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

SECOND ADHYĀYA 137 l. 4. Vṛtti is the first concise commentary on the Sūtras. In all Darśanas, or sciences, for instance, the Vṛttis generally precede the more comprehensive Bhāṣyas. l. 5. In the Bhāṣyas, the authors spontaneously raise points of objection in the succeeding portions which seem to militate against the views expressed in the preceding portions of their own text. This is what is known as आक्षिप्य भाषणाद्भाष्यम् । समीक्षा । This word seems to have been used here in the sense of परीक्षा. Generally there are three divisions in the Bhāṣyas i. e. उद्देश, लक्षण and परीक्षा. The Nyāyasūtra and its Bhāṣya deal with the परीक्षा portion in a more comprehensive manner than the other philosophical works. l. 6. A concise commentary on Sūtras or Bhāṣyas is called a टीका. The टुप्टीका of Kumārilabhaṭṭa may be cited as an instance where the commentator only touches the very important points of the Sūtra and the Bhāṣya of the Mīmāṁsāśāstra. Brevity of this टीका will be apparent when it is compared with the other works of his, which are designated by him as the Vārttikas, on the Śābara- bhāṣya. l. 9. After describing the different divisions of the Śāstras, the author here relates the function of a poet who endeavours to compose verses on Śāstric subjects. The Ślokavārttika of Kumā- rila, the Saṅgraha of Vyāḍi and the Vākyapadīya of Bhartṛhari may be taken as illustrative of the qualities of a Śāstrakavi. For further information regarding the Śāstrakavi and his abilities when compared to those of a Kāvyakavi, see p. 17. ll. 5-17 of this work. l. 11. The treatises dealt with above follow the methods of the original Sūtra works and commentaries thereon. But the Prakaraṇa works which appear to be independent treatises introduce only the chief subjects of a Śāstra in order to make the student better fitted for prosecuting higher studies in that Śāstra. l. 13. Sāhitya which is the fifth Vidyā in the Rājaśekhara's scheme of enumeration is defined in this sentence. For the explanation of the phrase यथावत् सहभाव see Bhoja's definition of १८