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1022
SAHĶDAYĀLOKA vidhyanuvādau tau tad-ākṣiptānām rasānām kena vāryete ?” (vștti, Dhv. III. 20). Even those who do not accept that rasā”di are the direct import of poetry (sākşad rasádīnām kāvyā”rthatā”), will have to accept the instrumentality of the kävyártha in bringing about rasa, i.e. the position that rasā"di are conveyed by kāvya main import will have to be admitted. Ā. observes : (vľtti, Dhv. III. 20) - "yasmád anūdyamānánga-nimittóbhayarasa-vastu-sahakārino vidhiyamānámśād bhāvavisesa-pratitir utpadyate tataś ca na kaścid virodhaḥ. drśyate hi viruddhóbhayasahakāriņaḥ kāraṇāt kārya-višeşótpattiḥ. viruddha-phalotpādana-hetutvam hi yugapad ekasya karanasya viruddham na tu viruddhóbhaya-sahakaritvam. (vrtti, Dhv. III. 20) - "That particular effects are produced by the agency of two causes opposed to each other, yet co-operating in the production of effect, is a matter of common observation. Opposition would be there only when it is held that the same cause gives rise to two opposite effects simultaneously and not when it is said that two causes opposed to each other are contributing simultaneously towards the production of a single effect.” (Trans. K.Kris. pp. 171, ibid)
Ā. concludes : "tasmās vākyárthībhūtasya rasasya bhāvasya vā virodhi rasavirodhi iti vaktum nyāyyah, na tu angabhūtasya kasya cit." "Therefore, only that sentiment deserves to be termed as a hindrance to sentiment, which hinders either a sentiment or an emotion that happens to be the main import of the sentence in question, and not at all the one which hinders only another ancillary sentiment or emotion.” (Trans. K.Kris. pp. 173, ibid)
Ā. gives a special concession to śộngāra which can serve as favourable to the delineation of even karuna, when it is presented in a charming device. For example, all occurrences of śộngāra recollected in hours of pathos, give a greater fillip to karuņa. Thus, says .. the more and more we think about such escapes the greater is the possibility of avoiding an opposition. Thus, Ā. says, we have explained the distinction where sentiments can be delineated side by side with the sentiments that are opposed to them, and where they cannot be thus delineated : "evam tāvad rasā"dīnām virodhi-rasā”dibhih samāvesa-a-samāveśayor visaya-vibhāgo darśitah." (vrtti, Dhv. III. 20)
Now Ā. suggests how the delineation of such various sentiments is to be done in one and the same work - Dhv. III. 21 reads :
"prasiddhépi prabandhānām nānā-rasa-nibandhane
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