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

NINTH ADHYĀYA 189
audience or readers. Evidently this view of Aparājiti is to be
applied only to the drama, because the best poets such as Kālidāsa,
Bhāravi, Māgha and others, are found devoting some chapters in
their Kāvyas for the lengthy descriptions of such things, and also
because the earlier writers on poetics such as Bhāmaha and Daṇḍin
have laid down rules on the same lines for Mahākāvyas. The word
इह occuring in the two verses of Āparājiti also denotes the
lengthy description of मज्जनपुष्पावचय etc. is disallowed only in a
particular class of poetry, namely the drama, and not in the Kāvya
as a whole. In fact, Āparājiti is to be identified with लोल्लट as
Hemacandra attributes the second of these two citations definitely
to लोल्लट. (see Kāvyānuśāsana p. 215) Lollaṭa belonged to the
Rasa school and a commentary on the Nāṭyaśāstra is also attributed
to him. (see Saṅgītaratnākara 1-1. 19. and Abhinavabhāratī.
G.O.S. ed. pp. 266 and 274).
ll. 10-12. Yāyāvarīya agrees with Āparājiti and adduces
another reason in support of the same view that it is the method of
presentation only which is responsible in rousing up the different
Rasas, and not the actual things that are so presented in the poetry.
In order to prove this dictum he cites some verses where the
authors of high poetical skill are able to rouse up the different
Rasas by means of excellent presentation of common-place happen-
ings; whereas, inferior poets are unable to do so even though they
may handle very sublime topics.
*[l. 23. धत्ते यत्किलकिञ्चितंकगुरुतामेणीदृशां (बालरामायण 10-44).]
ll. 13-26. Here the method adopted in describing the river
Tāmraparṇī is such that the Rasa of S'ṛṅgāra becomes immediately
roused through the उद्दीपनविभाव of the same Rasa. In the next two
verses, similarly the Rasas S'ṛṅgāra and Adbhuta are aroused with
the help of the उद्दीपनविभाव.
रोधोभुवः=shores.
पीततमाः=moon.
Page. 46.
ll. 1.-7. All Mss read: अतिरसवत्ता which ought to be read as
अरसवत्ता. This latter reading is more suited to the context and
more in harmony with the subject matter of the verse cited below
than the former. Rājaśekhara here makes an attempt to prove on