________________
444
SAHRDAYĀLOKA add 'tat before tātparya) is tātparya, which is artha-dharma and also śabdadharma, and is termed 'dhvani' (śabdadharmaḥ punaḥ, sa dhvaniḥ iti ucyate)
Then Bhoja further observes that this (poetic) tātparya (which is ‘dhvani") is like the quality of saubhāgya (of a beloved person, 'vallabhasya'), an internal quality (of poetry). It is like the 'lāvanya' or abstract beauty of the godess of speech (like lāvanya' of a beautiful lady.) This is an external quality-bāhya guna. It is something manifested at external level like 'having beautiful eyes' - 'sulocanātva' of a lady, - we may add.
The fact is that this poetic tātparya i.e. dhvani is beauty both internal and external, for Bhoja.
Both, observes Bhoja, are explained by both - 'dvayena dvayam ucyate'. The idea is that if we dig deeper we will realise that poetry or kāvya itself being an abstract - amūrta - entity, there is hardly anything which can be stamped as 'external or 'internal in the literal sense. Actually both are both, for both are beyond physicality. Just as caitra and vaisakha are also termed madhu and madhava, similarly the artha-dharma and sabda-dharma both make for the supreme beauty of poetry.
So, this, we feel explains Bhoja's concept of tātparya satisfactorily and had he been alive, perhaps Dr. Raghavan would have accepted this explanation.
Now we will see how Mammața and his followers deal with tātparya. Mammața in his K.P. II (pp. 25 observes that : Edn. Jalkikar '21) ‘krameņa śabdárthayoḥ svarūpam āha.
“syād vācako lākṣaṇikaḥ
śabdo’tra vyañjakas tridhā.” (Sū. 5) atra iti kāvye. eșām svarūpam vaksyate. (Sū. 6) - "vācyā’dayas tad arthāḥ syuh.” vācya-laksya-vyangyāḥ.
(Sū. 7) “tātparyártho’pi keșu cit." |16||
ākānkşa-yogyatā-sannidhi-vaśād vaksyamāna-svarūpāņām padárthānām samanvaye tātparyár'thópi vākyarthaḥ samullasati iti abhihitánvayavādinām matam. vācva eva vākvárthah iti anvitábhidhānavādinah.” Translation, Dr. R. C. Dwivedi - The Poetic Light - pub. Motilal Banarsidass, second Edn. '77, pp. 17, Vol. I):
"Now the author states the nature of word and sense in order : 6ab - Word, here would be of three kinds -expressive, indicative and suggestive.
novah.
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
