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

SEVENTEENTH ADHYĀYA 249 देशः । सप्ततिसहस्राणि गुर्जरो देशः पारतश्च । अह्वडलक्षाणि ब्राह्मणपाटकम् । नवलक्षाणि डाहलाः । अष्टादशलक्षाणि द्विनवत्यधिकानि मालवो देशः । षट्त्रिंशल्लक्षाणि कान्यकुब्जः । अनन्तरमुत्तरापथं दक्षिणापथं चेति । Hemacandra in his अभिधानचिन्तामणि explains the names of countries as follows:— प्राग्ज्योतिषाः कामरूपा मालवाः स्युरवन्तयः । त्रैपुरास्तु डाहलाः स्युश्चैद्यास्ते चेदयश्च ते ॥ वङ्गास्तु हरिकेलीया अङ्गाश्चम्पोपलक्षिताः । साल्वास्तु कारकुक्षीया मरवस्तु दशेरकाः ॥ जालन्धरास्त्रिगर्त्ताः स्युः तायिकास्तार्जिकाभिधाः कश्मीरास्तु मधुमताः सारस्वता विकर्णिकाः ॥ वाहीकाष्टकनामानः वाल्हीका बाल्हिकाद्वयाः । तुरुष्कास्तु साखयः स्युः कारूषास्तु बृहद्गृहाः ॥ लम्पाकास्तु मुरुण्डाः स्युः गांवीरास्तु कुमालकाः । प्रत्यग्रथास्त्वहिच्छत्राः कीकटा मगधाद्वयाः ॥ औड्राः केरलपर्यायाः कुन्तला उपहालकाः । अभिधानचिन्तामणि. 4. 22-27. Jayamangala in his commentary on the वात्स्यायनकामसूत्र locates the various countries as under:— वङ्गा लौहित्यात् पूर्वेण । अङ्गा महानद्याः पूर्वेण । कलिङ्गा गौडविषयाद्दक्षिणेन । वाहीकदेश्या उत्तरापथिकाः । आवन्तिका उज्जयिनीदेशभवाः । ता एवापरमालव्यः । पश्चिमसमुद्रसमीपे- ऽपरान्तदेशः । अपरमालवपश्चिमेन लाटविषयः । नर्मदाया दक्षिणेन देशो दक्षिणापथः । तत्र कर्णाट- विषयात् पूर्वेणान्ध्रविषयः । नर्मदाकर्णाटविषययोर्मध्ये महाराष्ट्रविषयः । कर्णाटविषयाद्दक्षिणेन द्रवि- डविषयः । कोङ्कणविषयात् पूर्वेण वनवासविषयः । For the description of the countries lying on the way from Ceylon to Ayodhya, see his own बालरामायण (X, 26-96). For the modern equivalents of these places, see Cunningham's 'The Ancient Geography of India', 'The Geographical Dictionary of Ancient and Mediæval India" by N. L. Dey, and "The Original Inhabitants of India" by G. Oppert. For products cf. स्थलपथो हैमवतो दक्षिणापथाच्छ्रेयान्, हस्त्यश्वगन्धदन्ता- जिनरूप्यसुवर्णपण्यास्सारवत्तराः इत्याचार्याः । न इति कौटिल्यः । कम्बलाजिनाश्वपण्यवर्जाः शङ्खवज्रमणिमुक्तासुवर्णपण्याश्च प्रभूततरा दक्षिणापथे । कौटिलीय अर्थशास्त्र p. 298. ] ३२

250 EXPLANATORY NOTES Page. 95. ll. 1–2. In this verse the figure विरोधाभास is shown by the words अपूर्व etc. *[ l. 5. एकं ज्योतिर्दृशो ( सूर्यशतक. 13 ) l. 10. MSS of विवेक read दशदिकूटपर्यन्त. ] l. 11. स्थूललक्ष्य=one who cannot observe minutely. *[ l. 14. Viveka reads द्विधा च दिव्यव्यवहारः ] ll. 12–14. विवक्षापरतन्त्रा=depending on the desire of the speaker. When an astronomer explains the position of directions, he takes recourse to the position of heavenly bodies such as Citrā, Svātī, Dhruva, etc. The direction east is decided by seeing the inter- mediate distance between the two stars चित्रा and स्वाती. Here the word चित्रास्वात्यन्तर denotes also the day on which the sun’s position is between these two stars. That day is known as विषुवान् when the day and night are equal. There are two such days in a year and they are known as चैत्र or शारदसम्पात and रैवत or वसन्तसम्पात. Only on these two days the sun’s position is exactly to the east of the earth at the time of rising, and exact west at the time of setting. In all the other days of the year the sun rises either to the north or to the south in the eastern horizon and the day or night is either longer or shorter according as it is either the Summer Solstice or the Winter Solstice. People in ancient days used to determine the correctness of the eastern direction by the rise of the sun on the विषुवत् day when the sun rises between the चित्रा and स्वाती constellations, or in other words, when he is in the last degrees of the sign of Virgo. Kātyāyana and his commentator Karkācārya, for instance, have adopted this method of चित्रास्वात्यन्तर to determine the correctness of the eastern direction for the Vedic rites. cf: समे शङ्कं निखाय शङ्कुसम्मितया रज्वा मण्डलं परिलिख्य यत्र लेखयोः शङ्कप्रच्छाया निपतति तत्र शङ्कं निहन्ति । सा प्राची । ( कात्यायनशुल्बसूत्र २.) दक्षिणायने तु चित्रां यावदादित्य उपसर्पति । उदगयने स्वातीमिति । विषुवतीये त्वहनि

SEVENTEENTH ADHYĀYA 251 चित्रास्वात्योर्मध्ये एवोदयः। अतस्तन्मध्ये शङ्गुर्गतैव च्छाया भवति + + + + अपि चाभियुक्तो- पदेशः “चित्रास्वात्योरन्तरालं प्राची” इति। न तदन्तरालमादित्यो जहाति। (कर्कभाष्य. २.) *[ l. 17. द्विन्नेः (विद्धशाल. I. 11.) ll. 21–22. For यियासुः and जिहासुः MSS of विवेक read यियासन् and जिहासन्। l. 23. पश्य पश्चिमदिगन्तलम्बिना (कुमार. VIII. 32)] Page. 96. *[ l. 1. अस्त्युत्तरस्याम्-(कुमार 1.1) l. 6. यादांसि. (बालरामायण. VII. 45)] l. 7. Printed editions of the Bālarāmāyaṇa read as वामेन चन्दन- गिरेरुत दक्षिणेन। *[ l. 14. Read उत्तरादावप्युत्तरदिगभिधानम्। l. 15. तत्रागारम् (मेघदूत. II. 12)] Page. 97. l. 3. मुरल is a country situated in the southern part of India according to the geography given on page 93. l. 26. l. 7. For the country of the Yavanas situated in the western India, see page 94. l. 5. ll. 9–12. The readings of this verse in the Viddhasālabhañjikā (1-25) and the Bālarāmāyaṇa (5-38) are given below for comparison. Viddhaśālabhañjikā : साम्यं सम्प्रति सेवते विचकिलं षाण्मासिकैर्मौक्तिकैः बाह्लीकीदशनव्रणारुणदलैः पत्रैरशोकोऽर्चितः। शृङ्गालम्बितकोटि किंशुकमिदं किंचिद्द्विवृन्तायते माञ्जिष्ठैः स्तवकैश्च पाटलतरोरन्यैव काचिल्लिपिः ॥ Bālarāmāyaṇa:- सूते संप्रति दुग्धमुग्धसुभगं पुष्पोद्गमं मल्लिका बाह्लीकीदशनव्रणारुणदलैः पत्रैरशोकोऽर्चितः। शृङ्गाल्लम्बितकोटि किंशुकमिदं किंचिद्द्विवृन्तायते माञ्जिष्ठैर्मुकुलैश्च पाटलतरोरन्यैव काचिल्लिपिः। Here Rājaśekhara seems to have introduced a change in his own verse to suit the context. l. 15. Hastināpura, where Kurupāṇḍavas ruled, is situated in the Madhyadeśa according to its situation mentioned on page 94. l. 17.

l. 18. The same verse युधिष्ठिर etc. may be taken to show मध्यदेश्यश्यामता also, as poets do not differentiate the two colours कृष्ण and श्याम according to the statement made in कविसमय. see p. 84. l. 23. ll. 21-22. Construe:-उत्तरकोसलेन्द्रपुत्र्याः तव नवनीतपिण्डगौरे अलिके प्रतिफलत् मृगाङ्कबिंबं मृगमदपत्रनिभेन लाञ्छनेन अवगतम् । Here the word नवनीतपिण्डगौरे shows the colour of a woman belonging to मध्यदेश. *[l. 25. कपोले जानक्याः (हनुमन्नाटक. III. 50.)] The MS. B. and two MSS of विवेक read स्मरस्मेरः स्फारोड्डमरपुलकं वक्त्रकमलम् । The reading of the A. MS. is adopted in the text.] ll. 25-26. The Videha country is included in the list of countries in the eastern part of India. The colour of Jānakī there- fore is expected to be black or कृष्ण. But she is described here as white or गौर because she belonged to a royal family. This verse is also found in the drama Mahānāṭaka or Hanumannāṭaka, and describes the state of Rāma's mind when he was awaiting the arrival of the army of Khara and his brothers at Pañcavaṭī. From this quotation, found originally in the Mahānāṭaka and quoted subsequently by Rājaśekhara, it should not be presumed that the text of the Mahānāṭaka as available to-day is the genuine one, or was composed before the Kāvyamīmāṁsā. The drama as at present available seems to be a compilation of verses pertaining to the story of Rāma by a later writer who flourished in the 10th century or later. The present drama contains verses of early dramatists such as Bhavabhūti, Rājaśekhara and others, and it is thus reasonable to suppose that the author flourished a little after the time of Rājaśekhara. The verse पृथ्वि स्थिरा भव of the Bālarāmāyaṇa (1-48) occurs in the Mahānāṭaka (1-29) and the verse चूडाचुम्बित- कङ्कपत्र etc. of Bhavabhūti appears in the Mahānāṭaka (2-3). It cannot, however, be denied that there was a Mahānāṭaka quite different from the available text because some writers on drama- turgy cite a Mahānāṭaka as one of the best dramatic compositions. Śāradātanaya, for instance, in his Bhāvaprakāśana gives the des- cription of the Mahānāṭaka thus:- सर्ववृत्तिविनिष्पन्नं सर्वलक्षणसंयुतम् । समग्रं तत्प्रतिनिधि महानाटकमुच्यते ॥ P. 241-5. तद्वामोऽहं यथैत्यादि महानाटककल्पितम् । P. 279-22.

SEVENTEENTH ADHYĀYA 253 It cannot, therefore, be definitely said that this verse कपोले etc. formed part of the gunuine and the original Mahānāṭaka composed earlier than the Kāvyamīmāṁsā. It is also possible that it belonged to some other drama dealing with the Rāma-story which was composed earlier than the Kāvyamīmāṁsā and later on added to the Mahānāṭaka. Construe this verse thus :- जानक्याः करिकलभदन्तद्युतिमुषि कपोले स्फारोड्डमरपुलकं वक्त्रकमलं सरस्मेरःमुहुः पश्यन् etc. Page. 98. ll. 3-4. Rukmiṇī, the daughter of the king of Vidarbha, is expected to be of black complexion as the Vidarbha country is included in the southern India. But, here, she is described as गौर or पाण्डु because she belonged to a royal family. l. 5. एवमन्यदपि etc. Hemacandra quoted the whole chapter upto this line without expressing his indebtedness to Rājaśekhara but omited the two verses, निगदित etc in his Viveka. ll. 6-9. It is said here that any description contrary to the geographical peculiarities of any country is considered as a blemish in composition and, therefore, poets are advised to be careful in avoiding this Doṣa in their works. cf. Bhāmaha 4,29-30; Daṇḍin 4,40-44 and Vāmana 2,2,23. तदुदाहृतयस्तु दोषेषु । Instances of देशविरोध are illustrated by the author in the chapter dealing with the blemishes of composition or the 16th Adhikaraṇa of the Kāvyamīmāṁsā. This passage also shows that Rājaśekhara, intended to complete this Kāvyamīmāṁsā in 18 Adhikaraṇas as enumerated in the first page of this work. सूत्रितः । This word also indicates that the author's intention was to write this work in the form of Sūtras on the model of the Arthaśāstra and the Kāmasūtra. मद्भुवनकोशम् । According to the list of subjects given on p. 2. l. 4., Bhuvanakośa seems to be the subject-matter of the last chapter of this Adhikaraṇa कविरहस्य, and it immediately follows देशकालविभाग of 17th and 18th chapters. But instead of that, Kālavibhāga is treated as the last subject and the chapter-colophon also shows that the first Adhikaraṇa कविरहस्य ends with the chapter on Kāla- vibhāga. It may, therefore, be surmised that probably there were some more Adhyāyas dealing with the Bhuvanakośa even after

254 EXPLANATORY NOTES the Kālavibhāga chapter in order to complete the first Adhikaraṇa, and these are irretrievably lost to us just as the other 17 Adhi- karaṇas. This Bhuvanakośa does not seem to be a separate work of Rājaśekhara because he mentions this as a part of the Kāvya- mīmāṁsā, and also because the author is known to have composed only six works as mentioned in the Bālarāmāyaṇa. cf. विद्धि नः षट् प्रबन्धान्। 1–12. Such being the case, the Bhuvana- kośa cannot be included in this list of six works, and it is very improbable that Rājaśekhara should compose an independent work by name Bhuvanakośa in addition to this voluminous work Kāvyamīmāṁsā. The following six works may be taken as his composition: the four dramas, the Kāvyamīmāṁsā and the Haravilāsa Kāvya. For detailed information, see introduction.

Adhyāya XVIII. l. 13. This line is not found in any of the MSS of this work. On the authority of Hemacandra who quoted the whole chapter in the same order in his Kāvyānuśāsanaviveka, this line has been added on to the text. *[l. 14. काष्ठा etc. cf. with this, the division of time in कौटिलीयार्थ- शास्त्र p. 108. Read समेते।] ll. 14–15. This verse is found in the Vāyupurāṇa with slight modifications: काष्ठा निमेषा दश पञ्च चैव त्रिंशच्च काष्ठा गणयेत् कलान्तम्। त्रिंशत्कलश्चैव भवेन्मुहूर्तः तैस्त्रिंशता रात्र्यहनी समेते। chapter 50–169. In the Arthaśāstra the division of time is different:— द्वौ त्रुटौ लवः। द्वौ लवौ निमेषः। पञ्च निमेषाः काष्ठा। त्रिंशत्काष्ठाः कला। चत्वारिंशत्कला नाडिका। द्विनाडुको मुहूर्तः। पञ्चदश मुहूर्तो दिवसो रात्रिश्च। It may be noted that Kauṭilya states five Nimeṣas as equi- valent to one Kāṣṭhā, and eighty Kalās as equivalent to one Muhūrta. But according to Vāyupurāṇa 15 Nimeṣas make one Kāṣṭhā while thirty Kalās make one Muhūrta. ll. 16–25. Compare Arthaśāstra 2. 20. 38 on the subject of देशकालमान। *[l. 21. The Viveka reads वर्धमानसोमशुक्लिमा and वर्धमान सोमकृष्णिमा.]

EIGHTEENTH ADHYĀYA 255 Page. 99. *[l. 1. Cf. मधुश्च॒ माधव॑श्च शु॒क्रश्च॒ शुचि॑श्च॒ नभ॑श्च नभ॒स्य॑श्चेषश्चोर्ज॑श्च॒ सह॑श्च सह॒स्य॑श्च तप॑श्च तप॒स्य॑श्चोपयाम गृहीतोऽसि । तैत्तिरीयसंहिता. 1-4-14-1.] ll. 1-3. The names नभानभस्य etc. are Vedic terms for twelve months. l. 4. पूर्वो वायुः । The wind originates in the eastern horizon. The Ācāryas think that the wind originates from the west in the rainy season, and that by the eastern wind the clouds are dispersed and therefore the rains are obstructed. ll. 7-8. अम्भोभृत=filled with water. वारुणा:=belonging to the west, the direction assigned to the god *Varuṇa. *[l. 10. पौरस्त्यस्तोयदतः । सूर्यशतक. 55. There the reading is पवनः ]. l. 22. सारी=full of the essence. *[l. 24. लम्पाकीनां (बालरामायण 5-35).] ll. 24-27. Rājaśekhara seems to have changed the reading of this verse from the version adopted by him in his Bālarāmāyaṇa in order to suit the present context. The last line in the Bālarāmāyaṇa reads:—हैमना वान्ति वाताः । According to the list of countries given above on page 94, the countries Limpāka, Valhava and Kulūta mentioned in this verse, are situated in the northern part of India. Page. 100. l. 5. Reading मिलितमलयजः seems to be better than मलितमलयजः and it means that the southern wind comes in contact with the products of the Malaya mountains. सीमन्तिनीनाम्, must be connected with मानचौरः । l. 11. वीतार्णसाम्=bereft of water. l. 15. कुकूलम्=a fire made of chaff. l. 16. कार्शोनवै:=weapon made of fire. l. 17. Here Rājaśekhara describes the six seasons of the year and enumerates the customs adopted in those seasons, and asks poets to follow the same method in their poetry. He also records the

256 EXPLANATORY NOTES effects on the natural and seasonal changes on the produce of the country and on men, women and animals. He further describes the seasonal changes as recorded by early poets, and the practices of civilized people and rich men during these seasons. l. 18. The fact that the Balākās or cranes conceive under the influence of the clouds and that the growth of bamboos is depen- dent on the clouds, is handed down by tradition alone and is alluded to by the early poets. cf. मेघाभिकामा परिसंपतन्ती संमोदिता भाति बलाकपङ्क्तिः । Rāmāyaṇa. गर्भाधानक्षणपरिचयान्नूनमाबद्धमालाः सेविष्यन्ते नयनसुभगं खे भवन्तं बलाकाः । Meghasandeśa. 9. गर्भं बलाका दधतेऽभ्रयोगान्नाके निबद्धाबलयः समन्तात् । Karṇodaya. l. 24. This remark चकोरहर्षी seems to be new inasmuch as the Cakoras are known traditionally to feel happy in a moon-lit night but not in the rainy season, or is it a scribe's error for the word मयूरहर्षी ? यतिचारचौरः=because during the rainy season the Yatis are not allowed to wander under the laws of the Dharmaśāstra. *[l. 26. MSS. B. and C. of Viveka read किल कामिनीभिः ] l. 26. The reading किल कामिनिभिः seems to be better than करिकामि- निभिः for the context. l. 27. चतुः समम् । An unguent in which the four things, sandal, agallochum, saffron and musk are mixed. The things mentioned in this verse are the primary luxuries of the rainy season. Page. 101. l. 1. The चातक birds are believed to drink only the rain-water. l. 4. विषम्=water. l. 8. घर्मात्ययः=the end of summer. l. 10. Peacocks are known to become happy at the sight of the clouds or in the rainy-season but not when the clouds disappear in Autumn. But, here in the description of the S'arat season the reading गर्जयन्ती विमदान् मयूरान् seems to go against the tradition.

EIGHTEENTH ADHYĀYA 257

The reading तर्जयन्ती is, therefore, suggested here and this means that the S'arat season threatens the peacocks by removing the clouds. The reading द्रागर्जयन्ती is also suited to the context. *[l. 20. चन्द्रिकांबुनीलावभासम् may be taken as one phrase. l. 21. विवेक reads सुरेभवीथी दिवि सावतारा ।] l. 21. The meaning of this line is not quite clear. सुरेभ refers to Airāvata the elephant of Indra. The reading of the Kāvyānu- śāsanaviveka दिवि सावतारा suggests the meaning that a row of stars begins to appear in the sky. l. 25. बुध्यते च etc. mean that god Viṣṇu gets up from his sleep on the day of उत्थानैकादशी while आषाढैकादशी is known as देव- शयनैकादशी or the day on which Viṣṇu goes to sleep. l. 26. कलमा:=the first paddy crop. l. 27. The old आमलक is preferable for medicinal purposes. This verse केदार एव etc. is quoted in the S'uktimuktāvali (G. O. S. edition. p. 229) with the remark कस्यापि.

Page. 102. ll. 1-2. Both the words एर्वारुक and त्रपुसीफल mean cucumber. *[l. 7. तीक्ष्णम् attributed to Bhāsa in S'ārṅgadharapaddhati p. 593. ll. 9-10. चित्तमन्तः instead of धर्मचिन्ता, पङ्कः instead of पङ्कम् are the different readings.] ll. 7-10. This verse also is quoted in the Sūktimuktāvali. The reading धर्मचित्तम् seems to be better than धर्मचिन्ता. Read पङ्कः for पङ्कम्. l. 11. नद्यो वहन्ति is quoted in the Sūktimuktāvali as anonymous. *[l. 14. Read मीनानुसारिबकदत्तकरालफालाः] l. 14. फाल=tilling. *[l. 20. द्वित्रि is attributed to कालिदास in सुभाषितमुक्तावली. l. 26. वराहव्रणौणि नवौदनानि may mean rice cooked along with the flesh of a boar]. l. 26. वराहव्रणौणि etc. Rājaśekhara seems to describe here the habits of uncivilized people. Similar description is found on page 39 lines 8-9 of this work. Cf. ३३

258 EXPLANATORY NOTES इक्षुदण्डस्य मण्डस्य दध्नः पिष्टकृतस्य च । वाराहस्य च मांसस्य सैष गच्छति फाल्गुनः ॥ The word वराहवभ्राणि seems to mean वराहमांस । Page. 103. l. 6. त्रिशङ्कु is a star which is believed to represent the king Triśaṅku of Ayodhyā who rose to heaven by the spiritual power of Viśvāmitra. This star becomes visible in this season. l. 9. खाण्डवः=sugar-candy. l. 13. The word हेमन्तधर्मा is grammatically correct according to the rule ‘धर्मादनिच् केवलात्’ 5-4-124 of Pāṇini. l. 18. पृथुरतक्रमपीतशीतम् । This word may be taken as an adverbial clause to स्वपन्ति or an adjective to रजनी when it is changed to ॰शीताम् । Page. 104. l. 3. सौभाग्यम् etc. This idea is derived from the verse of Vālmīki quoted already in this work. p. 71. l. 6. Cf :- रविसङ्क्रान्तसौभाग्यस्तुषाराविलमण्डलः । निःश्वासान्ध इवादर्शश्चन्द्रमा न प्रकाशते ॥ Rāmāyaṇa 3. 16. 13. The purport of this verse is as follows :- The faculty of pleasing every-one belongs naturally to the moon ; the sun seems to be endowed with this faculty in winter days, and consequently, the moon is deprived temporarily of the faculty of pleasing all in winter nights. l. 5. सिद्धार्थयष्टि=the plant of the white mustard. l. 15. दरिद्रनिन्द्यः । Because poor people do not possess sufficient clothing to protect themselves in winter. *[l. 17. अभिनववधू. attributed to मालवरुद्र in औचित्यविचारचर्चा and to भास in सुभाषितहारावलि, found also in सरस्वतीकण्ठाभरण. The first Pāda is found in वामनालङ्कार too.] l. 24. पृथ्बीमपि=though quite large. Page. 105. ll. 5-6. The worship of Gaurī and the love-god or Manmatha is introduced here.

EIGHTEENTH ADHYĀYA 259 l. 11. महारजनांशुक=clothing with golden embroidery. ll. 23-26. The purport of this verse is that ladies learn from the spring how to twist their hair into a braid on seeing the Mādhavī buds which grow on the advent of the spring; also, how to speak sweetly on hearing the sweet tone of the cuckoos and to worship Manmatha with the flowers of Damanaka tree. Page. 106. ll. 1-4. For similar description, compare :- कुरवक कुचाघातक्रीडारसेन वियुज्यसे etc. Kāvyamīmāṁsā p. 73. l. 10. and मुखमदिरया पादन्यासैः विलासविलोकितैः बकुलविटपी रक्ताशोकस्तथा तिलकद्रुमः । Ibid. p. 73. ll. 14-15. l. 9. गुवाकः=the betel-nut tree. l. 10. हिन्ताल=a kind of palm tree. *[l. 24. Read सक्तुधाने ] l. 24. सक्तुपान=a drink prepared with rice-flour. शुचौ=in the months of Jyeṣṭha and Āṣāḍha. l. 25. प्रगे=early in the morning. l. 26. कायमान=a hut. Page. 107. l. 2. मुष्टियोगः=handy combination, i. e. materials easily available to alleviate the heat of the summer. l. 20. उच्चारघट्टघटिकावलयाः=a row of pitchers creating noise at the entrance of the wells. l. 25. रसाला=curd mixed with sugar and spices. Known also as श्रीखण्ड. सहकाररसार्चिता=to which the essence of the mango fruit is added. l. 26. जलभक्तम्=cooked rice mixed with water. मन्थाः=curd which has been churned. Page. 108. l. 1. मृगलावरसाः=essence of deer and the Lāva birds. l. 4. तार=a big pearl.

260 EXPLANATORY NOTES *[l. 18. च्युतसुमनसः attributed to मालवकुवलय in औचित्यविचारचर्चा; quoted in वामनालङ्कार. III. 2, 5. There the second pāda is मलयमरुतः सर्पन्तीमे वियुक्तधृतिच्छिदः । The Vṛtti runs as: ऋतुसन्धिप्रतिपादनपरेऽत्र द्वितीयपादे प्रक्रमभेदः । एवं द्वितीयपादः पठितव्यः ‘मनसि च गिरं बध्नन्तीमे किरन्ति न कोकिलाः ।] l. 20. Construe : सवितुः मरीचयः शीतोल्लासं लुनन्ति । न च ऊष्मोदयदायिनीं जरठता- मालम्बन्ते । Kṣemendra explains in his Aucityavicāracarcā the meaning of this verse in the following passages :- अत्र शिशिरवसन्तकान्तोपवननवरसोल्लाससूच्यमानमनसिजोत्कण्ठावर्णनायामृतुसंधिसमुचिताः कुन्दाः कुसुमावसानशून्यतनवः, किंशूकाशोकाः कलिकोद्गमभरालसाः, मनसि कोकिलाः कलकूजितान्य- नुसन्दधति, रवेर्मरीचयः शीतोल्लासमथ च निवारयन्ति न च सन्तापदायिनीं प्रौढतामालम्बन्ते ॥' l. 23. This verse appears also in the Viddhaśālabhañjikā of our author (1-23). Page. 109. *[l. 2. साम्यम् Cf. विद्धशालभञ्जिका. 1-25] l. 2. The first line alone of this verse is taken from 1-25 of the Viddhaśālabhañjikā, while the other three lines are newly com- posed in order to suit the context. *[l. 9. खं वस्ते quoted in सरस्वतीकण्ठाभरण II.] ll. 9-12. In this verse the commencement of the rainy season is described. Here the blossoming of the lotus which happens in summer, is described as continued in the rainy season also. ll. 14-19. Here Rājaśekhara states some other signs of previous seasons which are described as continued in subsequent seasons. Here धूलीकदम्ब, a sign of the summer, is described in this verse to represent धाराकदम्ब of the rainy season. In this verse all adjectives apply to the subject represented by the word समरवारि- धरागमस्य । ll. 20-25. Here it is stated that the Jātī flower which is known in the rainy days as कार्दमी or ‘muddy', continues blossoming even in Autumn when its fragrance is enriched. Page. 110. ll. 1-2. In this verse, the commencement of S'arat and a new- comer from his wanderings, are described as similar by the उपमा and श्लेष figures of speech. Here the days of S'arat season are stated as similar to the legs of the new-comer.

EIGHTEENTH ADHYĀYA 261 l. 4. Bāṇa, Āsana and Kuruṇṭakas represent different kinds of plants. *[l. 7. द्वादशमासः। cf. पञ्चपादं पञ्चर्तैवः.........हेमन्तशिशिरावेकीकृत्यैयं कल्पना। शङ्करभाष्य on प्रश्नोपनिषद् 1. 11.] l. 7. All the signs of Hemanta are here said to continue even in S'is'ira, as 'these two are not generally considered as separate seasons. l. 9. सुरभिः=the spring or वसन्त. The three verses beginning from गेहे वाहीकयूनाम्, illustrate an in- stance of descriptive method in which the signs of Hemanta and S'is'ira are said to continue even in the spring. ll. 11–14. In this verse, the flowers of दमनक etc., are described as continued even in the spring. ll. 17–18. Construe:—श्रवणकटु रटत् नवमधुपटलीलम्पटं षट्पदानां चकं कर्पटेन धुन्वन् सोत्कण्ठः अभ्येति। *[l. 19. धुनानः कावेरी quoted in सदुक्तिकर्णामृत ( 1–457 )] ll. 24–25. Here, the signs of the spring and the winter are described as continued in the summer. Page. 111. *[l. 1. कर्णे स्मेरं शिरीषम् ( बालरामायण. 5. 26 )] l. 2. कलाची=fore-arm. The Bālarāmāyaṇa reads the second line as:—कण्ठे माला विशाला वपुषि च नलिनीमूलकाण्डाः कलापाः। But the reading found here seems to be better than that of the Bālarāmāyaṇa. l. 9. एवमुदाहरणान्तराणि । For the other examples illustrating natural sceneries of different countries and the costume and manners of ladies inhabit- ing them, a reference may be made to the author's other works such as the Bālarāmāyaṇa, Karpūramañjarī, Viddhasālabhañjikā and Bālabhārata where he has exhibited his profound knowledge of the subject, particularly, of the seasonal changes and the topo- graphy of the different parts of India. ll. 10–11. Here Rājaśekhara says that the commencement, development and continuation of the different seasons are described

262 EXPLANATORY NOTES here only in a very concise form, and that the other characteristics of the seasons, therefore, should be imagined by the poets themselves. नामग्राहं कियद्ब्रूमः। The author regrets here his inability to deal in detail with everything that he happened to know. This testifies to his vast knowledge and his love of the subject. It may further be said that there is no other work in the Sanskrit literature, superior to this portion of the Kāvyamīmāṁsā on the subject of the description of the different seasons. The inferiority of such works as the Ṛtusaṁhāra will be quite apparent when it is compared with this chapter. ll. 12–13. Here the author advises other poets not to record their observations indiscriminately in their compositions but to adopt only the method followed by the early poets as their chief guide while describing. l. 14. Rājaśekhara wants to close this chapter on seasons and their divisions after noting down two more points regarding the flowers and fruits which also belong to the main theme of this chapter. According to Rājaśekhara flowers are required to serve six different functions, such as:—(1) शोभा beauty (2) अन्धस् food (3) गन्ध smell (4) रस essence (5) फलम् fruits (6) अर्चनम् worship. There is no seventh function to be served by them except to wither and decay in the forest. ll. 16–23. A period of four months is to be allowed by poets while describing the process of transformation from a flower to a ripened fruit. This period of four months refers only to the case of the flowers of the trees and not to those of the creepers in which case the period of maturity is two months only. ll. 24–25. Here Rājaśekhara classifies fruits under six heads according to their form. The word व्याज here means pretence. In every fruit the kernel is hidden in the useless and rough skin and this is what is known as pretence. This pretence also varies in six ways by its position in the fruits, either inside or out-side or in both places, and so on. All fruits are divided into six groups following the nature of the pretence of the fruits. Page. 112. ll. 1–4. The fruit of the Lakuca tree has व्याज only in the middle and all other portions of it are useful. This fruit may be like the Ciku (चिकु) fruit of the present day.

EIGHTEENTH ADHYĀYA 263 Mocā or plantain has its व्याज only on the skin. Āmra or mango fruits have their व्याज both in the seed as well as in the skin, and the fruit ककुभ has the व्याज everywhere. This seems to be the fruit of the अर्जुन tree. The Panasa fruit has many व्याज both in and out, and, therefore, it is called बहुव्याज । नीलकपित्थ seems to be a variety of the Kapittha fruit and it has no व्याज anywhere. ll. 5-8. Here Rājaśekhara advises poets to take more care to keep up the propriety ( औचित्य ) in description than the rules of poetics. For example, all the different seasons should not be, as a rule, described together in one particular place; but one or two only may be dealt with in different places in the composition, not necessarily in the same order as the seasons appear. ll. 9-10. अवधान is शक्ति or Pratibhā. Cf. अवधानातिशयवान् रसे तत्रैव सत्कविः । भवेत्तस्मिन् प्रमादो हि झगित्येवोपलक्ष्यते ॥ Dhvanyāloka, 3-29. ll. 11-12. Here the author mentions the subject of this chap- ter as the division of time, and states that due to the lack of accurate knowledge, poets are apt to be confused while handling this subject. An accurate knowledge of this subject often makes poets superior. *[ l. 13. राजशेखर. The following verse in सरस्वतीकण्ठाभरण contain- ing the name राजशेखर seems to have been taken from his हरविलास. अष्टपत्रमेव कविनामाङ्कं यथा— “रातावथाधिराज्या विसरररसविद्याजवाक् क्ष्मापकारा राका पक्ष्माभशेषा नयनननयनखा रवया स्तव्यमारा । रामा व्यस्तस्थिरत्त्वा तुहिनननहितुः श्रीः करक्षारधारा राधा रक्षास्तु मह्यं शिवमममवशिय्यालविद्यावतारा ॥” निर्दिष्टाष्टदलन्यासमिदं पादार्द्धभक्तिभिः । अस्पृष्टकर्णिकं कोणैः कविनामाङ्कमम्बुजम् ॥ तत्राङ्को राजशेखरकमलः । सरस्वतीकण्ठाभरणे, द्वितीये-परिच्छेदे । ] ll. 13-15. The colophon and the post-colophon statements, here, indicate the ending of the first section or Adhikaraṇa of the Kāvyamīmāṁsā dealing with the Kavirahasya. In this connection it should be remembered that there must have been another chap- ter belonging to this Adhikaraṇa and dealing with the subject

264 EXPLANATORY NOTES of Bhuvanakośa as enumerated in the first chapter p. 2. l. 4 and which now seems to be lost. According to that statement: भुवनकोशः । इति कविरहस्यं प्रथममधिकरणम् इत्यादि । Bhuvanakośa seems to be the last subject dealt with in this Adhikaraṇa. There is another passage also: इत्थं देशविभागो मुद्रामात्रेण सूत्रितः सुधियाम् । यस्तु जिगीषत्यधिकं पश्यतु मद्भुवनकोशमसौ ॥ (Kāvyamīmāṁsā p. 98. ll. 8-9.) which confirms the above view. Some scholars hold that the Bhuvanakośa is a separate treatise of Rājaśekhara, but this does not appear to be correct for reasons already cited. It is, there- fore, to be concluded that the last portion of the Kavirahasya dealing with the Bhuvanakośa as well as the other 17 Adhikaraṇas of the Kāvyamīmāṁsā, as enumerated in the first chapter 'शास्त्रसङ्ग्रह' of this work, have been entirely lost. Very probably, the reason why this extent portion alone out of the bulky volume of 18 Adhikaraṇas of the Kāvyamīmāṁsā has been preserved in the Jain Bhandars of the Patan town in the territory of Baroda Raj, is that the greater portion of this section is borrowed by the great Jain Ācāryas such as Hemacandrācārya, Vāgbhaṭa and Māṇikyacandra in their Kāvyānuśāsanas and in the commentary on the Kāvya- prakāśa and, therefore, to prove the authenticity of the writings of their Ācāryas, the later Jain scholars might have taken more care to preserve this portion alone; or, it is also quite possible that only the extant portion of the Kāvyamīmāṁsā was available when the Jain Bhandār Libraries were being organized. Another plausible explanation is that probably Rājaśekhara did not live to complete his Kāvyamīmāṁsā which was projected in 18 Adhikaraṇas—a very ambitious scheme, and the chapters available to-day is the portion which he could complete during his life-time.

Table showing the portions borrowed from the Kāvyamīmāṁsā. Subject. | हेमचन्द्रकाव्यानुशासन- | वाग्भटकाव्यानुशासन | काव्यमीमांसा. विवेक. | and वृत्ति. व्युत्पत्तिः ( काव्यार्थ- | अध्याय I. p. 5. l. 28, | अध्याय I. pp. 5-6 | अध्याय VIII. योनयः ) | p. 6 l. 30 & p. 7 | | pp. 35-41 ll. 16-17 प्रकृतिः (अर्थव्याप्तिः) | अध्याय III. pp. | अध्याय V. pp. 60- | अध्याय IX. pp. 122-123 | 61 | 42-44 उपजीवन-शिक्षा | अध्याय I. pp. 8-10 | अध्याय I. pp. 12- | अध्याय XI, XII, (हरणम्) | | 13 | XIII. pp. 56- 64 कविसमयः | अध्याय I. pp. 11-16 | अध्याय I. pp. 7-12 | अध्याय XIV, XV, XVI. pp. 78-89 देशः | अध्याय III. pp. 126- | अध्याय I. pp. 3-4 | अध्याय XVII. 130 | | pp. 89-98 कालः | अध्याय III. pp. | अध्याय V. pp. 65- | अध्याय XVIII. 130-135 | 67 | pp. 98-112 Vāgbhaṭa has not borrowed wholly from Rājaśekhara like Hemacandra, but in some places has substituted his own and the verses of others and has summarised in prose the chapter on कालविभाग. The portions which seem to have been borrowed from this work by the authors of the Sarasvatīkaṇṭhābharaṇa, Śṛṅgāraprakāśa and the Bhāvaprakāśana are referred to in the Notes. ३४

A list of works which offered materials to Rājaśekhara in writing the Kāvyamīmāṁsā.                         Subject.                                            Source of information.

1. The story of Sārasvateya- Vāyupurāṇa and Harṣacarita of Kāvyapuruṣa. Bāṇa. see Notes. pp. 117–118 and 139–140.
2. Subjects and arrangement of Kāvyālaṅkāra of Rudraṭa. see Adhikaraṇas. Notes. pp. 123–124.
3. Aupaniṣadika Adhikaraṇa. Artha and Kāma Śāstras. see Notes. pp. 127–128.
4. Object of composition of the Do. Kāvyamīmāṁsā.
5. Division of chapters and Do. subjects.
6. Śāstranirdeśa chapter. Do.     Notes. p. 130.
7. Treatment of Vidyās. Arthaśāstra of Kauṭilya. see Notes. p. 135.
8. Rasa as the soul of Kāvya. Bharata’s Nāṭyaśāstra and Ru- draṭa’s Kāvyālaṅkāra. see Notes. pp. 141–142.
9. Four styles of writing. Bharata’s Nāṭyaśāstra. see Notes. pp. 146–147.
10. The division of Śiṣyas. Vāmana’s Kāvyālaṅkārasūtra and Arthaśāstra. see Notes. p. 149.
11. Śakti as cause of poetry. Rudraṭa’s Kāvyālaṅkāra. see Notes. p. 150.
12. Definition of Vyutpatti. Do.    see Notes. p. 156.
13. Five kinds of speech. Vāyupurāṇa and Viṣṇudharmo- ttara. see Notes. p. 169.
14. Three Rītis. Vāmana’s Kāvyālaṅkārasūtra. see Notes. p. 171.
15. The sources of the theme Do.    see Notes. p. 177. of Kāvya.
16. Two-fold classification of the Udbhaṭa and Bhāmaha. see subject-matter of the Notes. pp. 187–188. sanskrit literature.
17. Duties of poets. Artha and Kāma Śāstras. see Notes. p. 196.
18. Routine of daily duties of Do.    see Notes. p. 199. poets.
19. Division of poets who pla- Gauḍavaho, Dhvanyāloka, Vā- giarize the early poets. mana’s Kāvyālaṅkārasūtra etc., see Notes. pp. 219–221.
20. Description of Jambūdvīpa Vāyupurāṇa. see Notes. p. 241. and Bhāratavarṣa.

Index of Verses occurring in the Kâvyamîmânsâ. श्लोकः पृष्ठम् श्लोकः पृष्ठम् अङ्काधिरोपित० ८६ अस्ताद्रि० ६९ अङ्गणे ७२ अस्ति चित्र० ३९ अट्टहास० ८३ अमी देव्यो ८९ अतिक्रान्त० १०९ अस्त्युत्तर० ९६ अतितूर्णमति० ३३ अहर्निशा० ५३ अत्रावदात० १०१ आकम्पित० ७१ अत्रोपचारः १०३ आकाश० ८३ अत्रोपवर्षे० ५५ अगस्त्य० ५१ अथ पथि ८५ आगोपालक० ३३ अथागादेकदा २३ आच्छिद्य ६४ अनुसन्धान० ११२ आत्मारामा १५ अनेन १२ आनन्देन्दु० ७० अन्तर्व्याजम् १११ आपः २५ अपङ्किल० १०२ आपात० ८१ अपाम् ८४ आ मूलतो ९ अप्रत्यभिज्ञेय० ६५ आ मूलयोः ९२ अभिनवकुश० १११ आर्द्राद्रे० ८ अभिनववधू० १०४ आर्दावले ८३ अभिमुखे २४ आलिख्य ८२ अभियोगे १५ आवापोद्धरणे २० अभिलाषम् ४८ आश्चैषिणः १०३ अयं काकु० ३२ आसंसार० ६२ अयं प्रसङ्गोद्धुर० १०५ आसीदन्ति ७५ अयं सः ८७ आस्तीर्णे० ४८ अयमत्रैव २१ आस्थान० ८३ अरण्ये ५९ इक्षुदण्ड० ३९ अर्थः स एव ६३ इति काल० ११२ अर्थेजनार्थ० ४७ इति विक्रगति ४२ अलस० ४८ इति सूत्राण्यथै० २ अल्पाक्षर० ५ इतिहास० ३६ अविरल० ७६ इत्थं कविः ३२ अविस्पष्ट० २९ इत्थङ्कारम् ४९ अवीनादौ ६३ इत्थं ते ५९ अव्याद्गजेन्द्र० ७० इत्थं देश० ९८ अव्युत्पत्ति० १६ इत्थं सभा० ५५ असकल० ६० इत्यमन्तो ५ असूच्यत ११० इत्यनन्य० ५४

२६८ श्लोकः पृष्ठम् | श्लोकः पृष्ठम् इत्थं० ७८ | एतद्यत् ३५ इत्युक्तवानुक्तिविशेषरम्यं मनः ५८ | एताम् १९, ४५ इत्युक्तदानुक्तिविशेषरम्यं रामा० ५८ | एताः ४५, ८२ इत्युद्गते ६९ | एवम् ३८ इ्लेषः १० | कण्ठ० २३ इदं कविभ्यः ४१ | कथमसौ न ७५ इदं भासाम् ९७ | कथमगौ मदनो ७५ इदं महाहास० ५१ | कपाले ७२ इदं हि ५२ | कपोले ९७ इयं सा २ | करभाः १०७ इह ५५ | करोति ३३ उच्चैस्तराम् १८ | कर्कन्धूनाम् १०३, उच्यताम् ३२ | कर्कोटः ४३ उत्क्लेशम् ७१ | कर्णे १११ उत्खात० ८३ | कर्पूर० १०७ उत्पादकः ६२ | कलि० ३८ उदयति नवनीत० ७८ | कवित्वम् १५ उदयति पश्य ७४ | कवीनाम् ८२ उदरम् १८ | कवेः ५६ उदीच्य० १०४ | कश्चित् ९४ उद्दण्डोदर० ८४ | कस्त्वम् १४ उद्यानानाम् १०३ | काञ्च्याः ९६ उन्माद्यन्त्यम्बु० ४१ | कान्ते ६७ उपानयन्ती १०१ | कामं भवन्तु ८० उपोष० २८ | कामं विशृणुते ३२ उभौ ४१ | कारयित्री १५ उमैकपादा० ७२ | कार्या० ५१ उषस्सु ९९ | काव्यकाव्याङ्ग० १३ ऊरुद्वन्द्वम् ६१ | काव्यमध्यो २७ ऊरुद्वयम् ६१ | काव्येन १५ ऋतु० १११ | काश्मीरी० ९७ एकम् ९५ | काष्ठा ९८ एकद्वित्र्यादि ११२ | किं करोति ५७ एकस्य १३ | किं चैते ७८ एकोऽर्थः ४८ | किमिह ६० एणाः १०७ | किमीहः ३७ एतत्किम् १६ | कियता ६३ एतत्सुन्दरि ८५ | कियन्मात्रम् २४