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

FOURTH ADHYĀYA 153
footsteps (words) like one eager to see the world. Here the
introduction of uncultured people does not militate against the
context because such men are unable to distinguish between good
or bad poetry. Compare also the verse of the Śṛṅgāratilaka above
quoted. A better reading as न्यस्यद्विदग्धवदनेषु, therefore, is suggested
here instead of न्यस्याविदग्ध etc.
l. 21. भावक is a critic or a सहृदय.
l. 23. कः पुनः । There is no real difference between these two
functions of कारयित्री and भावयित्री because a poet himself may be a
good critic or vice versa.
l. 26. भावकस्तु कविः = that poet who is himself a critic. This
remark supports the contention of the Ācāryas stated in line 23.
Page. 14.
l. 1. Kālidāsa is here represented as refuting the view
accepted by the Ācāryas. He seems to be of opinion that the
critical and poetical faculties are quite distinct and are found rarely
combined in one and the same person. But Rājaśekhara does not
mention the place where Kālidāsa must have expressed this view.
Very probably the underlying idea has been drawn from the follow-
ing verse occurring in his Śākuntala.
आ परितोषाद्विदुषां न जातु मन्ये प्रयोगविज्ञानम् ।
बलवदपि शिक्षितानामात्मन्यप्रत्ययं चेतः ॥ 1-2.
From this, it appears that Kālidāsa was of opinion that poets
do not feel at ease until their composition is well-received by
critics. Similar expressions are also made by him in his Raghu-
vaṁśa and Mālavikāgnimitra.
Cf. तं सन्तः श्रोतुमर्हन्ति सदसद्व्यक्तिहेतवः ।
हेम्नः संलक्ष्यते ह्यग्नौ विशुद्धिः श्यामिकाऽपि वा ॥ Raghuvaṁśa 1-13.
and सन्तः परीक्ष्यान्यतरद्भजन्ते मूढः परप्रत्ययनेयबुद्धिः । Mālavikāgnimitra. I.
l. 3. This verse also strengthens the view that these two
faculties of composition and criticism seldom combine in one
person.

• [l. 7. Two verses of मङ्गल are quoted in सदुक्तिकर्णामृत—
  यदाख्यानात्सङ्गादुपसि पुनते वाचमृषयो यदीयः संकल्पो हृदि सुकृतिनामेव रमते ।
  स सार्वः सर्वज्ञः पथि निरपवादे कृतपदो जिनो जन्तूनुच्चैः दमयतु भवावर्तपतितान् ॥
  निष्किञ्चनत्वाद्विधुरस्य साधोरभ्यर्थितस्यार्थिजनस्य किञ्चित् ।
  नास्तीति वर्णा मनसि भ्रमन्तो निर्गन्तुमिच्छन्त्यसुभिः सहैव ॥ 5–290.
  २०