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SAHRDAYĀLOKA bhāvakesu visista-vibhāvā"di-matā kāvyena bhāvyante.” The poetry that reveals rasas should have been adorned with proper determinants, consequents and ancillary feelings.
Dhanika further argues that this bhāvya-bhāvaka-sambandha i.e. the relation of revealer and revealed between poetry and rasa should not be denied as it is not seen in other i.e. common worldly use of words. For even the Mimāmsakas have accepted this bhāvanā-vyāpāra in case of vedic injunctions such as “svarga kāmo yajeta" etc. We may take a note of the fact that Abhinavagupta while elaborating on the special apprehention - adhikā pratipattiḥ - to a man of taste or adhikārin i.e. the special person who deserves, had cited an illustration from vedic ritual and stated that on listening to such statements as "rātrīm āsata" or "tām agnau prādāt”, a special apprehension follows in case of an adhikārin and this special apprehension is not limited by such factors as time, space, person concerned etc. Perhaps Hemacandra also supporting this furnishes an illustration from popular or local context when he suggests that a devotee gets inspired to repeat a particular stotra on hearing the success in case of other person. He quotes in his viveka (pp. 98, Edn. Parikh & Kulkarni) the following verses :
"ārogyam āptavān śāmbaḥ stutvā devam aharpatim, syād arthávagatiḥ pūrvam ity ādi vacane yathā. tataścópātta-kālā”dinyakkāreņópajāyate, pratipattur mansy evam pratipattir na samsayaḥ. yaḥ ko'pi bhāskaram statuti sa sarvo'py agado bhavet tasmād aham api staumi
roga-nirmuktaye ravim.” evam kāvyā”tmakād api śabdāt sahrdayasya adhikā asti pratipattiḥ.”
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