काव्यमीमांसा (महाकवि राजशेखर - कवि-रहस्य एवं देश-विभाग सटीक)
Kavyamimamsa of Rajasekhara with Hindi Commentary
महाकवि राजशेखर / पं. केदारनाथ शर्मा द्वारा
पृष्ठ 276, कुल 381 में से
संदर्भ में पढ़ेंsame definition is given here in this verse by Rājaśekhara as
अपरमार्थविभेदम्. It is worthy of note here that the two verses cited
here as examples will express identical meaning in case the reading
in the second verse is changed as चन्दामृतांबु instead of गङ्गाह्रदांबु ।
ll. 15–19. Ānandavardhana defines this division as तुच्छातम,
and advises poets not to take recourse to this method of writing.
But Rājaśekhara does not agree with him, and defines this kind of
poetry in a better manner than the प्रतिबिम्बकल्प and shows good
artistic taste in the verse illustrating this class. The fact that he
differs from Ānandavardhana in this respect becomes manifest by
the word अर्थचतुरैः in this definition and by the passage सोऽयमनुग्राह्यो
मार्गः on p. 71 l. 12.
ll. 20–25. The third variety is approved of by Ānandavar-
dhana as suitable for adoption, and is defined by him as प्रसिद्धातम ।
Cf. तत्त्वस्यान्यस्य सद्भावे पूर्वस्थित्यनुयाय्यपि ।
वस्तु भातितरां तन्व्याः शशिच्छायमिवाननम् ॥
Dhvanyāloka. 4–14.
That the same view of Ānandavardhana is adopted by
Rājaśekhara is evident from the word सुधियोऽपि mentioned in this
definition.
Page. 64.
ll. 1–4. This method of description of the jewels is similar
to that of the elephants adopted in the preceding verse. This
kind of borrowing alone is permitted by Ānandavardhana.
ll. 5–14. This fourth division is not mentioned by any
early writer. मूलैक्यम्=sameness of basic principles.
In the following two verses, the appearence of the Kadamba
flower, the sign of the rainy season, becomes a source of enjoyment
to the queens, because kings do not undertake war during that
season and remain at home. Relying on this fact, two poets have
composed two different verses where the second excels the first
in description.
l. 16 अयस्कान्तवत् । Four kinds of poets who have special
fondness for the use of these four kinds of Artha in their
descriptions are named after these four Arthas in the same way as
अयस्कान्त (magnet) which attracts iron and is called by that name.