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

NINTH ADHYĀYA 189 audience or readers. Evidently this view of Aparājiti is to be applied only to the drama, because the best poets such as Kālidāsa, Bhāravi, Māgha and others, are found devoting some chapters in their Kāvyas for the lengthy descriptions of such things, and also because the earlier writers on poetics such as Bhāmaha and Daṇḍin have laid down rules on the same lines for Mahākāvyas. The word इह occuring in the two verses of Āparājiti also denotes the lengthy description of मज्जनपुष्पावचय etc. is disallowed only in a particular class of poetry, namely the drama, and not in the Kāvya as a whole. In fact, Āparājiti is to be identified with लोल्लट as Hemacandra attributes the second of these two citations definitely to लोल्लट. (see Kāvyānuśāsana p. 215) Lollaṭa belonged to the Rasa school and a commentary on the Nāṭyaśāstra is also attributed to him. (see Saṅgītaratnākara 1-1. 19. and Abhinavabhāratī. G.O.S. ed. pp. 266 and 274). ll. 10-12. Yāyāvarīya agrees with Āparājiti and adduces another reason in support of the same view that it is the method of presentation only which is responsible in rousing up the different Rasas, and not the actual things that are so presented in the poetry. In order to prove this dictum he cites some verses where the authors of high poetical skill are able to rouse up the different Rasas by means of excellent presentation of common-place happen- ings; whereas, inferior poets are unable to do so even though they may handle very sublime topics. *[l. 23. धत्ते यत्किलकिञ्चितंकगुरुतामेणीदृशां (बालरामायण 10-44).] ll. 13-26. Here the method adopted in describing the river Tāmraparṇī is such that the Rasa of S'ṛṅgāra becomes immediately roused through the उद्दीपनविभाव of the same Rasa. In the next two verses, similarly the Rasas S'ṛṅgāra and Adbhuta are aroused with the help of the उद्दीपनविभाव. रोधोभुवः=shores. पीततमाः=moon. Page. 46. ll. 1.-7. All Mss read: अतिरसवत्ता which ought to be read as अरसवत्ता. This latter reading is more suited to the context and more in harmony with the subject matter of the verse cited below than the former. Rājaśekhara here makes an attempt to prove on