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

SECOND ADHYĀYA 135
l. 26. भूर्भुवः स्वः । विद्या or knowledge acquired through these
fourteen sources pertain to all things existing in the three worlds,
earth, sky and heaven.
l. 27. In this verse Rājaśekhara expresses his inability to
supply a complete list of works and subjects included in each
Vidyāsthāna as it will be too long and will occupy much space.
Page. 4.

• [ ll. 6-13. Cf. अर्थशास्त्र 1-2. and for ll. 22-24 Cf. Ibid 1-4. ]
  l. 3. After stating the traditional division of the S'āstras,
  the author expresses here the opinion that Kāvya which is the
  second main division of literature should be classed as another
  Vidyāsthāna as it follows the other Vidyāsthānas in many
  respects and that its position should be the 15th in the list of
  the Vidyāsthānas.
  l. 4. गद्यपद्यमयत्वात् etc. These are the three reasons to show how
  poetry follows in the foot-steps of the S'āstras. The reading तद्धि
  शास्त्राणि etc. in C Ms. is preferred to that of A and B, as the same
  idea finds an expression earlier on page 2. l. 17.
  l. 6. All the eighteen sources of Vidyā or knowledge are said
  to be absolutely necessary for every person in his daily observance
  of Dharma, Artha, Kāma and Mokṣa which together constitute
  the Lokayātrā or worldy existence.
  ll. 14-15. Here the method of treatment of Vidyās is
  generally in keeping with the Arthaśāstra of Kauṭilya. According
  to the definition of Vidyā : आभिर्धर्मार्थौ यद्विद्यात्तद्विद्यानां विद्यात्वम्, it is clear
  that only those sciences are considered here as Vidyās through
  which Dharma and Artha can be gained. On the strength of
  this definition of Vidyā, Sāhitya also is included as the fifth Vidyā.
  ll. 16-21. Kauṭilya defines आन्वीक्षिकी thus: बलाबले चैतासां
  (त्रयीवार्तादण्डनीतीनां) हेतुभिरन्वीक्षमाणा आन्वीक्षिकी, and includes the three
  philosophical systems सांख्य, योग and लोकायत under the main
  head of आन्वीक्षिकी. But Vātsyāyana, in his commentary on the
  Nyāyasūtra of Gautama defines it as प्रत्यक्षागमाभ्यामीक्षितस्यान्वीक्षण-
  मन्वीक्षा । तया प्रवर्तत इत्यान्वीक्षिकी न्यायविद्या न्यायशास्त्रम् । (1-1-1). Thus
  the four systems of philosophy are considered as आन्वीक्षिकी.
  Rājaśekhara augments the number of the आन्वीक्षिकीs by adding