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Chapter VI "Tātparya"
General Introduction :
Some thinkers feel that through abhidha we arrive at the primary meaning of a word. Thus abhidha is a word-power, a śabda-śakti. It is capable of yielding individual meaning of an individual word or 'pada'. But this abhidhā power can not give us the sentence-sense which is of the form of correlated meaning of all individual word-meanings in a given sentence. The sentence-sense is thus a total sense as against individual word-sense derived from words that are independent units having individual meaning not related to each other. So, according to these thinkers to arrive at this total sense of a statement, i.e. 'vākyártha' a separate function - vrtti or sakti of the sentence-unit has to be considered. This is named as tätparya-sakti or vakya-śakti, purport, which is supposed to deliver the sentencesense, which is a correlated sense of individual words that give individual meanings - i.e. padártha-through abhidha or vācaka-śakti which is thus a pada-sakti. The tātparya-vṛtti, which is supposed to be a vakya-vṛrtti thus gives the total meaning of a given statement and some thinkers suggest that it not merely a sum total of individual padas only, not just a 'samudaya' of 'padárthas', but is something specialviśista-over and above that. We will examine the concept of tatparya first in its historical context, i.e. how its separate recognition evolved in the thinking of various schools of thought such as the Vaiyakaraṇas, Mimāmsakas, Naiyāyikas etc. and then how this topic was handled by the alamkārikas.
It is clear by now that tatparya sakti is supposed to be that power which assimilates the sense given by abhidha and renders a new meaning-abhinavártha "> which is not just the assimilation of vacyártha, i.e. not 'yoga-matra', but is something unique - "a-padártho'pi vakyárthaḥ" as Mammața explains later. The Dhvanivādins have termed it as "tātparya-vṛtti". We will go to see that in this
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