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in them, because there is in it the expectancy of the certainty proper to direct experience which consists in an evident perception. For, as Vätsyāyana has said (Nyāyasūtra - Bhäşya 1, 1.3) Haf tigrafa: TT&TTTT - "All valid knowledge depends upon direct experience." It is quite well-known that a thing which has been directly perceived, cannot be proved to be otherwise by a number of inferences and verbal testimonies. In cases like the fire-brand, our knowledge is disproved by a more powerful perception. To remove this obstacle (as well as the third one) we use in dramatic representation something that is different from the inference and verbal testimony and that is almost equal to perception itself, viz., Abhinaya, Nātyadharmi, Vștti and Pravștti (the last two - Vịtti and Pravștti are dealt with in the 20 th and 12 th chapters of the Nāțyaśāstra). These forms are the traditionally consecrated modes of representation, viz., acting, the styles (Vștti), the local usages (Pravștti) and the realistic representation (Lokadharmi). 8 8 Representation is indeed a different operation from that of inference and verbal testimony; and, it is equal to direct perception. This helps overcome the obstacle of scatur:.
Ô. The sixth obstacle ( 379 9rat ) arises from the absence of some element as the dominant factor. The human mind does not rest contented with the cognition of subordinate things, but it runs towards the predominant thing. In the same way, the Vibhāvas, the Anubhāvas and the Vyabhicäribhāvas, which help develop something else (Rasa), are certainly subordinate, and these are not realized with a sense of satisfaction, but only the Sthayibhāvas which are dominant emotional moods and to develop which the Vibhāvādi strive. The Sthāyins are dominant (and not Vyabhicārins) because they are the emotional moods or impulses which alone are directly connected with the aims or ends or goals (Puruşārthas) of the life and are dominant. Rati is associated with Kāma, and also with Dharma and Artha; Krodha is connected with Artha, Utsāha or fortitude; and energy with Kāma and all varieties of Dharma, etc.; and
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