Sahrdayaloka Part 01

SR No.: 006908
Original Sutra Author: N/A
Author: Tapasvi Nandi
Publisher: L D Indology Ahmedabad
Publication Year: 2005
Total Pages: 602
Language: English
Classification: Book_English
File Size: 14 MB

Page 423

"Tātparya"
397 Before we proceed, it may be noted that both Abhinavagupta and M also accept the view of the abhihitánvayavāda. This becomes clear when we read the Balabod hini of Jhalkikar on the K.P. of Mammata, (pp. 27), which reads as - "abhihitánvayavādinām iti bahuvacanena ayam eva pakṣaḥ prāmānikaḥ (granthakrtsammatah) (na tv anvitábhidhānavādi-paksah] iti sūcitam iti sarasvatitīrtha-krtatīkāyām spastam. ata eva mülakāro'sminnevollāse 31 sūtra-vrttau, pañcamollase vyañjanāsthāpanávasare ca yathākramam vaksyati. "te ca abhidhā-tātparyalaksaņābhyo vyāpārāntarena gamyāh." iti. “abhidhā-tātparya-laksanā”tmakavyāpāratrayátivarti dhvananā”di-paryāyo vyāpāro'napahnavanīya eva” iti ca. bahuvacana-nirdeśasya sva-sammatarva-pradarśana-paratvād eva caturthollāse 83 sūtra-vịttau "iti śrīmad abhinavaguptā"cāryapādāh" ityanta-granthena upapăditasya abhinavaguptā"cārya-sammatapakşasya 'bahuvacana-śrīmad-pādā"cārya padaiḥ sva-sammatatvam uktam' iti tīkākāraiḥ sarvaiḥ uktam iti dik.”
We will go to see that lateron, certain dhvanivādins rejected this tātparya-vítti and Vidyānātha in his Pratāparudrīya includes it in vyañjanā and mentions tātparyártha as indentical with vyangyártha. In the same way perhaps, the view viz. "so'yam işoriva dirgha-dīrghataró-bhidhā-vyāparaḥ..." etc. supposedly mentioned by Bhatta Lollața, considers tātparya-vịtti as just a part of abhidhāvstti. Mahimā chooses to arrive at the so called tātparyártha with the help of anumāna i.e. poetic inference. He does not recognise tātparyavrtti in collecting the sense of 'nised ha' from the sentence viz. "bhrama dhārmika... etc." or nisedha from the statement, viz. "vişam bhaksaya, mā cā'sya grhe-bhunkthāḥ...” etc. For him, the niședhártha or sense of negation does not fall in the province of sābda-bodha or verbal cognition, but is gathered by the process of anumiti where the vācyártha becomes the hetu. For him, here we have an arthi prakriya and not sābdī prakriya. He observ I. 67, 68) (pp. 133, ibid)
"vișa-bhakşaņād api parām etad-gpha-bhakṣaṇasya dāruņatām, vācyād ato'numinute prakarana-vaktr-svarūpajñāh.” - I. 67 visabhaksanam anumanute na hi kaścid akānda eva suhrdi sudhīḥ, tenátrárthāntaragatir ārthi tātparya-śaktijā na punaḥ.” - I. 68 (V.V.)