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The joy and satisfaction that arises in the minds of the audience (sāmājika), the assembly (sabhya), whose intellects follow the meaning of the composition, whose essence is in accordance with the meaning of the composition, this is like the sweetness and other tastes in the world, enjoyable. With the meaningful statement "it is savored," it is said by those who know and understand sentiments that it is called sentiment. And the statement is: it is appointed in the assembly, and it is the meaning of the composition, and they remember it, and they know it. Just as beings, consuming food mixed with various seasonings, would savor those tastes, such as salty and sour, and would be satisfied, even so, the wise, free from envy and other emotions, enjoy the permanent states (sthāyībhāva) associated with appropriate texts, expressed through various types of acting, and being the cause of the sentiment of satisfaction for all, these permanent states, expressed through the acting of actors, are also called dramatic sentiments (naṭarasa). Types of Sentiment 353. With determinants, consequents, Voluntary and involuntary states; Brought to the state of being savored, The permanent state itself is sentiment. 353. He speaks of the attainment of sentiment by the permanent state itself with "savibhāve" and so on. That sentiment, that which has been spoken of, is the permanent state itself, it is not something else. 353. Now, in order to attain the nature of sentiment by the permanent states themselves, he explains with "savibhāvā" and so on. That sentiment, the one just mentioned, with determinants and consequents, with determinants By the powers of the unwholesome, and by the unchanging wholesome, to make manifest the abiding state, through the changing wholesome states, brought to the state of being savored, attained by the poet's skill, the abiding state itself, is known as "flavor" by transferred epithet. And the phrase, "existing with states," and "with their determinants and consequents," and "wholesome and changing," and "the state of being savored," are to be understood. 354. Erotic, comic, pathetic, furious, heroic, terrible, disgusting, wondrous, and tranquil, are the flavors in order of the abiding states. 354. He shows their division by name with "erotic," etc. "In order of the abiding states" means in the order, the sequence, of the abiding states stated with "love, laughter, and sorrow," etc. 354. Now he shows the other names in order of the abiding states, such as love, laughter, etc., which have attained the state of flavor, with "erotic," etc. In order of the abiding states mentioned below, the sequence of the abiding states of love, laughter, etc., is that erotic, comic, pathetic—erotic, comic, and pathetic; furious, heroic, terrible—furious, heroic, and terrible; disgusting, wondrous, and tranquil—disgusting, wondrous, and tranquil; these are the nine flavors. The word "flavor" should be connected individually with erotic flavor, comic flavor, etc. And the analysis is "erotic and comic and pathetic." In the remaining cases, the compound genders are the same. Since these erotic flavors, etc., are not different from love, etc., they should be understood in the explanation of love, etc., above. 355. This joy in the form of suffering, how can it be in the pathetic, etc.? Indeed, there is joy for the listeners, for Vessantara, it was sorrow. 355. He says, "How can the pathetic, etc., which are in the form of sorrow, etc., be a flavor?" with "suffering," etc. For Vessantara, the separation from children and wife, the pathetic, was sorrowful, was suffering itself, but now for the listeners, for all good people, it is joy itself; this is the intention here. 355. He says, "How can the pathetic, furious, etc., which are characterized by sorrow, anger, etc., be called flavor?" in response to the doubt that only the tranquil flavor mentioned below is flavor, with "suffering," etc. This joy, "sāmaj If it is asked how there could be joy in the painful nature, the characteristic of suffering, compassion, and the like, in compassion, crying, and similar subjects, as indicated by "Ananda due to Jataka," there is no fault in that. Just as the sorrow of Vessantara Bodhisatta, sorrow born from separation from children and wife, becomes joy for all who hear it now, because it is the cause of joy, it is called satisfaction by figurative application. Due to the speaker's skill in conveying and expressing compassion and the like, joy is indeed produced in the listeners because suffering remains in its painful form. The sentence means: compassion and the like whose nature is suffering, and compassion and the like beginning with crying. Statement of the Enduring State The Enduring State of Delight 356. Enjoying delightful places, arts, times, attire, and so on; Delight and pleasure are pleasing as love between young people mutually enamored. 356. To show love and the like distinctly, he says "delightful" and so on. There, with "delightful place" and so on, the stimulating causes are shown. With "young people," the supporting cause. For a woman is the supporting cause for a man, and a man for a woman. "Delight" means a form of joy in the manner of mutual enjoyment. 356. Now, he points out love and the like in order, beginning with "delightful." Enjoying delightful places, arts, times, attire, and so on: a delightful, unobstructed, clean, pure dwelling place; delightful arts such as songs; a time suitable for generating love, such as spring; pleasing attire adorned with garlands, scents, and so on, and actions; and speech, laughter, and the like indicated by "and so on." By repeatedly experiencing these seen, heard, felt, and so on, in various ways with understanding, delight, satisfaction, and pleasure are pleasing as love to young men and women who are deeply attached to each other due to mutual causes, signs, intentions, and inclinations. Therefore, it is called "love" because it is pleasing. In this case, the "r" is a euphonic consonant. Place, art, time, and attire, and those that begin with them, and delightful places, etc., and the repeated And "cultivation," and "different, and different," and "attached to them" is the sentence. 357. With propriety, emotions and expressions, The compositions nourish it; That too, according to separation, Disunion, and union, is threefold. 357. "With propriety," etc. Those emotions and expressions, as stated, with propriety, devoid of laziness, agitation, and disgust, those doubts, eagerness, and other emotions, and the corresponding expressions that manifest them, in the erotic sentiment, as they appropriately combine, with such propriety, the compositions nourish that love; that very love, thus nourished, becomes the sentiment called erotic. That too is threefold, is the connection. Therein, separation is the non-union of men and women who, previously unacquainted, desire union through affection. Disunion is the separation of two people whose love has grown exceedingly strong. Union is the enjoyment of seeing, etc., by lovers with intense passion. 357. Now, he shows the supporting cause and the application of support for love with "with propriety," etc. Those emotions and expressions, among the specified transient emotions, the transient emotion corresponding to love, and the expression that reveals it, these two, with propriety as the cause, being favorable to the three erotic sentiments consisting of separation, disunion, and union, avoiding laziness, agitation, disgust, etc., due to their opposition to love, according to the appropriate nature of emotions favorable to love such as doubt and eagerness, the compositions composed by poets nourish that love, that is, they fill and prepare it by revealing it; thus prepared, love becomes the sentiment called erotic. That very erotic sentiment, generally specified, is threefold according to the division of the erotic sentiments of separation, disunion, and union. Therein, separation is the non-union of men and women who, previously without mutual contact, desire contact through the strength of fresh affection. Disunion is the mutual separation of men and women whose love has grown exceedingly strong through contact. Union is the enjoyment of mutual seeing, etc., by lovers united by the intensity of passionate desire. "Emotion and expression," and "separation and dis And the expression is: "Ippayogo ca sambhogo ca." Now, the venerable Ācariya Saṅgharakkhita Mahāsāmi, in composing this treatise, though there was no need to awaken other tastes in the pure minds of ascetics, greedy for the supreme nectar of the Dhamma, yet, to prevent confusion in worldly affairs, has shown only the characteristics of the nine kinds of sentiments, such as the erotic. Therefore, unless examples corresponding to the characteristics are given, the understanding of the characteristics will not be very clear. Hence, after stating each characteristic, a glimpse of its example should be shown. Since the semblance of the erotic sentiment, as indicated below by "Rāgānatabbhutasarojamukhaṃ dharāyā," makes known the semblance of the eight sentiments, as well as the semblance of emotions, the semblance of excitants, and the semblance of consequents, the example of the erotic sentiment should be understood thus: Drawn near by the song's sound, the eye-ray's Bond, making helpless with hand's grasp; She who even thus employed me in hardship, That Serandatī, by fate today I've gained.