काव्यमीमांसा (महाकवि राजशेखर - कवि-रहस्य एवं देश-विभाग सटीक)

114 EXPLANATORY NOTES by Bhavadāsa and other Vṛttikāras on Jaimini earlier than S'abara (cir. 500 A. D.), has been cited and refuted in the S'lokavārttika by Kumārila (see Kārikās 1. 33, 34, 63). Prabhākarabhaṭṭa also, while commenting on S'abarasvāmin introduces this view of Bhavadāsa and refutes it in his work entitled the Bṛhatī, saying: 'लोके' इत्यादिभाष्यस्याथातः शब्दस्यालौकिकार्थाशङ्का- निवृत्तिः प्रयोजनम् । (1. 1. 1.) Some Vṛttikāras, such as Rudradatta and others while commenting on the first sūtra अथातो दर्शपूर्णमासौ व्याख्यास्यामः of the Āpastambaśrauta, take the two words अथातः to mean only आनन्तर्य following Bhavadāsa. S'abarasvāmin, however, refutes this view of Bhavadāsa with care and establishes the meanings of आनन्तर्य for अथ and हेतुभाव for the word अतः in the sūtra अथातो धर्मजिज्ञासा of Jaimini. Other commentators such as Dhūrtasvāmin, S'aṅkara- miśra and others, in their works on Āpastamba and Kaṇāda, take the word अथ to indicate 'Maṅgala'. But S'aṅkarācārya in his Bhāṣya on Bādarāyaṇa sūtra disapproves of this and takes अथ to mean only आनन्तर्य, saying: अर्थान्तरप्रयुक्त एव ह्यथशब्दः श्रुत्या मङ्गलप्रयोजनो भवति । For other meanings of the word अथ reference may be made to the verses:— मङ्गलानन्तरारम्भप्रश्नकात्स्न्र्येष्वथो अथ । (Amarakośa 3. 246.) and ओङ्कारश्चाथशब्दश्च द्वावेतौ ब्रह्मणः पुरा । कण्ठं भित्त्वा विनिर्यातौ तस्मान्माङ्गलिकावुभौ ॥ Rājaśekhara also begins his work with the words अथातः and this shows that he intends to write his Kāvyamīmāṁsā in the sūtra style. Here अथ cannot mean अधिकार because of the finite verb मीमांसिष्यामहे, as also because it is followed by the word अतः. आनन्तर्य alone, therefore, is better fitted here than अधिकार and हेतुभाव for the word अतः। आनन्तर्य obviously connects two events and, therefore, requires a previous event after which the Kāvya- mīmāṁsā may be composed by him. What then is that event after which Rājaśekhara composed the Kāvyamīmāṁsā? The previous event or circumstance in this case can only be suggested as the author himself did not mention it. Many circumstances such as शिष्यप्रश्न, देवताराधन, रसायनादिक्रिया, गुरुपर्वक्रम, etc. are suggested by the commentators of the sūtras of Kaṇāda, Āpastamba and others after which, they thought the work was composed by their respective authors.