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

THIRD ADHYĀYA 139 He is the son of Sarasvatī, the goddess of learning, and is brought up in the hermitage of Kavi. The author describes his marriage with Aumeyī the embodiment of Sāhityavidyā or the science of poetry. This Kāvyapuruṣa is described in the first chapter as the earliest teacher of the Kāvyamīmāṁsā and as a divine being from whom poetry took its origin. l. 23. गुरुः। Kāvyapuruṣa was the preceptor of Dhiṣaṇa or Bṛhaspati because he received instructions on the Kāvyamīmāṁsā from Sārasvateya, and composed a chapter on it dealing with the Doṣas (see p. 1. l. 12.) बृहतां पतिः। The word Bṛhaspati is formed according to the rule of Pāṇini (6-1-157) and thus it denotes a divine being. l. 24. पुत्रीयन्ती=being desirous of a son. तुषारगिरौ=mountain of snow i. e. the Himālayas. Page. 6. l. 1. To complete the quotation 'पुत्रं ते सृजामि' the word इति is to be added at the end. But as in many places Rājaśekhara overlooks this dictum, इति has been added in the present edition wherever found necessary. l. 2. छन्दस्वतीं वाचम्=metrical composition. In the mythologi- cal story related by Rājaśekhara, the reason why Sarasvatī was desirous of obtaining a son is not clearly explained. Moreover, Brahmā is here mentioned as the creator of Sārasvateya. But the story of the birth of Sārasvateya as recorded in such earlier works as the Vāyupurāṇa, Mahābhārata and Harṣacarita differs in some important points from the story recorded in the present work by Rājaśekhara. Bāṇa in his Harṣacarita gives adequate reasons why Sarasvatī came down to earth, married Dadhīca, the son of Cyavana, and gave birth to Sārasvateya. These reasons are not found in any of the Purāṇas. In the Vāyu- purāṇa also, only the story of the marriage of Sarasvatī with Dadhīca, son of Cyavana, and of the birth of Sārasvata who became a master of all sciences through her blessings, is recorded, mostly on the model of Bāṇa (see Vāyu-Adh. 65). The fact that in this respect Vāyupurāṇa was followed by Bāṇa is clearly apparent not only because that a number of