Sahrdayaloka Part 02

SR No.: 006909
Original Sutra Author: N/A
Author: Tapasvi Nandi
Publisher: L D Indology Ahmedabad
Publication Year: 2005
Total Pages: 642
Language: English
Classification: Book_English
File Size: 15 MB

Page 465

1020
SAHRDAYĀLOKA Time was, when poets could win fame by their words unfettered by any rule; but the wise should not take them as their models and depart from the principles laid down above.
As a matter of fact, we have shown nothing here which is against the opinions of the most-celebrated first-rate poets like Vālmīki and Vyāsa." (Trans. K.Kris., pp. 165, ibid)
After this, Ā. dwells upon the possibility of how even 'virodhin' - i.e. hindrances can be accomodated in a composition. He observes : (Dhv. III. 20)
"Vivaksite rase labdha-pratisthe tu, virodhinām, badhyānām angabhāvam vā
prāptānām uktir acchalā.” “After the intended sentiment has been established on a secure footing; there - will be no defect in including even hindrances, provided that these come either as foils, or as ancillaries.” (Trans. K.Kris. pp. 165, ibid)
Ā. is of the opinion that once that intended sentiment is fully developed with the help of its required accessories, to portray even the hindrances, in case they serve only as foils or ancillaries of the intended sentiment, will not be a defect. Hindrances will serve as foils only if they are positively overshadowed by the intended leading sentiments, not in any other way. Thus portrayed, the presentation of virodhins only enhances the development of the intended leading sentiment. Ā. observes: "angabhāvam prāptānām ca tesām virodhitvam eva nivartate.” (vștti, Dhv. III. 20) i.e. if hindrances are portrayed as ancillaries, they will have lost their very hindering power.
Ā. further suggests how hindrances can come in as ancillaries. Either they come as ancillaries in a natural way, or in an imagined way. In a description of natural ancillaries, there is no chance of any hindrance. Say, for example, in describing 'vyādhi' i.e. desease and the like, it will not create hindrance while developing the sentiment of Love in separation, for desease is its natural ancillary. But such things as death, which are not natural ancillaries, if described, will create hindrances, for
If it is argued that death is also a natural ancillary in case of the leading vipralambha, then also, Ā. observes, it should not be brought in, simply because when the substratum (here nāyaka or nāyikā) dies, there is going to be an invariable rupture in the development of the leading vipralambha-śrngāra : "asraya-vicchede rasasya atyanta-vicchedā" patteh." (vrtti, Dhv. III. 20) If it is