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

EIGHTEENTH ADHYĀYA 263
Mocā or plantain has its व्याज only on the skin.
Āmra or mango fruits have their व्याज both in the seed as
well as in the skin, and the fruit ककुभ has the व्याज everywhere.
This seems to be the fruit of the अर्जुन tree.
The Panasa fruit has many व्याज both in and out, and, therefore,
it is called बहुव्याज । नीलकपित्थ seems to be a variety of the Kapittha
fruit and it has no व्याज anywhere.
ll. 5-8. Here Rājaśekhara advises poets to take more care to
keep up the propriety ( औचित्य ) in description than the rules of
poetics. For example, all the different seasons should not be, as a
rule, described together in one particular place; but one or two
only may be dealt with in different places in the composition, not
necessarily in the same order as the seasons appear.
ll. 9-10. अवधान is शक्ति or Pratibhā.
Cf. अवधानातिशयवान् रसे तत्रैव सत्कविः ।
भवेत्तस्मिन् प्रमादो हि झगित्येवोपलक्ष्यते ॥
Dhvanyāloka, 3-29.
ll. 11-12. Here the author mentions the subject of this chap-
ter as the division of time, and states that due to the lack of
accurate knowledge, poets are apt to be confused while handling
this subject. An accurate knowledge of this subject often makes
poets superior.
*[ l. 13. राजशेखर. The following verse in सरस्वतीकण्ठाभरण contain-
ing the name राजशेखर seems to have been taken from his हरविलास.
अष्टपत्रमेव कविनामाङ्कं यथा—
“रातावथाधिराज्या विसरररसविद्याजवाक् क्ष्मापकारा
राका पक्ष्माभशेषा नयनननयनखा रवया स्तव्यमारा ।
रामा व्यस्तस्थिरत्त्वा तुहिनननहितुः श्रीः करक्षारधारा
राधा रक्षास्तु मह्यं शिवमममवशिय्यालविद्यावतारा ॥”
निर्दिष्टाष्टदलन्यासमिदं पादार्द्धभक्तिभिः । अस्पृष्टकर्णिकं कोणैः कविनामाङ्कमम्बुजम् ॥
तत्राङ्को राजशेखरकमलः । सरस्वतीकण्ठाभरणे, द्वितीये-परिच्छेदे । ]
ll. 13-15. The colophon and the post-colophon statements,
here, indicate the ending of the first section or Adhikaraṇa of the
Kāvyamīmāṁsā dealing with the Kavirahasya. In this connection
it should be remembered that there must have been another chap-
ter belonging to this Adhikaraṇa and dealing with the subject