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

FIRST ADHYĀYA 119
is also planned according to this method where in the same
manner, the respective authors, while discussing the different topics,
state the views of earlier authors and ultimately reject them.
(3) Thirdly, the word Adhikaraṇa is used in a popular sense
signifying a full discussion of a particular topic (अधिक्रियन्ते प्रस्तूयन्ते
अर्थाः अस्मिन्निति अधिकरणम्). This explanation, of course, covers the
Adhikaraṇa division of the Artha and Kāma śāstras which are
divided respectively into 15 and 7 Adhikaraṇas, each having several
Adhyāyas. In the case the word is synonymous with the word
अध्याय or अधिकार, and does not include the technical Adhikaraṇa
of five factors: विषय, संशय etc.
l. 7. स्नातकेभ्यः. Snātakas are those who after studying the
Vedas, take the final bath or स्नान, live the life of a householder
and observe some rules for cleanliness as prescribed in the Dharma-
śāstras. (For the rules of a Snātaka, see for instance, Gautama's
Dharmasūtra, chapter 9). They belong to the order of a house-
holder and not of a Brahmacārin. Here Rājaśekhara points to
the divine Snātakas who after finishing the study of Kāvyavidyā
take a bath to follow the rules of a Snātaka. In this connection
it is to be remembered that Dharmamīmāṁsā is to be studied after
studying the Vedavidyā and before one becomes a Snātaka. (See
Jaimini's sūtra अथातो धर्मजिज्ञासा। 1-1-1). In order that greater respect
may be shown to his Mīmāṁsā, Rājaśekhara mentions that the
Kāvyamīmāṁsa was taught to Kāvyavidyā-Snātakas. The reason
for this digression seems to be to indicate that discussion on poetics
is appreciated only by those who lead the life of a householder.
The words अष्टादशाधिकरणीं and स्नातकेभ्यः show that Kāvyapuruṣa taught
all the 18 Adhikaraṇas to a corsiderable number of divine Snātakas.

• [l. 8. 'सुवर्णनाभः। This name occurs also in the Kāmasūtra;
  “सुवर्णनाभः सांप्रयोगिकम् ।” (काम. सू. 1. 1-13).]
  l. 8. समाम्नासीत्. Out of those divine Snātakas who studied
  the Kāvyamīmāṁsā of 18 sections from Kāvyapuruṣa, Sahasrākṣa
  composed a treatise on the Kavirahasya only. The root म्ना
  preceded by सम् and आ indicates that the Snātakas separately
  composed different treatises dealing with each section of the Kāvya-
  mīmāṁsā; but it is not reasonable to infer from this use of the
  verb that Sahasrākṣa studied the Kavirahasya-section only under
  the guidance of Kāvyapuruṣa. This is supported by the passage
  at the end of this sentence, namely: इति ततस्ते पृथक् पृथक् स्वशास्त्राणि
  विरचयाञ्चक्रुः। l. 13.