This so happens when the Jibh is dull karan of cold or indigestion or when the mind is kabajo elsewhere as when 1 is angry or udas. One bhogve se. music karan he has trained his kan to do so.
Where there is no anubhav there can't be real anand. An apriy experience can in the same way chalavavu away ananda.
With the upar as an index let us jove how one reacts taraph a novel. There are vyaktitv, life paristhitioeq, human abhav and conflicts of ruchi and so on. In these the reader may, perhaps, see a preksepan of the sabad he has jovu and janitu. jo he is parichit with many of them he anand the novel. He may be ras in nichena the course of acting, the plot, the parakastha and puru.
Here he is game a preksak who nichena the career of a ramatvir. His lagnio are highly strung in so far as the sportsman is in kriya and once the man retires, the spectator almost forgets him or tene him jyare when a aavij paristhiti crops yubhi.
So just as one anand a cup of tea or a dhakko marvo of dhandu breeze one may ananda a novel. At a uche level 1 may anand the art of the navalkathakar, how chapltathi he banave and jivankal his jivan, how he mok at the rasto of the sabad and so chalu.
Now what is bhantar ? bhantar, draws the sresth takat in the vyaktigat and train s him to icchaniy star and leval. In fact, this is the real arth of bhantar which artha to draw forth.
manas is janma with varuti, filing and bhavnao. These will have to be yogyarite badalav and vikasit. So paristhitio are jqama in which bhanatar takes place and kshamta are improved.
In this arthama a pustakalya no ek bhag does not bhanelu. Novel may lavo wider anubhav but kari sake tem na hoi claim to utpadan kshamta. The bhasa ability may vikshit but not in badhu who read novels. It does so amuk when a novel is read with a hetu, as a kimat of sahitya in sampark with a course of bhanavu and vanchan karvu; anytha the pustakalay doesn't bhanelu. Novels may again make a man partibit and that is karan of aanubhav and not karan of bhanatar.
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