but according to the emotions which evoke it. Thus the Nāṭyaçāstra recognizes the existence of eight emotions or dominant feelings; love (rati), mirth (hāsa), anger (krodha), sorrow (çoka), energy (utsāha), terror (bhaya), disgust (jugupsā), and astonishment (vismaya), and corresponding to these eight emotions we have eight forms of sentiment. The erotic sentiment (çṛn̄gārarasa) is of two kinds, the union (sambhoga) or sundering (vipralambha) of two lovers, according to the Çāstra and the great mass of theorists, but the Daçarüpa[1] distinguishes three cases, privation (ayoga), sundering (viprayoga), and union. Privation denotes the inability of two young hearts to secure union, because of obstacles to their marriage; such love passes through ten stages,[2] longing, anxiety, recollection, enumeration of the loved one's merits, distress, raving, insanity, fever, stupor, and death. Sundering may be due to absence or resentment, and this in its turn may be caused by a quarrel between two determined lovers, or indignation at finding out, by sight, hearing or inference, that one's lover is devoted to another. The hero may counteract anger by conciliation, by winning over her friends, by gifts, by humility, by indifference, and by distracting her attention. Absence again may be due to business, to accident, or a curse; if the reason is death the love sentiment cannot, in Dhanaṁjaya's view, be present, though others allow of a pathetic variety of this sentiment.[3] In union the lover should avoid vulgarity or annoyance.
The heroic (vīra) sentiment corresponds to the emotion of energy; it may take the three forms of courage in battle as in Rāma; compassion as in Jimūtavāhana; and liberality as in Paraçurāma. Assurance, contentment, arrogance, and joy are the transitory states connected with it. The sentiment of fury (raudra) is based on anger; its transitory states are indignation, intoxication, recollection, inconstancy, envy, cruelty, agitation, and the like. The comic (hāsya) sentiment depends on mirth, which is caused by one's own or another's strange appearance, speech, or attire.[4] The transitory states in connexion with it are
