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

182 EXPLANATORY NOTES Page. 38. l. 3. सर्वपार्षदत्वात्='because it is fit for all kinds of cultured associations.' The word Pārṣada may refer to the Vedic Sūtra literature belonging to several pariṣads as well. The Prātiśākhya works are included in the Pārṣada literature. The word generally means grammatical works affiliated to the Vedas. See Nirukta

1. 17 and the Prātiśākhya section of the History of Ancient Sanskrit Literature by Max Muller, (p. 68-70) ll. 7-9. समयविद्या='religious doctrines'. The terms घोर, घोरतर, ब्रह्म, विद्या, कला, and परापरपद refer to the diffe- rent tenets of the doctrine of the S'aivites. ll. 10-13. That the Pāñcarātra doctrines are based solely on the theory of the four Vyūhas of प्रद्युम्न, अनिरुद्ध, सङ्कर्षण and वासुदेव, is explained here in detail. सर्वज्वर=the sufferings both mental and physical. ll. 14-17. The Mahāyāna School of Buddhism enjoins that the Bodhisattva should have great compassion for the suffering humanity and should not receive emancipation, though fully entitled to it, until the whole creation is delivered. Further, the Bodhisa- ttva is required to work continuously for the emancipation of living beings by sacrificing his own merits, and taking the consequence of all bad actions done by others on himself. This theory of the Mahāyānists and the description of the सुखावती heaven, which is above the ten Bhūmis are the subject-matter of this verse कलिकलुष, etc. Kumārilabhaṭṭa quotes the same verse in his Tantravārttika and attributes its origin to Buddha (Tantravārttika 1-3. 2.). The Hīnayānists, on the other hand, possess no such compassion for the suffering humanity as Mahāyāuists do, and they desire emancipation only for themselves. In this verse the methods of a Mahāyānist Bodhisattva are described. For further information on the two Yānas of the Buddhists compare Tattvasaṅgraha: (p. 872.) ये तावज्जात्यादिदुःखोत्पीडितमानसाः संसारादुद्व्रस्तमनसः तदुपशममात्मनः प्रार्थयन्ते तेषां श्रावकादिबोधिनियतानां संसाराद्भयमेव नैरात्म्यभावनाथित्वनिमित्तम् । ये तु गोत्रविशेषात्प्रकृत्यैव परहितकरणैकाभिरामाः संस्कारादिदुःखत्रितयपीडितं जगदवेक्ष्य कृपापरतन्त्रतया तद्दुःखदुखिनः स्वात्मनि व्यपेक्षामपास्य सकलानेव संसारिणः आत्मत्वेनाभ्युपगताः तत्परित्राणाय प्रणिदधते तेषां करुणैव भावना प्रवृत्तिनिमित्तम् ॥