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

SECOND ADHYĀYA 137
l. 4. Vṛtti is the first concise commentary on the Sūtras.
In all Darśanas, or sciences, for instance, the Vṛttis generally
precede the more comprehensive Bhāṣyas.
l. 5. In the Bhāṣyas, the authors spontaneously raise points
of objection in the succeeding portions which seem to militate
against the views expressed in the preceding portions of their own
text. This is what is known as आक्षिप्य भाषणाद्भाष्यम् ।
समीक्षा । This word seems to have been used here in the sense
of परीक्षा. Generally there are three divisions in the Bhāṣyas
i. e. उद्देश, लक्षण and परीक्षा. The Nyāyasūtra and its Bhāṣya deal
with the परीक्षा portion in a more comprehensive manner than the
other philosophical works.
l. 6. A concise commentary on Sūtras or Bhāṣyas is called
a टीका. The टुप्टीका of Kumārilabhaṭṭa may be cited as an instance
where the commentator only touches the very important points of
the Sūtra and the Bhāṣya of the Mīmāṁsāśāstra. Brevity of this
टीका will be apparent when it is compared with the other works of
his, which are designated by him as the Vārttikas, on the Śābara-
bhāṣya.
l. 9. After describing the different divisions of the Śāstras,
the author here relates the function of a poet who endeavours to
compose verses on Śāstric subjects. The Ślokavārttika of Kumā-
rila, the Saṅgraha of Vyāḍi and the Vākyapadīya of Bhartṛhari
may be taken as illustrative of the qualities of a Śāstrakavi.
For further information regarding the Śāstrakavi and his abilities
when compared to those of a Kāvyakavi, see p. 17. ll. 5-17
of this work.
l. 11. The treatises dealt with above follow the methods of
the original Sūtra works and commentaries thereon. But the
Prakaraṇa works which appear to be independent treatises
introduce only the chief subjects of a Śāstra in order to make
the student better fitted for prosecuting higher studies in that
Śāstra.
l. 13. Sāhitya which is the fifth Vidyā in the Rājaśekhara's
scheme of enumeration is defined in this sentence. For the
explanation of the phrase यथावत् सहभाव see Bhoja's definition of
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