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

180 EXPLANATORY NOTES Among the Mīmāṁsakas, the followers of Kumārila are called अभिहितान्वयवादिन् because they hold that a word in a sentence is capable only of expressing its meaning, while its connection with the meaning of other words is decided on seeing the nature of other words in the same sentence. But the Prābhākara school of Mīmāṁsā believes in अन्विताभिधानवाद and holds that the meaning of each word is अन्वित or connected with others. According to this school also अन्वितसामान्य is the expressed meaning of the word, while अन्वितविशेष is the meaning derived by its connection with other words. Page. 37. *[l. 1. नासतो (गीता 2–16.) ll. 1–6. The Sāṅkhyas are called Satkāryavādins while the Naiyāyikas call themselves as Asatkāryavādins, and the two schools are, therefore, opposed to each other. The theory of सत्कार्यवाद is that the effect produced by a cause is not entirely different from the cause, and that the effect also always exists in the cause. Similarly, the cause of an effect does not entirely disappear after the production of the effect, but it exists in the form of that effect. This may be illustrated by the instance of gold and golden ornaments. नासतो विद्यते भावः=a thing that does not exist cannot be produced. नाभावो विद्यते सतः=the existing one (cause) does not perish (after producing the effect). In the verse य एते etc. the same theory is illustrated on the analogy of the earth and earthen vessels, thus showing that the effects are not different from the cause which in this case is earth. *[l. 9. किमीहः किं कायः (महिम्नः स्तोत्र 5).] ll. 7–12. For Rājaśekhara's conception of the existence of Īśvara and his creation of the world, see Nyāyasūtra of Gautama 4. 1. 19–21, Nyāyavārttika of Uddyotakara on these sūtras, Nyāyamañjarī of Jayantabhaṭṭa pp. 190–204 and the Praśasta- pādabhāṣya on Kaṇādasūtra pp. 48–49. Regarding the ऐश्वर्य of Īśvara, the following verse is quoted by Udayanācārya in his Kusumāñjali fifth stabaka:— सर्वज्ञता तृप्तिरनादिबोधः स्वतन्त्रता नित्यमलुप्तशक्तिः। अनन्तशक्तिश्च विभोर्विधिज्ञाः षडाहुरङ्गानि महेश्वरस्य ॥