________________
438
SAHRDAYĀLOKA not close with these verses) -
“tātparyam eva vacasi, dhvanir eva kāvye saubhagyam eva guna-sampadi vallabhasya. lāvanyam eva vapuși svadate’nganāyāḥ śrngāra eva hrdi mānavato janasya."
and,
yad-abhiprāya-sarvasvam vaktur vākyāt pratīyate tātparyam, artha-dharmas tat, śabda-dharmaḥ punar dhvanih. saubhāgyam iva tātparyam āntaro guņa ișyate vāgdevatāyā lāvanyam iva, bāhyas tayor dhvaniḥ, adūra-viprakarsāt tu dvayena dvayam ucyate,
yathā surabhi-vaišākhau madhu-madhava-samjñayā." In ordinary speech and writing, the purport is called Tātparya; but the purport in poetic expression is called Dhvani. It is even as the same Caitra and Vaišākha months are called, from another point of view, Madhu and Madhava, or to add a further illustration, the Kārana, Kārya and Sahakārin of the world are called in kāvya, the Vibhāva, Anubhāva, and Sañcărin. And what is the difference in the nature of the ordinary utterance and the poetic utterance, that the purports in the two cases must be called by two different names, Tātparya, and Dhvani ? Ordinary talk and writing is 'a-vakra' not beautiful; poetic expression is 'vakra', beautiful
“yad avakram vacaḥ śāstre loke ca vaca eva tat vakram yad arthavādādau
tasya kāvyam iti smrtih.” Dr. Raghavan further observes - (pp. 164) - “Therefore a more graceful name for tātparya is dhvani; this is the idea we get from the two verses of Bhoja, ‘tātparyam eva vacasi' etc. and, 'yad avakram... etc. But suddenly he turns the statement the other way and says that the Abhiprāya, the entire intended idea, is a quality of artha. That is, Tātparya is artha-dharma; Dhvani on the other hand is sabda-dharma. What does Bhoja mean by this? Does he mean that, looked at from the point of view of the sabda it is Dhvani and, from that of artha, Tātparya ? Or that Dhvani is the name of the vyañjaka-sabda and that Tātparya is the name of vyangya-Artha ? That Dhvani is the vyañjanā sabda-vyāpāra and
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