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SAHRDAYĀLOKA cannot clarify the position of the final syllable of a pada or vākya. So, the hearing of the last letter, accompanied by memory of the preceeding letter etc., cannot make for the vākya-dhī. : "na antya-varna-śrutih, smrtyā nītā vākyārtha-bodhinī.” - pp. 76, ibid.
The third view is supposed to be held by some other Mimamsakas. According to the commentator of the Tattva-bindu, this view is not held by any particular ācārya, but both this and the preceeding one are just placed as prima-facie views by Vācaspati Miśra. : "etat tu mata-dvayam sambhāvanāmātrena upanyastam iti kecit.” - (Tattabindu tikā, Tattva-vibhāvanā, pp. 7) - According to some, this view is held by the earlier Mimāmsaka Upavarsa, who is older than Sabara : "varnā eva tu sabdā iti bhagavān upavarsah.” Mimāmsā bhāsya, on I. i. 5, and also see, "gaur ity ayam kaḥ śabdah ? gakāra-aukāra-visarjanīyā iti bhagavān upavarşah” - yogasūtra-bhāsya on III. 17. So according to Upavarsa, 'gauh' is constituted of 'g', 'au' and 'h' i.e. visarga.
These varņavādins hold that we gather the meaning of a word or a sentence in the same way in which it is used by the elderly people. Now, these elderly people, in their regular affairs, do not use single letters of words, but use sentence to convey meaning. But a sentence cannot be without parts (an-avayava). So sentence is just the correlation of letters - varņa-samūha-left in memory. This varņa-mālā or dhvanimālā is the cause and vākyārtha-dhi is the effect. The knowledge of pada-padártha is held to be instrumental only - i.e. nimitta-mātra, while the vākyártha-dhī follows genuinely from the varnamālā or a group of 1 or phonemes or syllables : Read Tattvabindu :
víddha-prayogā"dhīnávadhāraṇo hi śabdártha-sambandhaḥ. na ca padamātram vyavahārangam prayuñjate věddhāḥ, kimtu vākyam eva, tat ca anavayavam nyasedhi iti. smstisamā”rūdhā varņamālā parisisyate... naimittikam vākyárthabodham adhatte. pāramārthikas tu pada-tad-artha-bodho nimitta-matrena avatisthate... tad eva vākyárthadhi-hetuh, iti. - Tattvabindu. pp. 83, 84, ibid. also read,
"gauravād viņayábhāvāt tad-buddher eva bhāvataḥ, vākyártha-dhiyam adhatte
smstisthā nákṣarā”valiḥ.” - Tattvabindu, pp. 84. The Bhāra Mimāņsakas do not accept this view. They find two faults with this viz. those of 'gauravadosa' and 'visayábhāva-dosa'. - "iti astānām vākyānām astau
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