Rasarnavasudhakara 2.344.p2

2.344.p2

nanu cātra svabhāvajaṃ kṛtakaṃ ceti dvividhaṃ bhayaṃ pratīyate | tasmāt tad-virodha iti cet, maivam | bharatādy-abhiprāyam ajānatāṃ pelavokti-mātra-tātparyeṇa na śaṅkitavyam | tathā hi-yathā loke mañjiṣṭhādi-dravyaṃ sahajo raktimā gāḍhataraṃ vyāpnoti | evaṃ madhya-nīcayor bhayaṃ svalpa-kāraṇa-mātre' pi sahajavad dṛśyata iti sahajam ity upacaryate | yathā kṛtako lākṣā-rasaḥ prayatna-sajjito' pi kāṣṭhādikam antar na vyāpnoti, evam uttama-gataṃ bhayam iti alaukika-kāraṇa-prakarṣeṇāpi kṛtakavad eva pratīyata iti kṛtakam ity upacaryate | anyathā (tasya vāstavatve) svābhāvikasya bhayasya dāma-darśane' pi samutpatti-prasaṅgāt |

Objection: But here, two kinds of fear are understood—innate and feigned. Therefore, is this not a contradiction with that? We reply: It is not so. Those who do not understand the intention of Bharata and others should not harbor doubt relying merely on superficial statements. To explain: just as in ordinary life, natural redness thoroughly pervades a substance like madder; similarly, fear in middling and low characters appears as though innate even upon the slightest cause, and hence is metaphorically called “innate.” Just as prepared lac-resin, even when carefully applied, does not pervade the interior of wood and the like, so also fear belonging to a superior character is perceived just like something feigned, even upon the intensity of an extraordinary cause, and hence is metaphorically called “feigned.” Otherwise, if it were genuine, innate fear would arise even upon the sight of a rope.