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“Tātparya"
385 meaning of a sentence is for all purposes the same as signified by its component parts: "padártha eva vākyarthah" . observes Punyarāja., see also - "vācya eva vākyárthaḥ iti anvitábhidhānavādinah” - K.P. II. 27, vrtti. - Thus the import or the tātparyártha of the anvitábhidhānavādins is nothing more than the meaning given by individual words themselves” - pūrvam ete yo vākyárthaḥ sa vācyántargata eva ity arthaḥ” - Punyarāja.
As to what forms the 'Nimitta' of the vākyārtha, there are different views. Vācaspati Mishra in the Tattvabindu refers to these views and establishes the Bhātta view as siddhānta. The views as recorded in the Tattvabindu are as below :
(i) According to the sphoțavādin the nimitta of the vākyārtha is akhandavākya, the pada-varna-vibhāga being only the result of avidya :
“anavagatam eva vākyam anādy avidyopadarśita-alīka-padavibhāgasya nimittam iti kecit. Tattvabindu, pp. 6.
(ii) According to some Mimāmsakas and Naiyāyikas, the nimitta for the vākyārtha is the knowledge of that last letter, which is accompanied by the samskāras or impression of the experience of the meaning of the preceeding padas - “pāramārthika-pūrvapūrva-pada-padārtha-anujanita-samskāra-sahitam antya varna-vijñānam iti eke.” - Tattvabindu pp. 6.
(iii) According to some other Mimāmsakas, it is the varņa-mālā i.e. series of letters, that is reflected in the mirror of memory, accompanied by the expression or 'anubhava-bhāvanā' or 'tat-tad pada-padārtha', = those words and those letters - which is the nimitta. - "pratyeka-varna-pada-padārtha-nubhava-bhāvitabhāvanā-nicaya-labdha-janma-smrti- darpaņā”rūdhā varņamālā iti anye." - Tattvabindu, pp. 6.
(iv) or, Vākyārtha is just the expressed meaning - abhidheyártha ,, of the words correlated with other words on account of expectancy, compatibility and proximity. Thus anvita i.e. correlated pada or words make for the expression of vākyártha. This is according to Prabhākara - “padaiḥ eva samabhivyāhāravadbhiḥ abhihitāḥ svārthāh ākānksa-yogyatā-āsatti-sadhrīcīnā vākyārtha-dhi-hetavah ity ācāryāḥ.” - Tattvabindu, pp. 8.
(v) The padārtha, which is accompanied by ākānkṣā, yogyatā and sannidhi, and expressed by the words used, makes for vākyártha. Thus, first of all the padas give padárthas and then with the help of ākānksā, yogyatā, etc., they give vākyártha. This is the anvitábhidhānavāda of Kumārila. Vācaspati Miśra also accepts this view. On this abhihitánvayavāda is based the Tātparya Vstti.
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