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

the principle of अन्वयव्यतिरेक that the methods of poetical representation
of things alone are responsible for rousing or obstructing the Rasas,
but not the atcual topics described. He cites, in support, three
verses and shows on the principle of अन्वय, that an able delineation
of commonplace things such as mountain, river etc. is capable of
rousing the Rasas. Again, on the principle of व्यतिरेक he wants
to show that an inexperienced poet is unable to rouse the desired
Rasa even by handling such delicate subject as the विप्रलम्भशृङ्गार. This
context will not be supported by any other reading than विप्रलम्भेऽप्य-
रसवत्ता as shown above. It will be evident that the reading
अरसवत्ता is meant by the author himself when he concludes his
arguments, saying: कुकविर्विप्रलम्भेऽपि रसवत्तां निरस्यति । l. 6.
The poet, in this verse विधर्माणो भावाः etc. describes the plight.
of a lover consequent on the separation of his beloved and attempts
to delineate the विप्रलम्भशृङ्गार. But he failed to achieve his object as
his poetical skill was not up to the mark. This is explained in the
verse कुकविः etc. where the author concludes his arguments. The
following explanation of the stanza विधर्माणो भावाः etc. will evidently
show how the poet's method of representation of विप्रलम्भशृङ्गार failed
to rouse the same Rasa.
"Where can my mind tormented by the separation of my
beloved ( Nāyikā ) find happiness ? Objects both similar and dissi-
milar to her, have failed to make it happy. The former failed
because they could not give complete satisfaction, and the latter
because my mind is always attached to nothing except her."
*[ l. 10. For पाल्यकीर्ति, a Jain grammarian,
cf. कुतस्त्या तस्य सा शक्तिः पाल्यकीर्तेर्महौजसः ।
श्रीपदश्रवणं यस्य शाब्दिकान् कुरुते जनान् ॥ वादीभसिंह—पार्श्वनाथचरित्र.
मुनीन्द्रमभिवन्द्याहं पाल्यकीर्तिं जिनेश्वरम् ।
मन्दबुद्ध्यनुरोधेन प्रक्रियासङ्ग्रहं ब्रुवे ॥ अभयचन्द्र-प्रक्रियासङ्ग्रह I.
This पाल्यकीर्ति is identical with the Jain grammarian शाकटायन.
The śloka येषां वल्लभया is found in भोजप्रबन्ध and प्रबन्धचिन्तामणि. ]
ll. 8–14. Āparājitī seems to think that poets should make use
of such things alone as are रसवत् which help in rousing the Rasa,
and not those that are entirely devoid of Rasa. (see. p. 45. ll. 3, 4.)
Rājaśekhara's view is somewhat modified when he says that there
are things both suited and unsuited to the Rasa but they have