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

156 EXPLANATORY NOTES the first time, is given by Vāmana in his Kāvyālaṅkārasūtra. (1. 3. 1-20.) The knowledge of these subjects is known as Vyut- patti and is an essential factor in the composition of poetry. This has been acknowledged by such early writers on poetics as Daṇḍin, Vāmana and others. (See Kāvyādarśa 1–103, and Kāvyā- laṅkārasūtra 1-3-1.) Abhinavagupta, however, holds a different view regarding the definition of Vyutpatti. He says in his Locana (p. 137. N. S. ed.) समस्तवस्तुपौर्वापर्यपरामर्शकौशलं व्युत्पत्तिः । While Mammaṭa defines this Vyutpatti as निपुणता, he does not add any further explanation. Rājaśekhara, however, differs from the Ācāryas, and is inclined to take the subjects लोक, विद्या, प्रकीर्णक etc., as the source of काव्यार्थ or the theme of poetry but not the cause of poetry itself. (See chapter 8th of this work). While defining Vyutpatti he follows Rudraṭa and characterises it as उचितानुचितविवेकः । Cf. छन्दोव्याकरणकलालोकस्थितिपदपदार्थविज्ञानात् । युक्तायुक्तविवेको व्युत्पत्तिरियं समासेन ॥ Rudraṭa 1. 18. In the works of Ānandavardhana and Abhinavagupta the definition of Vyutpatti is similar to that of Rudraṭa. (See Dhvanyāloka p. 137) According to Rājaśekhara, therefore, the faculty of discrimination which is effected by the study of छन्दो- व्याकरण etc, is known as Vyutpatti.

• [ll. 6—10. आनन्द is आनन्दवर्धन the author of ध्वन्यालोक. ध्वनिनाऽतिगभीरेण काव्यतत्त्वनिवेशिना । आनन्दवर्धनः कस्य नासीदानन्दवर्धनः ॥ ( राजशेखरस्य ) Cf. द्विविधो हि दोषः कवेरव्युत्पत्तिकृतोऽशक्तिकृतश्च । तत्राव्युत्पत्तिकृतो दोषः शक्तितिरस्कृ- • तत्वात्कदाचिन्न लक्ष्यते । यस्त्वशक्तिकृतो दोषः स झटिति प्रतीयते । परिकरश्लोकश्चात्र :— अव्युत्पत्तिकृतो दोषः शक्त्या संव्रियते कवेः । यस्त्वशक्तिकृतस्तस्य स झटित्यवभासते ॥ ( ध्वन्यालोक. तृतीयोद्योत. ) This verse is quoted by Hemacandra in his काव्यानुशासनविवेक. ] ll. 6-14. In order to decide the superiority among these two factors: Pratibhā and Vyutpatti, Rājaśekhara quotes here the views held by two earlier writers Ānandavardhana and Maṅgala on