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1534
SAHRDAYĀLOKA form of consciousness (pratipatti), "I will give the omentum to the fire.” This passing from one sense to another is given the names of propulsion (bhāvanā), order and command (vidhi, nyioga). The terms bhāvanā, vidhi, and niyoga, are proper to the liturgical speculations of mīmāmsā (the term 'bhāvanā' used by Bhatta Nāyaka was probably taken from the terminology of the pūrva-mīmāmsā). The terms 'vidhi' and 'niyoga' observes J. T. A. I, p. 167, are used above all by followers of Prabhākara; Kumārila's disciples prefer instead the word 'bhāvanā.' The shift of sense involved, of course, presupposes the adherence of the subject to the sacred writings, his desire to attain certain ends, etc. This shift of sense is clearly explained in three ślokas quoted by H.C., pp. 98 (no doubt taken from a work on poetics existing prior to A.G., perhaps the HỊdaya-darpana of Bhatta Nāyaka. [Before we quote the verses, we place our disagreement with Gnoli. The verses could not be from Hrdaya-darpana. Bhatta Nāyaka was favourably inclined towards Mimāmsā Šāstra and therefore the śrti-vākyas quoted by A.G., or similar other could be in the HỊdaya-darpaņa. Actually H.C. did not belong to the dārśanika faith and hence he could have given these verses from some other source with popular basis.] (The verses in H.C. read as-)
"ārogyam āptavān sambaḥ stutvā devam aharpatim, syād arthåvagatiḥ pūrvam ity ādi-vacane yathā."
tataś cópātta-kālā"dinyakkāreņópajāyate, pratipattur manasy evam pratipattir na samsayah, yaḥ kópi bhāskaram stauti sa sarvópy agado bhavet, tasmād aham api staumi
roga-nirmuktaye ravim.""In the sentence “Samba regained his health when he praised the Sun-god”, etc. there occurs at first the perception of its literal sense, and then (and on this there is no matter of doubt) there arises in the mind of the perceiving subject a
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