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1610
SAHRDAYĀLOKA na ca satyasya sókā"der duḥkha-janakatvam klrptam, na kalpitasya, iti nāyakānām eva duhkham, na sahrdayasya iti vācyam. rajju-sarpā"der bhayakampā”dy anutpādakatā”-patteḥ.” sahsdaye rater api kalpitatvena sukhajanakatánupapattes' ca;
iti cet -- The idea is this-there is a possibility of some doubt here-It is this.- “If, for
e, we accept that as in case of Dusyanta, on account of rati for Sakuntala, the sahrdaya also feels a special type of happiness, then, how can śoka which is the sthāyibhāva of karuna cause happiness in the sahrdaya ? On the contrary, when it (=śoka) creates unhappiness in the hero, it is appropriate to believe that it will create unhappiness in the sahrdaya also. Now, if someone argues against this that it is true that from real soka unhappiness is caused, but it is not true to say that from imagined śoka (as in poetry or drama), duhkha or unhappiness is felt. “This means that the hero in poetry may feel unhappiness, but the sahệdaya does not feel the sameway." But to say this is not true. For, if we believe that imagined unhappy situation does not create unhappiness, then we will have to accept that imagined serpant in a rope does not cause fear, trembling etc. Again, even ratya"di which are only imagined in case of the sa-hrdaya, will fail to cause him happiness."
Now J.'s reply to these miśra-ānanda-vādin-s, (i.e. those who believe in sukha in one context and duḥkha in the opposite)-is as follows :
(pp. 67, ibid) :- "satyam, śộngāra-pradhāna-kāvyebhya iva karuņa-pradhanakāvyebhyó 'pi yadi kevalā”hlāda eva sa-hrdaya-pramāņakaḥ, tadā, kāryánurodhena karanasya kalpanīyatvāl lokóttara-kavya-vyāpārasya eva āhlāda-prayojakatvam iva duḥkha-pratibandhakatvam api kalpanīyam
True, says J.; if as the śộngāra-pradhāna kāvya causes happiness in the same way karuņa-pradhāna-kavya also causes happiness-is borne out by the experience of the sahrdaya-s, then in that case from the effect in form of pure bliss its cause, viz. karuņa-pradhāna-kavya, also has to be imagined. This means that the pure bliss experienced by the sahrdaya has for its cause poetry which is karuna-pradhāna. This sort of situation has to be imagined for sure. Then in that case it will have to be admitted that by extra-ordinary poetry just as pure bliss is caused in the same way unhappiness is also thwarted. But if on the other hand it is believed that the karunapradhāna kāvya causes unhappiness, then this "duḥkha-pratibandhakarva” or capacity to thwart unhappiness, need not be imagined in case of poetry. So, it will follow that from each particular cause, a like effect, i.e. either happiness or unhappiness will be caused-"sva-sva-karanavaíăd ca ubhayam api bhavisyati."
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