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

SEVENTEENTH ADHYĀYA 253
It cannot, therefore, be definitely said that this verse कपोले etc.
formed part of the gunuine and the original Mahānāṭaka composed
earlier than the Kāvyamīmāṁsā. It is also possible that it
belonged to some other drama dealing with the Rāma-story which
was composed earlier than the Kāvyamīmāṁsā and later on added
to the Mahānāṭaka.
Construe this verse thus :-
जानक्याः करिकलभदन्तद्युतिमुषि कपोले स्फारोड्डमरपुलकं वक्त्रकमलं सरस्मेरःमुहुः पश्यन् etc.
Page. 98.
ll. 3-4. Rukmiṇī, the daughter of the king of Vidarbha,
is expected to be of black complexion as the Vidarbha country is
included in the southern India. But, here, she is described as गौर
or पाण्डु because she belonged to a royal family.
l. 5. एवमन्यदपि etc. Hemacandra quoted the whole chapter
upto this line without expressing his indebtedness to Rājaśekhara
but omited the two verses, निगदित etc in his Viveka.
ll. 6-9. It is said here that any description contrary to the
geographical peculiarities of any country is considered as a blemish
in composition and, therefore, poets are advised to be careful in
avoiding this Doṣa in their works.
cf. Bhāmaha 4,29-30; Daṇḍin 4,40-44 and Vāmana 2,2,23.
तदुदाहृतयस्तु दोषेषु । Instances of देशविरोध are illustrated by the
author in the chapter dealing with the blemishes of composition or
the 16th Adhikaraṇa of the Kāvyamīmāṁsā. This passage also
shows that Rājaśekhara, intended to complete this Kāvyamīmāṁsā
in 18 Adhikaraṇas as enumerated in the first page of this work.
सूत्रितः । This word also indicates that the author's intention
was to write this work in the form of Sūtras on the model of the
Arthaśāstra and the Kāmasūtra.
मद्भुवनकोशम् । According to the list of subjects given on p. 2. l. 4.,
Bhuvanakośa seems to be the subject-matter of the last chapter
of this Adhikaraṇa कविरहस्य, and it immediately follows देशकालविभाग
of 17th and 18th chapters. But instead of that, Kālavibhāga is
treated as the last subject and the chapter-colophon also shows
that the first Adhikaraṇa कविरहस्य ends with the chapter on Kāla-
vibhāga. It may, therefore, be surmised that probably there were
some more Adhyāyas dealing with the Bhuvanakośa even after

254 EXPLANATORY NOTES
the Kālavibhāga chapter in order to complete the first Adhikaraṇa,
and these are irretrievably lost to us just as the other 17 Adhi-
karaṇas. This Bhuvanakośa does not seem to be a separate work
of Rājaśekhara because he mentions this as a part of the Kāvya-
mīmāṁsā, and also because the author is known to have
composed only six works as mentioned in the Bālarāmāyaṇa.
cf. विद्धि नः षट् प्रबन्धान्। 1–12. Such being the case, the Bhuvana-
kośa cannot be included in this list of six works, and it is very
improbable that Rājaśekhara should compose an independent
work by name Bhuvanakośa in addition to this voluminous work
Kāvyamīmāṁsā. The following six works may be taken as his
composition: the four dramas, the Kāvyamīmāṁsā and the
Haravilāsa Kāvya. For detailed information, see introduction.

Adhyāya XVIII.
l. 13. This line is not found in any of the MSS of this work.
On the authority of Hemacandra who quoted the whole chapter
in the same order in his Kāvyānuśāsanaviveka, this line has been
added on to the text.
*[l. 14. काष्ठा etc. cf. with this, the division of time in कौटिलीयार्थ-
शास्त्र p. 108. Read समेते।]
ll. 14–15. This verse is found in the Vāyupurāṇa with slight
modifications:
काष्ठा निमेषा दश पञ्च चैव त्रिंशच्च काष्ठा गणयेत् कलान्तम्।
त्रिंशत्कलश्चैव भवेन्मुहूर्तः तैस्त्रिंशता रात्र्यहनी समेते।
chapter 50–169.
In the Arthaśāstra the division of time is different:—
द्वौ त्रुटौ लवः। द्वौ लवौ निमेषः। पञ्च निमेषाः काष्ठा। त्रिंशत्काष्ठाः कला। चत्वारिंशत्कला
नाडिका। द्विनाडुको मुहूर्तः। पञ्चदश मुहूर्तो दिवसो रात्रिश्च।
It may be noted that Kauṭilya states five Nimeṣas as equi-
valent to one Kāṣṭhā, and eighty Kalās as equivalent to one
Muhūrta. But according to Vāyupurāṇa 15 Nimeṣas make one
Kāṣṭhā while thirty Kalās make one Muhūrta.
ll. 16–25. Compare Arthaśāstra 2. 20. 38 on the subject of
देशकालमान।
*[l. 21. The Viveka reads वर्धमानसोमशुक्लिमा and वर्धमान सोमकृष्णिमा.]

EIGHTEENTH ADHYĀYA 255
Page. 99.
*[l. 1. Cf. मधुश्च॒ माधव॑श्च शु॒क्रश्च॒ शुचि॑श्च॒ नभ॑श्च नभ॒स्य॑श्चेषश्चोर्ज॑श्च॒ सह॑श्च
सह॒स्य॑श्च तप॑श्च तप॒स्य॑श्चोपयाम गृहीतोऽसि । तैत्तिरीयसंहिता. 1-4-14-1.]
ll. 1-3. The names नभानभस्य etc. are Vedic terms for twelve
months.
l. 4. पूर्वो वायुः । The wind originates in the eastern horizon.
The Ācāryas think that the wind originates from the west
in the rainy season, and that by the eastern wind the clouds are
dispersed and therefore the rains are obstructed.
ll. 7-8. अम्भोभृत=filled with water.
वारुणा:=belonging to the west, the direction assigned to the god
*Varuṇa.
*[l. 10. पौरस्त्यस्तोयदतः । सूर्यशतक. 55. There the reading is पवनः ].
l. 22. सारी=full of the essence.
*[l. 24. लम्पाकीनां (बालरामायण 5-35).]
ll. 24-27. Rājaśekhara seems to have changed the reading
of this verse from the version adopted by him in his Bālarāmāyaṇa
in order to suit the present context.
The last line in the Bālarāmāyaṇa reads:—हैमना वान्ति वाताः ।
According to the list of countries given above on page 94, the
countries Limpāka, Valhava and Kulūta mentioned in this verse,
are situated in the northern part of India.
Page. 100.
l. 5. Reading मिलितमलयजः seems to be better than मलितमलयजः
and it means that the southern wind comes in contact with the
products of the Malaya mountains.
सीमन्तिनीनाम्, must be connected with मानचौरः ।
l. 11. वीतार्णसाम्=bereft of water.
l. 15. कुकूलम्=a fire made of chaff.
l. 16. कार्शोनवै:=weapon made of fire.
l. 17. Here Rājaśekhara describes the six seasons of the year
and enumerates the customs adopted in those seasons, and asks poets
to follow the same method in their poetry. He also records the

256 EXPLANATORY NOTES
effects on the natural and seasonal changes on the produce of the
country and on men, women and animals. He further describes
the seasonal changes as recorded by early poets, and the practices
of civilized people and rich men during these seasons.
l. 18. The fact that the Balākās or cranes conceive under the
influence of the clouds and that the growth of bamboos is depen-
dent on the clouds, is handed down by tradition alone and is
alluded to by the early poets.
cf. मेघाभिकामा परिसंपतन्ती संमोदिता भाति बलाकपङ्क्तिः ।
Rāmāyaṇa.
गर्भाधानक्षणपरिचयान्नूनमाबद्धमालाः सेविष्यन्ते नयनसुभगं खे भवन्तं बलाकाः ।
Meghasandeśa. 9.
गर्भं बलाका दधतेऽभ्रयोगान्नाके निबद्धाबलयः समन्तात् ।
Karṇodaya.
l. 24. This remark चकोरहर्षी seems to be new inasmuch as the
Cakoras are known traditionally to feel happy in a moon-lit night
but not in the rainy season, or is it a scribe's error for the word
मयूरहर्षी ?
यतिचारचौरः=because during the rainy season the Yatis are not
allowed to wander under the laws of the Dharmaśāstra.
*[l. 26. MSS. B. and C. of Viveka read किल कामिनीभिः ]
l. 26. The reading किल कामिनिभिः seems to be better than करिकामि-
निभिः for the context.
l. 27. चतुः समम् । An unguent in which the four things, sandal,
agallochum, saffron and musk are mixed. The things mentioned
in this verse are the primary luxuries of the rainy season.
Page. 101.
l. 1. The चातक birds are believed to drink only the rain-water.
l. 4. विषम्=water.
l. 8. घर्मात्ययः=the end of summer.
l. 10. Peacocks are known to become happy at the sight of
the clouds or in the rainy-season but not when the clouds disappear
in Autumn. But, here in the description of the S'arat season the
reading गर्जयन्ती विमदान् मयूरान् seems to go against the tradition.

EIGHTEENTH ADHYĀYA 257

The reading तर्जयन्ती is, therefore, suggested here and this means
that the S'arat season threatens the peacocks by removing the
clouds. The reading द्रागर्जयन्ती is also suited to the context.
*[l. 20. चन्द्रिकांबुनीलावभासम् may be taken as one phrase.
l. 21. विवेक reads सुरेभवीथी दिवि सावतारा ।]
l. 21. The meaning of this line is not quite clear. सुरेभ refers
to Airāvata the elephant of Indra. The reading of the Kāvyānu-
śāsanaviveka दिवि सावतारा suggests the meaning that a row of stars
begins to appear in the sky.
l. 25. बुध्यते च etc. mean that god Viṣṇu gets up from his
sleep on the day of उत्थानैकादशी while आषाढैकादशी is known as देव-
शयनैकादशी or the day on which Viṣṇu goes to sleep.
l. 26. कलमा:=the first paddy crop.
l. 27. The old आमलक is preferable for medicinal purposes.
This verse केदार एव etc. is quoted in the S'uktimuktāvali (G. O. S.
edition. p. 229) with the remark कस्यापि.

Page. 102.
ll. 1-2. Both the words एर्वारुक and त्रपुसीफल mean cucumber.
*[l. 7. तीक्ष्णम् attributed to Bhāsa in S'ārṅgadharapaddhati
p. 593.
ll. 9-10. चित्तमन्तः instead of धर्मचिन्ता, पङ्कः instead of पङ्कम् are the
different readings.]
ll. 7-10. This verse also is quoted in the Sūktimuktāvali.
The reading धर्मचित्तम् seems to be better than धर्मचिन्ता. Read पङ्कः
for पङ्कम्.
l. 11. नद्यो वहन्ति is quoted in the Sūktimuktāvali as anonymous.
*[l. 14. Read मीनानुसारिबकदत्तकरालफालाः]
l. 14. फाल=tilling.
*[l. 20. द्वित्रि is attributed to कालिदास in सुभाषितमुक्तावली.
l. 26. वराहव्रणौणि नवौदनानि may mean rice cooked along with the
flesh of a boar].
l. 26. वराहव्रणौणि etc. Rājaśekhara seems to describe here the habits
of uncivilized people. Similar description is found on page 39
lines 8-9 of this work. Cf.
३३

258 EXPLANATORY NOTES
इक्षुदण्डस्य मण्डस्य दध्नः पिष्टकृतस्य च ।
वाराहस्य च मांसस्य सैष गच्छति फाल्गुनः ॥
The word वराहवभ्राणि seems to mean वराहमांस ।
Page. 103.
l. 6. त्रिशङ्कु is a star which is believed to represent the king
Triśaṅku of Ayodhyā who rose to heaven by the spiritual power
of Viśvāmitra. This star becomes visible in this season.
l. 9. खाण्डवः=sugar-candy.
l. 13. The word हेमन्तधर्मा is grammatically correct according
to the rule ‘धर्मादनिच् केवलात्’ 5-4-124 of Pāṇini.
l. 18. पृथुरतक्रमपीतशीतम् । This word may be taken as an adverbial
clause to स्वपन्ति or an adjective to रजनी when it is changed to ॰शीताम् ।
Page. 104.
l. 3. सौभाग्यम् etc. This idea is derived from the verse of Vālmīki
quoted already in this work. p. 71. l. 6.
Cf :- रविसङ्क्रान्तसौभाग्यस्तुषाराविलमण्डलः ।
निःश्वासान्ध इवादर्शश्चन्द्रमा न प्रकाशते ॥
Rāmāyaṇa 3. 16. 13.
The purport of this verse is as follows :- The faculty of
pleasing every-one belongs naturally to the moon ; the sun seems
to be endowed with this faculty in winter days, and consequently,
the moon is deprived temporarily of the faculty of pleasing all in
winter nights.
l. 5. सिद्धार्थयष्टि=the plant of the white mustard.
l. 15. दरिद्रनिन्द्यः । Because poor people do not possess sufficient
clothing to protect themselves in winter.
*[l. 17. अभिनववधू. attributed to मालवरुद्र in औचित्यविचारचर्चा and to
भास in सुभाषितहारावलि, found also in सरस्वतीकण्ठाभरण. The first Pāda is
found in वामनालङ्कार too.]
l. 24. पृथ्बीमपि=though quite large.
Page. 105.
ll. 5-6. The worship of Gaurī and the love-god or Manmatha
is introduced here.

EIGHTEENTH ADHYĀYA 259
l. 11. महारजनांशुक=clothing with golden embroidery.
ll. 23-26. The purport of this verse is that ladies learn
from the spring how to twist their hair into a braid on seeing the
Mādhavī buds which grow on the advent of the spring; also, how
to speak sweetly on hearing the sweet tone of the cuckoos and
to worship Manmatha with the flowers of Damanaka tree.
Page. 106.
ll. 1-4. For similar description, compare :-
कुरवक कुचाघातक्रीडारसेन वियुज्यसे etc.
Kāvyamīmāṁsā p. 73. l. 10.
and मुखमदिरया पादन्यासैः विलासविलोकितैः
बकुलविटपी रक्ताशोकस्तथा तिलकद्रुमः ।
Ibid. p. 73. ll. 14-15.
l. 9. गुवाकः=the betel-nut tree.
l. 10. हिन्ताल=a kind of palm tree.
*[l. 24. Read सक्तुधाने ]
l. 24. सक्तुपान=a drink prepared with rice-flour. शुचौ=in the
months of Jyeṣṭha and Āṣāḍha.
l. 25. प्रगे=early in the morning.
l. 26. कायमान=a hut.
Page. 107.
l. 2. मुष्टियोगः=handy combination, i. e. materials easily available
to alleviate the heat of the summer.
l. 20. उच्चारघट्टघटिकावलयाः=a row of pitchers creating noise at the
entrance of the wells.
l. 25. रसाला=curd mixed with sugar and spices. Known also
as श्रीखण्ड.
सहकाररसार्चिता=to which the essence of the mango fruit is added.
l. 26. जलभक्तम्=cooked rice mixed with water.
मन्थाः=curd which has been churned.
Page. 108.
l. 1. मृगलावरसाः=essence of deer and the Lāva birds.
l. 4. तार=a big pearl.

260 EXPLANATORY NOTES
*[l. 18. च्युतसुमनसः attributed to मालवकुवलय in औचित्यविचारचर्चा;
quoted in वामनालङ्कार. III. 2, 5. There the second pāda is मलयमरुतः
सर्पन्तीमे वियुक्तधृतिच्छिदः । The Vṛtti runs as: ऋतुसन्धिप्रतिपादनपरेऽत्र द्वितीयपादे
प्रक्रमभेदः । एवं द्वितीयपादः पठितव्यः ‘मनसि च गिरं बध्नन्तीमे किरन्ति न कोकिलाः ।]
l. 20. Construe : सवितुः मरीचयः शीतोल्लासं लुनन्ति । न च ऊष्मोदयदायिनीं जरठता-
मालम्बन्ते ।
Kṣemendra explains in his Aucityavicāracarcā the meaning
of this verse in the following passages :-
अत्र शिशिरवसन्तकान्तोपवननवरसोल्लाससूच्यमानमनसिजोत्कण्ठावर्णनायामृतुसंधिसमुचिताः
कुन्दाः कुसुमावसानशून्यतनवः, किंशूकाशोकाः कलिकोद्गमभरालसाः, मनसि कोकिलाः कलकूजितान्य-
नुसन्दधति, रवेर्मरीचयः शीतोल्लासमथ च निवारयन्ति न च सन्तापदायिनीं प्रौढतामालम्बन्ते ॥'
l. 23. This verse appears also in the Viddhaśālabhañjikā of our
author (1-23).
Page. 109.
*[l. 2. साम्यम् Cf. विद्धशालभञ्जिका. 1-25]
l. 2. The first line alone of this verse is taken from 1-25 of
the Viddhaśālabhañjikā, while the other three lines are newly com-
posed in order to suit the context.
*[l. 9. खं वस्ते quoted in सरस्वतीकण्ठाभरण II.]
ll. 9-12. In this verse the commencement of the rainy season
is described. Here the blossoming of the lotus which happens in
summer, is described as continued in the rainy season also.
ll. 14-19. Here Rājaśekhara states some other signs of
previous seasons which are described as continued in subsequent
seasons. Here धूलीकदम्ब, a sign of the summer, is described in this
verse to represent धाराकदम्ब of the rainy season. In this verse
all adjectives apply to the subject represented by the word समरवारि-
धरागमस्य ।
ll. 20-25. Here it is stated that the Jātī flower which is known
in the rainy days as कार्दमी or ‘muddy', continues blossoming even
in Autumn when its fragrance is enriched.
Page. 110.
ll. 1-2. In this verse, the commencement of S'arat and a new-
comer from his wanderings, are described as similar by the उपमा
and श्लेष figures of speech. Here the days of S'arat season are
stated as similar to the legs of the new-comer.

EIGHTEENTH ADHYĀYA 261
l. 4. Bāṇa, Āsana and Kuruṇṭakas represent different kinds
of plants.
*[l. 7. द्वादशमासः। cf. पञ्चपादं पञ्चर्तैवः.........हेमन्तशिशिरावेकीकृत्यैयं कल्पना।
शङ्करभाष्य on प्रश्नोपनिषद् 1. 11.]
l. 7. All the signs of Hemanta are here said to continue even
in S'is'ira, as 'these two are not generally considered as separate
seasons.
l. 9. सुरभिः=the spring or वसन्त.
The three verses beginning from गेहे वाहीकयूनाम्, illustrate an in-
stance of descriptive method in which the signs of Hemanta and
S'is'ira are said to continue even in the spring.
ll. 11–14. In this verse, the flowers of दमनक etc., are described
as continued even in the spring.
ll. 17–18. Construe:—श्रवणकटु रटत् नवमधुपटलीलम्पटं षट्पदानां चकं कर्पटेन
धुन्वन् सोत्कण्ठः अभ्येति।
*[l. 19. धुनानः कावेरी quoted in सदुक्तिकर्णामृत ( 1–457 )]
ll. 24–25. Here, the signs of the spring and the winter are
described as continued in the summer.
Page. 111.
*[l. 1. कर्णे स्मेरं शिरीषम् ( बालरामायण. 5. 26 )]
l. 2. कलाची=fore-arm.
The Bālarāmāyaṇa reads the second line as:—कण्ठे माला विशाला
वपुषि च नलिनीमूलकाण्डाः कलापाः।
But the reading found here seems to be better than that of
the Bālarāmāyaṇa.
l. 9. एवमुदाहरणान्तराणि ।
For the other examples illustrating natural sceneries of
different countries and the costume and manners of ladies inhabit-
ing them, a reference may be made to the author's other works
such as the Bālarāmāyaṇa, Karpūramañjarī, Viddhasālabhañjikā
and Bālabhārata where he has exhibited his profound knowledge
of the subject, particularly, of the seasonal changes and the topo-
graphy of the different parts of India.
ll. 10–11. Here Rājaśekhara says that the commencement,
development and continuation of the different seasons are described

262 EXPLANATORY NOTES
here only in a very concise form, and that the other characteristics of
the seasons, therefore, should be imagined by the poets themselves.
नामग्राहं कियद्ब्रूमः। The author regrets here his inability to deal
in detail with everything that he happened to know. This testifies
to his vast knowledge and his love of the subject. It may further
be said that there is no other work in the Sanskrit literature,
superior to this portion of the Kāvyamīmāṁsā on the subject
of the description of the different seasons. The inferiority of such
works as the Ṛtusaṁhāra will be quite apparent when it is
compared with this chapter.
ll. 12–13. Here the author advises other poets not to record
their observations indiscriminately in their compositions but to
adopt only the method followed by the early poets as their chief
guide while describing.
l. 14. Rājaśekhara wants to close this chapter on seasons
and their divisions after noting down two more points regarding
the flowers and fruits which also belong to the main theme of this
chapter. According to Rājaśekhara flowers are required to serve
six different functions, such as:—(1) शोभा beauty (2) अन्धस् food
(3) गन्ध smell (4) रस essence (5) फलम् fruits (6) अर्चनम् worship.
There is no seventh function to be served by them except to
wither and decay in the forest.
ll. 16–23. A period of four months is to be allowed by poets
while describing the process of transformation from a flower to a
ripened fruit. This period of four months refers only to the case
of the flowers of the trees and not to those of the creepers in which
case the period of maturity is two months only.
ll. 24–25. Here Rājaśekhara classifies fruits under six heads
according to their form. The word व्याज here means pretence.
In every fruit the kernel is hidden in the useless and rough skin
and this is what is known as pretence. This pretence also varies
in six ways by its position in the fruits, either inside or out-side
or in both places, and so on. All fruits are divided into six groups
following the nature of the pretence of the fruits.
Page. 112.
ll. 1–4. The fruit of the Lakuca tree has व्याज only in the
middle and all other portions of it are useful. This fruit may be
like the Ciku (चिकु) fruit of the present day.

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

264 EXPLANATORY NOTES
of Bhuvanakośa as enumerated in the first chapter p. 2. l. 4 and
which now seems to be lost. According to that statement:
भुवनकोशः । इति कविरहस्यं प्रथममधिकरणम् इत्यादि । Bhuvanakośa seems to be
the last subject dealt with in this Adhikaraṇa. There is another
passage also:
इत्थं देशविभागो मुद्रामात्रेण सूत्रितः सुधियाम् ।
यस्तु जिगीषत्यधिकं पश्यतु मद्भुवनकोशमसौ ॥
(Kāvyamīmāṁsā p. 98. ll. 8-9.)
which confirms the above view. Some scholars hold that the
Bhuvanakośa is a separate treatise of Rājaśekhara, but this does
not appear to be correct for reasons already cited. It is, there-
fore, to be concluded that the last portion of the Kavirahasya
dealing with the Bhuvanakośa as well as the other 17 Adhikaraṇas
of the Kāvyamīmāṁsā, as enumerated in the first chapter 'शास्त्रसङ्ग्रह'
of this work, have been entirely lost. Very probably, the reason
why this extent portion alone out of the bulky volume of 18
Adhikaraṇas of the Kāvyamīmāṁsā has been preserved in the Jain
Bhandars of the Patan town in the territory of Baroda Raj, is that
the greater portion of this section is borrowed by the great Jain
Ācāryas such as Hemacandrācārya, Vāgbhaṭa and Māṇikyacandra
in their Kāvyānuśāsanas and in the commentary on the Kāvya-
prakāśa and, therefore, to prove the authenticity of the writings of
their Ācāryas, the later Jain scholars might have taken more care
to preserve this portion alone; or, it is also quite possible that only
the extant portion of the Kāvyamīmāṁsā was available when the
Jain Bhandār Libraries were being organized. Another plausible
explanation is that probably Rājaśekhara did not live to complete
his Kāvyamīmāṁsā which was projected in 18 Adhikaraṇas—a
very ambitious scheme, and the chapters available to-day is the
portion which he could complete during his life-time.

Table showing the portions borrowed from the
Kāvyamīmāṁsā.
Subject. | हेमचन्द्रकाव्यानुशासन- | वाग्भटकाव्यानुशासन | काव्यमीमांसा.
विवेक. | and वृत्ति.
व्युत्पत्तिः ( काव्यार्थ- | अध्याय I. p. 5. l. 28, | अध्याय I. pp. 5-6 | अध्याय VIII.
योनयः ) | p. 6 l. 30 & p. 7 | | pp. 35-41
ll. 16-17
प्रकृतिः (अर्थव्याप्तिः) | अध्याय III. pp. | अध्याय V. pp. 60- | अध्याय IX. pp.
122-123 | 61 | 42-44
उपजीवन-शिक्षा | अध्याय I. pp. 8-10 | अध्याय I. pp. 12- | अध्याय XI, XII,
(हरणम्) | | 13 | XIII. pp. 56-
64
कविसमयः | अध्याय I. pp. 11-16 | अध्याय I. pp. 7-12 | अध्याय XIV,
XV, XVI. pp.
78-89
देशः | अध्याय III. pp. 126- | अध्याय I. pp. 3-4 | अध्याय XVII.
130 | | pp. 89-98
कालः | अध्याय III. pp. | अध्याय V. pp. 65- | अध्याय XVIII.
130-135 | 67 | pp. 98-112
Vāgbhaṭa has not borrowed wholly from Rājaśekhara like
Hemacandra, but in some places has substituted his own and the
verses of others and has summarised in prose the chapter on कालविभाग.
The portions which seem to have been borrowed from this work
by the authors of the Sarasvatīkaṇṭhābharaṇa, Śṛṅgāraprakāśa
and the Bhāvaprakāśana are referred to in the Notes.
३४

A list of works which offered materials to Rājaśekhara
in writing the Kāvyamīmāṁsā.
                        Subject.                                            Source of information.

1. The story of Sārasvateya- Vāyupurāṇa and Harṣacarita of
   Kāvyapuruṣa. Bāṇa. see Notes. pp. 117–118
   and 139–140.
2. Subjects and arrangement of Kāvyālaṅkāra of Rudraṭa. see
   Adhikaraṇas. Notes. pp. 123–124.
3. Aupaniṣadika Adhikaraṇa. Artha and Kāma Śāstras. see
   Notes. pp. 127–128.
4. Object of composition of the Do.
   Kāvyamīmāṁsā.
5. Division of chapters and Do.
   subjects.
6. Śāstranirdeśa chapter. Do.     Notes. p. 130.
7. Treatment of Vidyās. Arthaśāstra of Kauṭilya. see
   Notes. p. 135.
8. Rasa as the soul of Kāvya. Bharata’s Nāṭyaśāstra and Ru-
   draṭa’s Kāvyālaṅkāra. see
   Notes. pp. 141–142.
9. Four styles of writing. Bharata’s Nāṭyaśāstra. see
   Notes. pp. 146–147.
10. The division of Śiṣyas. Vāmana’s Kāvyālaṅkārasūtra
    and Arthaśāstra. see Notes.
    p. 149.
11. Śakti as cause of poetry. Rudraṭa’s Kāvyālaṅkāra. see
    Notes. p. 150.
12. Definition of Vyutpatti. Do.    see Notes. p. 156.
13. Five kinds of speech. Vāyupurāṇa and Viṣṇudharmo-
    ttara. see Notes. p. 169.
14. Three Rītis. Vāmana’s Kāvyālaṅkārasūtra.
    see Notes. p. 171.
15. The sources of the theme Do.    see Notes. p. 177.
    of Kāvya.
16. Two-fold classification of the Udbhaṭa and Bhāmaha. see
    subject-matter of the Notes. pp. 187–188.
    sanskrit literature.
17. Duties of poets. Artha and Kāma Śāstras. see
    Notes. p. 196.
18. Routine of daily duties of Do.    see Notes. p. 199.
    poets.
19. Division of poets who pla- Gauḍavaho, Dhvanyāloka, Vā-
    giarize the early poets. mana’s Kāvyālaṅkārasūtra
    etc., see Notes. pp. 219–221.
20. Description of Jambūdvīpa Vāyupurāṇa. see Notes. p. 241.
    and Bhāratavarṣa.

Index of Verses occurring in the Kâvyamîmânsâ.
श्लोकः पृष्ठम् श्लोकः पृष्ठम्
अङ्काधिरोपित० ८६ अस्ताद्रि० ६९
अङ्गणे ७२ अस्ति चित्र० ३९
अट्टहास० ८३ अमी देव्यो ८९
अतिक्रान्त० १०९ अस्त्युत्तर० ९६
अतितूर्णमति० ३३ अहर्निशा० ५३
अत्रावदात० १०१ आकम्पित० ७१
अत्रोपचारः १०३ आकाश० ८३
अत्रोपवर्षे० ५५ अगस्त्य० ५१
अथ पथि ८५ आगोपालक० ३३
अथागादेकदा २३ आच्छिद्य ६४
अनुसन्धान० ११२ आत्मारामा १५
अनेन १२ आनन्देन्दु० ७०
अन्तर्व्याजम् १११ आपः २५
अपङ्किल० १०२ आपात० ८१
अपाम् ८४ आ मूलतो ९
अप्रत्यभिज्ञेय० ६५ आ मूलयोः ९२
अभिनवकुश० १११ आर्द्राद्रे० ८
अभिनववधू० १०४ आर्दावले ८३
अभिमुखे २४ आलिख्य ८२
अभियोगे १५ आवापोद्धरणे २०
अभिलाषम् ४८ आश्चैषिणः १०३
अयं काकु० ३२ आसंसार० ६२
अयं प्रसङ्गोद्धुर० १०५ आसीदन्ति ७५
अयं सः ८७ आस्तीर्णे० ४८
अयमत्रैव २१ आस्थान० ८३
अरण्ये ५९ इक्षुदण्ड० ३९
अर्थः स एव ६३ इति काल० ११२
अर्थेजनार्थ० ४७ इति विक्रगति ४२
अलस० ४८ इति सूत्राण्यथै० २
अल्पाक्षर० ५ इतिहास० ३६
अविरल० ७६ इत्थं कविः ३२
अविस्पष्ट० २९ इत्थङ्कारम् ४९
अवीनादौ ६३ इत्थं ते ५९
अव्याद्गजेन्द्र० ७० इत्थं देश० ९८
अव्युत्पत्ति० १६ इत्थं सभा० ५५
असकल० ६० इत्यमन्तो ५
असूच्यत ११० इत्यनन्य० ५४

२६८
श्लोकः पृष्ठम् | श्लोकः पृष्ठम्
इत्थं० ७८ | एतद्यत् ३५
इत्युक्तवानुक्तिविशेषरम्यं मनः ५८ | एताम् १९, ४५
इत्युक्तदानुक्तिविशेषरम्यं रामा० ५८ | एताः ४५, ८२
इत्युद्गते ६९ | एवम् ३८
इ्लेषः १० | कण्ठ० २३
इदं कविभ्यः ४१ | कथमसौ न ७५
इदं भासाम् ९७ | कथमगौ मदनो ७५
इदं महाहास० ५१ | कपाले ७२
इदं हि ५२ | कपोले ९७
इयं सा २ | करभाः १०७
इह ५५ | करोति ३३
उच्चैस्तराम् १८ | कर्कन्धूनाम् १०३,
उच्यताम् ३२ | कर्कोटः ४३
उत्क्लेशम् ७१ | कर्णे १११
उत्खात० ८३ | कर्पूर० १०७
उत्पादकः ६२ | कलि० ३८
उदयति नवनीत० ७८ | कवित्वम् १५
उदयति पश्य ७४ | कवीनाम् ८२
उदरम् १८ | कवेः ५६
उदीच्य० १०४ | कश्चित् ९४
उद्दण्डोदर० ८४ | कस्त्वम् १४
उद्यानानाम् १०३ | काञ्च्याः ९६
उन्माद्यन्त्यम्बु० ४१ | कान्ते ६७
उपानयन्ती १०१ | कामं भवन्तु ८०
उपोष० २८ | कामं विशृणुते ३२
उभौ ४१ | कारयित्री १५
उमैकपादा० ७२ | कार्या० ५१
उषस्सु ९९ | काव्यकाव्याङ्ग० १३
ऊरुद्वन्द्वम् ६१ | काव्यमध्यो २७
ऊरुद्वयम् ६१ | काव्येन १५
ऋतु० १११ | काश्मीरी० ९७
एकम् ९५ | काष्ठा ९८
एकद्वित्र्यादि ११२ | किं करोति ५७
एकस्य १३ | किं चैते ७८
एकोऽर्थः ४८ | किमिह ६०
एणाः १०७ | किमीहः ३७
एतत्किम् १६ | कियता ६३
एतत्सुन्दरि ८५ | कियन्मात्रम् २४

२६९
श्लोकः पृष्ठम् श्लोकः पृष्ठम्
कुकविः ४६ चक्रं रथो ९२
कुक्षौ ५९ चतसृष्वपि ९५
कुन्दे ११० चतुस्समुद्र० ५१
कुमुद० ६० चत्वार एते ६५
कुरबक ७३ चत्वारि ६
कुर्वत्या ४७ चन्द्र० ७३
कुर्वद्भिः ४१ चन्द्रात् ३५
कुवलय० ६९ चरन्ति २४
कृतः ९६ चलच्चटुल० १०१
केदार एव १०५ चापम् ८६
कोपात् ७६ चित्रोदाहरणैः २
कैलास० ८५ चिन्ता० ६५
क्रोधम् ४८ चैत्रे चित्रैं १०६
क्षितिम् १०१ चैत्रे मदद्विः १०४
खं वस्ते १०९ च्युत० १०८
खर्जूर० १०६ जह्नो० १७
ख्याता २७ जड० १०८
गगन० ७२ जनापवाद० ५१
गतः ३१ जम्बू० ९०
गद्ये ३८ जयति ६०
गंभीरत्वम् ३३ जयत्यमल० २८
गर्भ० १०८ जयत्येक० २३
गर्भान् १०० जयन्ति धवल० ६३
गीत० ५१ जयन्ति नील० ६३
गुणादान० १५ जयन्ति बाणासुर० ७६, ८८
गुणानुराग० २६, ४१, ८३ जल० १०५
गुणालङ्कार० २० जानीयात् ५१
गूवाकानाम् १०६ ज्योत्स्नाम् ४०
गेहाजिरेषु १०२ ज्योत्स्नाजल० ७३
गेहे ११० ज्योत्स्नापूर० १३
गोत्राप्र० ८० ज्योत्स्नार्चिः १२
गौडाद्याः ५१ त आकाश० ८८
ग्रीष्मे १०८ तं शम्बरासुर० ८९
ग्रैष्मिक० १०९ ततः पुरस्तात् ३४
घोरघोर० ३८ ततस्तम० ७०
चकार ७० ततोऽरुण० ६७
चकोर० १०० तत्तावदेव ७९
चक्रं दहत्तारम् ५७ तत्र द्रुमा० ५३

२७
श्लोकः पृष्ठम् श्लोकः पृष्ठम्
तत्रागारम् ९६ दृष्टम् २५
तथागतायाम् १२ दृष्ट्वा ६६
तदेव ४४ दृष्ट्वैकासन० ४७
तनु० ८० देवासुराः २३
तन्वङ्गी ५९ देवी १८, ६५
तन्वानो ६४ देशेषु १११
तमेनम् ९२ दोर्दण्ड० २४
तव ९७ दोर्मन्दीरित० ८८
तस्य ४० दैवायत्ते ८०
तस्याः ७१ द्योतिता० ८४
ताटङ्क० ८ द्राक् १०१
तापापहार० ८१ द्रुमोद्भवानाम् १११
तामुत्तीर्य ८६ द्वन्द्वो० २२
ताम्बूल० ७७ द्वा सुपर्णा ३
तासाम् ९८ द्वित्रि० १०२
तिष्ठन्त्या ८५ द्वित्रे० ९५
तीक्ष्णम् १०२ द्वीपानि ९१
ते पान्तु ६३ द्वीपान्तराणाम् ९४
त्यागाधिकाः ५८ द्वौ वज्र० ४०
त्यागो ५८ धत्ते ४५
त्वद्विप्रयोगे ८२ धनुः ८७
त्वं पासि २३ धन्यास्तु ६७
त्वमेव ९० धुनानः ११०
दक्षिणे ९५ धुन्वन्० १००
दत्तम् ६७ धूली० १०९
दत्वा ४७ न च ११२
ददृशाते ८१ नदीम् ८४
दलत्कुटज० १०१ नयो १०२
दलयता ५६ न निसर्ग० १५
दश० ९५ न प्राप्तम् १८
दानवाधिपते ८९ नमन्नारायण० ७२
दारिद्र्यम् ५३ नमः शिवाय ३०
दिश्यात् ७२ नमः संसार० ७८
दीपयन् ७० नमस्तस्मै २२
दीर्घीकुर्वन् ७९ नमस्त्रिभुवना० ९०
दुःखेन्धनैक० ३० नमोऽस्तु ३५
दूराकृष्ट० ५६ नयनोदरयोः ७७
दृशात् ४७ नव० ३१

२७१
श्लोकः पृष्ठम् श्लोकः पृष्ठम्
न व्यस्त० ३३ पाण्डोः ४२
न स ३६ पाण्ड्यो० ४१
नागावासः ७९ पादन्यास० ८६
नातिस्पष्टः ३४ पादस्ते ५५
नायन्त० ३८ पाने १०३
नाभी० ६८ पितुः ५१
नालिङ्गितः १०६ पिनद्धमाहा० १०५
नाश्चर्यं त्वयि ३५ पिबतु ६१
नाश्चर्यं यत्० ०७६ पिबन्त्याख्याथ ३९
नासतो ३७ पिहिते ८०
नासत्यम् २५ पुन्नाग० १०२
नास्त्यचौरः ६१ पुरा ६६
निक्षेपः ५३ पुरोवाता ९९
निगदित० ९८ पुष्पम् ८४
नित्यम् २१ पुष्पक्रिया० १०४
निरवधि ९० पुषिण्याँ २५
निर्विवेक० ६६ पुष्पैः ५७
निश्चेतना० ७७ पुंसः ५७
नीचैः ४० पुंस्कोकिलः १०५
नीलाश्म० ७९ पृथक्त्वेन ६८
नेच्छङ्ग ६६ पौरस्त्यः ९९
नेपाल्यो ३९ प्रणत० ३०
नैगमैः २९ प्रतिगृहम् ६४
न्यस्ताक्षरा० ८१ प्रतिभा० १३
पच्यन्त० १०७ प्रतीच्छ० १८
पद्म० ३४ प्रत्यक्ष० ५१
पठन्ति लटभम् ३४ प्रथयति ११
पठन्ति संस्कृतम् २३ प्रवर्त्तते ९३
पत्युः ४८ प्रशान्त० ४५
पदवाक्यविदाम् ३२ प्रसङ्ग० ३०
पदवाक्यविवेकोऽयम् २८ प्रसन्ने ३३
पनसादि ११२ प्रसरति १६
पर० ६४ प्रसरद्विन्दु० ५८
परि(र)क्रिया २ प्रसरन्ति ८३
परिग्रह० २४ प्रसर्पन् २७
पश्य ९५ प्राग्दिशः ६९
पाक० ६६ प्राणानाम् १२
पाञ्चाल० ९ प्रावृष्यम्भो० ९९

२७२
श्लोकः पृष्ठम् श्लोकः पृष्ठम्
प्रियङ्गु० ८४ मालायमानाम० ८७
प्रोषितैकेन्दु० ७४ मासि ८१
फुल्लातिमुक्त० ७३ मिथ्या० ३९
बहुविधमिह ३७ मीनध्वजः ८६
बह्वपि ५४ मुक्तके ५४
बह्वर्थेषु ३४ मुक्तानाम् ७६
बुद्धिमत्त्वम् १३ मुक्तालताः १०७
भल्लन् २३ मुख० ७३
भजन्० ५९ मूर्ति० ७७
भवति ७ मूलम् १९
भवतु ३७ मूलैक्यम् ६४
भास्वत्० ७७ मेघ० ८४
भ्रमति ३० मेघानाम् ४०
भ्रश्यद्भू० २५ य एते ३७
भ्रान्त० १८ यच्चन्द्र० २९
भ्रामकः ६४ यत्कायमानेषु १०६
मज्जन० ४५ यत्किञ्चित् २९
मण्डलीकृत्य ८२ यत्तन्नाक्रान्ति० ६६
मभ्रामि ३२ यत्पदानि २०
मदम् ३६ यत्प्राचि १११
मध्ये ९१ यथा जन्मा० ३३
मनाक् ६९ यथा यथा पुष्यति १०२
मनोऽधिकम् १०५ यथा यथाभियोगश्च ५४
मरकत० ८५ यथा व्याघ्री ३३
मरुबक० ११० यदान्तरम् १५
मसार० ७५ यदिन्दोरन्वेति ८७
महानवम्याम् १०१ यदि मे ३१
महासुर० ८९ यदेतत् ६
मा कोश० ६५ यद्यपि ८०
मा गाः पाताल० ४३ यद्युदुम्बर० २६
मा गाः पान्थ ५६ यद्गर्याभिः ६८
मातङ्गानाम् ९१ यन्नद्रावित० ८०
माद्यच्चकोरक्षण० ७५ यक्षुम्बति ६४
माद्यन्मतङ्गः १०४ यः सर्वेषां ४०
मा निषाद ७ यस्तु प्रयुङ्क्ते २५
मा भैः ८६ यस्तु सरिद्द्रि० ४५
मार्गानुगेन ३४ यस्य केशेषु ५९
मालती० ८० यस्य तन्न० ६६