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"Tātparya"
445 'Here' means in poetry. The characteristic of these (three kinds of words) will be described later.
6c - The expressed and others would be their sense. That is, expressed, indicated and suggested. 60. There is also the purport - sense in the opinion of some.
When owing to the force of expectancy, compatibility and proximity, after the word-meanings, whose nature will be explained later, have been correlated, there springs up the purport-sense, which possesses a special form and which, though not the sense of individual) words, is yet the sense of the sentence - this is the view of these who hold that the correlation is of the expressed words (abhihitánvayavādins). The primary sense itself is the sense of the sentence - thus hold the theorists of, 'expression of the correlated meaning.' (anvitábhidhāna)."
All this follows Abhinavagupta's explanation and the Mimāmsaka view-points. Jhalakikar (pp. 26, ibid) has the following -
"nanu padártha-vākyárthasyā’pi vyañjanā-vșttyā”śrayatayā bhātramīmāmsakamatasiddha - tātparyā”khya-vrtti-pratipādyatayā ca tadvibhāgo’pi kartum ucita iti tad-akaraṇān nyūnatā iti ata āha - "tātparyártho’pi iti”. tātparyā”khyavrtti - pratipădyo'rtha ity arthah. samullasati iti adhyāhāraḥ, keșucid iti. șasthyarthe saptamī’yam. abhihitánvayavādinām ity arthaḥ. mate iti śeṣaḥ. "abhitánvayavādinām matam" iti vrtty anurodhad iti bodhyam. ayam bhāvah - vrttim vinā arthabodhane'tiprasanga iti anvaye (vākyártharūpe samsarge) śabdasya tātparyákhyā vrttir abhyanugantavyā. tatpratipādyórthas tātparyártha iti cakravartikamalākarabhatta - narasimha thakkura-krta-tikā-șy amśataḥ spastam.
Vidyadhara follows Mammata. He has a very brief remark : (Ekāvalī unmesa II, with Malinātha's Taralā; Edn. Trivedi K.P. Bombay Sanskrit Series, Bombay, 1903) - “anuvādyānām arthānām vidheyárthaparatvam tātparyam iti vyāpārántaram parair abhyupagatam. yathā -
"umām sa paśyam-rjunaiva cakṣuṇā
pracakrame vaktum anujjhita-kramaḥ.” ity atra darśanasya cakṣuḥkaranakatvā’vyabhicārāt tad upādānam tadvisesanártham tad eva cátra vidheyam tatpartvam eva tātparyam.”
We have seen earlier that Mukula had incorporated tātparya in abhidhā and Mahima takes it to be of no use as it is covered by inference, i.e. anumiti. He has discussed the same illustration viz. “visam bhunksva...” etc. as given by Dhanika.
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