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

EIGHTH ADHYĀYA 179
Page. 36.
*[l. 1. न स संकुचितः (रामायण- किष्किन्धाकाण्ड. 34-18).
l. 3. मदं. (जानकीहरण. XII. 36. The first half reads as :
पदं नवैश्वर्यबलेन लम्भितं विसृज्य पूर्वं समयो विमृश्यताम् ॥
l. 7. हिरण्य. from अग्निपुराण ।]
l. 7. Cf. Vāyupurāṇa. chapter. 67. :—
हिरण्यकशिपुर्दैत्यः श्लोकैर्गीतः पुरातनैः ।
“राजा हिरण्यकशिपुर्यां यामाशां निषेवते ।
तस्मै तस्यै दिशे देवा नमश्चकुर्महर्षिभिः ॥”
[l. 9. स सधरिष्णुः (माघ. 1-46.)
l. 21. सामान्यवाचि quoted anonymously in कवीन्द्रवचनसमुच्चय
(No. 270).]
ll. 19-24. प्रमाणविद्या includes, according to Rājaśekhara, not
only the three Vedic schools of philosophy but also the other
heterodox schools, such as the Bauddha, Ārhata and Lokāyata
which are taken as पूर्वपक्षतर्क on p. 4. l. 17 of this work. The Mīmāṁsā
has been separated from Tarkas on the ground that this school
does not adduce any argument against the injunctions of the
Vedas, while the Tarkas attribute greater importance to rational
arguments than to Vedic injunctions. The word Mīmāṁsā also
means पूजितविचार, or in other words, discussions conducted on the
assumption that the Vedas are of superior authority while
decisions arrived at by mere arguments are called Tarkas. Hence
मीमांसा and तर्क are classified as different Pramāṇas. Mīmāṁsakas
believe that a word at first means an entity in general and the
particular thing meant by the speaker is understood only when
it is connected with the meanings of other words in the same
sentence. See Jaimini's Sūtra आकृतिस्तु क्रियार्थत्वात् । 1-3-33. Here
आकृति is taken as सामान्य or जाति which each noun signifies. See,
Kumārila’s definition of आकृति.
जातिमेवाकृतिं प्राहुर्व्यक्तिराक्रियते यया ।
सामान्यं तच्च पिण्डानामेकबुद्धिनिबन्धनम् ॥ ३ ॥
तन्निमित्तं च यत्किञ्चित्सामान्यं शब्दगोचरम् ।
सर्वं एवेच्छतीत्येवमविरोधोऽत्र वादिनाम् ॥ ४ ॥
Ślokavārttika—Ākṛtivāda.
see also—
कक्षान्तरितसामान्यविशेषेषु हि दुर्बलः ।
सामान्यवचनः शब्दो जायते लक्षणाबलात् ॥ २७-२८
Ibid. Sambandhākṣepavāda.