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helplessness, etc. Hemachandra, following Abhinavagupta, points out that Bhayānaka is natural in women and low characters and children; in high characters and middling characters, fear produced by some external reason is not genuine (for they are afraid of Guru, Rājā, etc., but there is loftiness about it; even a minister like यौगन्धरायण says 'भीत एवास्मि भतुः', which shows his high-mindedness and a lofty sense of duty.) Kalidasa's celebrated verse (114) 12T250A etc., from the play śakuntala, illustrates the 1977#TA in an excellent manner because it presents an excellent pen-portrait of a frightened deer which is closely followed by the King Duşyanta. Are Feelings Genuine Always ?
Hemachandra has already touched upon the idea that in high characters fear is not genuine. To this, one may object by saying: 'Why, for instance, the kings show a mock fear towards their perceptors ? Besides, why should they show mild tremblings? Why do you say that the sentiment of fear alone is not genuine ? Can it not be equally said of other sentiments (like Srngära ) that they are often not genuine ? A prostitute, for example, shows false love for the sake of money! No Genuine Fear in Superior Persons But only Modesty
Hemachandra replies : Sometimes one has to show mock fear, for instance, to create an impression that he is a modest man, as, for instance, a king shows himself frightened before his perceptors. By his mild gestures of fear, he shows that he is a polished, polite man; he is not a man of low type. But the example of a prostitute who displays false love and synthetic manners, serves no purpose or goals of life
(-478AIHATET:). However, kings or superior persons often show genuine anger or other sentiments in order to do good to others. In such cases, it must be supposed that it is not a permanent sentiment but a transitory teeling (व्यभिचारिभाव).
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