust and wonder, is the sentence. And these nine, thus, are The state of being a transient feeling, and the absence of it, these should be individually composed by the poet, having made them clear with appropriate causes and effects, and they should be taken up and shown by the actor. Among these three kinds of feelings, this love is produced mutually by men and women endowed with all good qualities, is stimulated by stimulating causes such as the moon, is nourished by effects consisting of bodily and verbal expressions that reveal enthusiasm and the like, and is made diverse by various transient feelings that are understood through the power of their respective effects. Such love, through the actor's acting and through listening to well-composed verses, attains the state of being a sentiment such as love, which is enjoyed by all, so it should be understood. The appropriateness of laughter and the other remaining permanent feelings attaining the state of being sentiments such as the sentiment of laughter should be understood accordingly. Meaning of Transient Feelings 343. Disappearance, appearance, and so on, Especially with regard to what is prominent; These proceed by nature, They are transient feelings. 343. He speaks of transient feelings with "disappearance," and so on. Disappearance is the impermanence of even one of the permanent feelings, such as disgust, and appearance is clarity, and because they depend on various sentiments, they are the beginning of that. By "and so on" is meant the grasping of the nature of the permanent quality, such as happiness and suffering, and that is the distinction, by that. The grasping of the nature of the permanent quality, such as happiness and suffering, and the imposition of one's own nature, such as happiness and suffering, on the permanent one is prominence. Thus, satisfaction in love is accompanied by happiness, and in sorrow it is accompanied by suffering. Even transient feelings such as sickness and the like, which are of a happy nature in love, impose this suffering on their own actions. Therefore, by that prominence, these feelings that proceed by nature, that occur, are transient feelings. 343. Now, in the order of enumeration, he shows the transient feelings by definition with "disappearance," and so on. Because transient feelings proceed depending on their various sentiments, and because the world has different tastes, the qualities of transient feelings in some permanent feeling Because of the special qualities such as being hidden in something and the manifestation of that very quality, those states that arise prominently, being of the nature of pleasure and pain, and by the prominence of transferring one's own pleasure and pain to oneself and one's own pleasure and pain to those states, those states that behave according to their nature, that occur naturally, are called transient states. Just so, suffering, in its own form, is a single transient state mixed with the group, hidden with its qualities in delight, connected with pleasure, and manifests with its qualities in sorrow, connected with pain. Just so, transient states such as sickness transfer their own nature of suffering to delight, which is of the nature of pleasure, and arise prominently due to the special qualities of disappearance, manifestation, and so on. And the separation is: disappearance, manifestation, disappearance and manifestation, and those beginnings, and the transfer to oneself of the nature of pleasure and pain existing in the permanent states, and that very special quality, and states that are prominent. In the word "transient," "vi" is in the sense of special, and "abhi" is in the sense of prominence. Varieties of Transient States 344. Disgust, reasoning, doubt, equanimity, Dullness, dejection, agitation, weariness, Sleep, fear, sickness, eagerness, joy, Remembrance, envy, despair, concealment. Thought, pride, fainting, impatience, intoxication, Arrogance, madness, delusion, awakening, Drowsiness, agitation, with disgust, death, And fickleness, disease, these are thirty-three. 344. He shows them: "disgust," and so on. "Dejection, agitation, weariness" means dejection, agitation, and weariness. "Sickness, eagerness" means eagerness. "Fickleness" means restlessness, with restlessness is fickleness, and that is disease, and death, and fickleness and disease in a compound. And that exists with disgust, so "with disgust," these transient states as stated are thirty-three. The heroic sentiment is tasted by the energetic only in that way. But by the fearful, it is in the way of a terrible sentiment, because of the diversity of the nature of the world, for that purpose these transient states are many colors of each sentiment. It is led, because through that description, everyone tastes something in them. There, since the sight of Veri approaching death is uniquely different, at that very moment it is broken; by nature it is a cause of fear for the timid, but for the battle-lover, it may be a cause of excitement. Similarly, a strange ornament or action done by an actor is a cause of laughter for those of low character, and of wandering laughter for those of profound character; therefore, a poet describing emotions should describe them in such a way that there is a fitting perfection. But the breaking of propriety should be avoided with great effort. Among them, disgust is self-contempt. And poverty is the cause for women and the base, but for yogis, the realization of truth is the cause, and tears and thoughts are the effects here. Thought is speculation. Doubt is the cause of it, and head-shaking etc. are the effects. Doubt is acting contrary to the norm, which is the cause, and trembling etc. are the effects. Calm is weariness. There, gait etc. are the cause, and sweat etc. are the effects. Contentment is satisfaction. Knowledge etc. are the cause, and greed for enjoyment etc. are the effects. Stupidity is non-response. Seeing desirable and undesirable things etc. is the cause of it, and unblinking eyes etc. are the effects. Wretchedness is the lack of vigor of the mind. Its cause is being in a bad state, and its effect is wearing dirty clothes etc. Fierceness is cruelty. Its cause is a strong offense etc., and its effect is threatening etc. Laziness has exhaustion etc. as its cause, and crookedness etc. as its effect. Sleep has slumber as its cause, and its taste etc. as its effect. Terror is mental agitation. Its cause is thunder etc., and trembling etc. are the effects. Weariness, thirst, etc. are the cause of illness, and pallor etc. are the effects. Timeliness is eagerness. Its cause is the desire to see something beautiful etc., and its effect is haste etc. Mental serenity is joy. There, festivals etc. are the cause, and tears and sweat etc. are the effects. Seeing similar things etc. is the cause of mindfulness, and raising the eyebrows etc. is the effect. Envy is the inability to bear the excellence of others. Its cause is wickedness, pride etc., and its effects are speaking ill and disrespect etc. Despair, sorrow. Its determinant is failure to accomplish an undertaken task, etc., its consequent is oppressive heat, etc. Concealment is restraint of the body. Its determinant is shame, etc., its consequent is other transformations. Thought is from obtaining desired things, etc., its consequent is half-closed eyes, etc. Arrogance is pride. Its determinant is power, etc., its consequent is contempt, etc. Fainting is from falling from a tree, etc., falling to the ground, etc., is the consequent here. Resentment is intolerance. Its determinant is hearing insults, etc., shaking the head, threatening, etc., is the consequent. Intoxication is excess of heedlessness. Its determinant is drink, its consequent is unsteady limbs, speech, gait, laughter, etc. Understanding is cutting off doubt. Instruction, etc., is the determinant, opening the mouth, etc., is the consequent here. Unconsidered action is madness. Its determinant is fever, possession by a demon, etc., inappropriate weeping, singing, laughter, etc., is the consequent. Delusion is from fear, etc., its consequent is paralysis, trembling, etc. Disgust is from bad conduct, etc., hanging the head, etc., is the consequent. Death is well-known by its determinants and consequents. Fickleness is from lust, hatred, etc., acting according to one's own will, etc., is the consequent. Sickness is obvious. Moreover, whatever other specific mental states exist here, subtle distinctions, some of them are included within those already mentioned.