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

116 EXPLANATORY NOTES tion of the further text from यथोपदिदेश to the end of the sentence इत्थङ्कारं च प्रकीर्णत्वात् (P. 1. l. 14.) with this प्रतिज्ञावाक्य appears quite logical and coherent. l. 1. काव्यम्। This word denotes the purpose of this Mīmāṁsā- śāstra. It is necessary that in the beginning of every work or śāstra the result obtained from such work or śāstra should be stated in order that those who read may readily be interested in it. This practice is observed by all Sūtrakāras. Kumārilabhaṭṭa explains this in the following Kārikā :- सर्वस्यैव हि शास्त्रस्य कर्मणो वापि कस्यचित्। यावत्प्रयोजनं नोक्तं तावत्तत् केन गृह्यते ॥ (S'lokavārttika I. 12.) l. 1. मीमांसिष्यामहे। This verb also indicates that Rājaśekhara wrote his work in the sūtra style in the same way as other S'rauta, Gṛhya and Dharmasūtras were written. Basing on one of the two roots माङ् or मान, सन् प्रत्यय takes place according to the rule of Pāṇini 3-1-6. and the meaning of the word मीमांसा is to be taken as पूजितविचार. The result obtained from this Mīmāṁsā is काव्यविद्यासिद्धि, just as धर्मज्ञान and ब्रह्मज्ञान are obtained from the पूर्वोत्तरमीमांसा। l. 1. श्रीकण्ठः etc. Here Rājaśekhara intends to record the गुरुपरम्परा of this Mīmāṁsāśāstra in order to impress that he is not the sole originator of this S'āstra, as also to show the reason why he had to compose this work while the Science had already been well-established by his predecessors. S'rīkaṇṭha and Brahman are considered by the author as the originators of this Mīmāṁsāśāstra in the same way as Pāṇini and Kaṇāda are said to have obtained the knowledge of their śāstras from Mahādeva, or as Dharma- mīmāṁsā and Bharata's Nāṭyaśāstra are said to have originated from Brahman. l. 1. परमेष्ठि. S'rīkaṇṭha delivered lectures on Kāvyamīmāṁsā or criticisms on Kāvyas to his 64 students headed by Brahman and he, the self-born, also taught the same to his disciples who were born from his mind. These disciples are the sages Bhṛgu and others according to the Vāyupurāṇa (Adh. 65.) and the same statement is made by Rājaśekhara following the same Purāṇa on p. 28. l. 14 of the Kāvyamīmāṁsā.

• [ l. 2. चतुःषष्टये शिष्येभ्यः। Cf. ब्रह्मविष्णुरुद्रगुहबृहस्पतिभार्गवादिशिष्येषु चतुः- षष्टाबुद्धिदं वचः पारमेश्वरम्। (Kāvyamīmāṁsā p. 29 ) ]