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

118 EXPLANATORY NOTES ter of the Harṣacarita and adduced some reasons to explain why Sarasvatī had to marry Dadhīca and how Vatsa, Bāṇa's Gotraguru, was connected with Sārasvateya. The Vāyupurāṇa and the Harṣacarita seem to have offered materials to Rājaśekhara who while describing the story of Kāvyapuruṣa, the son of Sarasvatī, makes him one of the earliest exponents of the Kāvyamīmāṁsā. For a complete description and origin of Sārasvateya a reference may be made to the 3rd chapter of the present work. l. 3. वृन्दीयसाम्:—more important gods. The word वृन्दारक means divine beings or Devas and it transforms itself into वृन्दीयस् in comparative (vide Pāṇini 6-4-157). l. 4. काव्यपुरुषः—Bhṛgu and S'ukra are known as Kavi. Sārasvateya the descendent of their family is, therefore, called Kāvyapuruṣa (vide Pāṇini 4. 1. 151). l. 4. दिव्येन चक्षुषा:—through divine power. This accounts for his knowledge of सर्वसमय and भविष्यदर्थ. l. 6. काव्यविद्या:—science of poetical composition. l. 6. अष्टादशाधिकरणी:—the collection of 18 Adhikaraṇas or topics. The word Adhikaraṇa is interpreted in several ways, but the following three may be said to be appropriate for the present application of the word. (1) Each discussion regarding Dharma and Brahma introduced by Jaimini and Bādarāyaṇa in their Mīmāṁsāśāstras, is called an Adhikaraṇa. This technical dis- cussion is defined as:— विषयो विशयश्चैव पूर्वपक्षस्तथोत्तरः । प्रयोजनं च (संगतिश्चेति) पञ्चाङ्गं प्राञ्चोऽधिकरणं विदुः ॥ According to this definition an Adhikaraṇa must consist of five limbs, namely, विषय etc., which constitute the actual discussion. Though Rājaśekhara is not entirely in accord with this definition in his Adhikaraṇa of Kavirahasya, his discussions have five limbs such as विषय etc., particularly in respect of the nature of poets, origin of poetry, etc. (2) Secondly, the word Adhikaraṇa means the court of justice. Here Rājaśekhara records his own judgment on several topics pertaining to Kavirahasya after stating the different schools of thought started by the Ācāryas, Surānanda, S'yāmadeva and others which he ultimately rejects. The division into Adhikaraṇas found in the Arthaśāstra and the Kāmaśāstra