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

114 EXPLANATORY NOTES
by Bhavadāsa and other Vṛttikāras on Jaimini earlier than S'abara
(cir. 500 A. D.), has been cited and refuted in the S'lokavārttika
by Kumārila (see Kārikās 1. 33, 34, 63).
Prabhākarabhaṭṭa also, while commenting on S'abarasvāmin
introduces this view of Bhavadāsa and refutes it in his work
entitled the Bṛhatī, saying: 'लोके' इत्यादिभाष्यस्याथातः शब्दस्यालौकिकार्थाशङ्का-
निवृत्तिः प्रयोजनम् । (1. 1. 1.)
Some Vṛttikāras, such as Rudradatta and others while
commenting on the first sūtra अथातो दर्शपूर्णमासौ व्याख्यास्यामः of the
Āpastambaśrauta, take the two words अथातः to mean only
आनन्तर्य following Bhavadāsa. S'abarasvāmin, however, refutes this
view of Bhavadāsa with care and establishes the meanings of आनन्तर्य
for अथ and हेतुभाव for the word अतः in the sūtra अथातो धर्मजिज्ञासा of
Jaimini. Other commentators such as Dhūrtasvāmin, S'aṅkara-
miśra and others, in their works on Āpastamba and Kaṇāda, take
the word अथ to indicate 'Maṅgala'. But S'aṅkarācārya in his
Bhāṣya on Bādarāyaṇa sūtra disapproves of this and takes अथ
to mean only आनन्तर्य, saying: अर्थान्तरप्रयुक्त एव ह्यथशब्दः श्रुत्या मङ्गलप्रयोजनो
भवति । For other meanings of the word अथ reference may be made
to the verses:—
मङ्गलानन्तरारम्भप्रश्नकात्स्न्र्येष्वथो अथ । (Amarakośa 3. 246.)
and ओङ्कारश्चाथशब्दश्च द्वावेतौ ब्रह्मणः पुरा ।
कण्ठं भित्त्वा विनिर्यातौ तस्मान्माङ्गलिकावुभौ ॥
Rājaśekhara also begins his work with the words अथातः and
this shows that he intends to write his Kāvyamīmāṁsā in the
sūtra style. Here अथ cannot mean अधिकार because of the finite
verb मीमांसिष्यामहे, as also because it is followed by the word अतः.
आनन्तर्य alone, therefore, is better fitted here than अधिकार and हेतुभाव
for the word अतः। आनन्तर्य obviously connects two events and,
therefore, requires a previous event after which the Kāvya-
mīmāṁsā may be composed by him. What then is that event
after which Rājaśekhara composed the Kāvyamīmāṁsā? The
previous event or circumstance in this case can only be suggested
as the author himself did not mention it. Many circumstances
such as शिष्यप्रश्न, देवताराधन, रसायनादिक्रिया, गुरुपर्वक्रम, etc. are suggested by
the commentators of the sūtras of Kaṇāda, Āpastamba and others
after which, they thought the work was composed by their
respective authors.