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“Tātparya”
447 It is clear that Vidyanātha, coming after Vidyadhara and of course Mammata, almost accepts the tenets of the dhvani-school, the kashmir tradition. Here, we will see his treatment of tātparyārtha and tātparyavrtti
Kumāraswamin in his Ratnāpana observes : (pp. 32, ibid)
nanu caturthe tātparyárthe jāgrati katham artha-traividhyoktir iti āśankya tasya trtiye antarbhāvah. ity āha. tātparyártha iti. atra vaktr-buddhi-sannidhāpito vākyávagamyo vākyártho rasā”dirūpas tacchabdena ucyate. tasmin parās tatparās tadāsaktāḥ tadvisayā iry arthaḥ. teşām bhāvas tātparyam. nanu abhidhitānām padárthānām arthábhidhāyinām vā padānām visistartha-pratyāyanaśaktis tātparyam iti matabhedena mīmāmsakā varņayanti. atas tanmate, 'devadatta gām āņaya' ity adau devadatta-kartěka-danda-karanaka-go-karmakā”nayana-rūpo višiştártha eva vangyatva-vidhuraḥ tātparyād avagatatvāt tātparyártha ity ucyate, katham asya vyangye antarbhāvaḥ, iti cet, satyam.
na hi tavanmātre kavisamrambha-viśrāntih. kāvya-sabdānām anvayavyatirekābhyām pravrtti-nivrtti-visayabhūtasya pradhānasya prayojanāntarasya asambhavāt. kim tu tad artha-nyakkārena pratīyamāne sāmājikā”nandā"svādaphale rasā”dāv arthántare. ataḥ sa eva tātparyárthaḥ, tatpratyāyaka-padártha-śaktir eva tātparyam, kavisamaye..."
After this Kumāraswaming tries to suggest that this special tātparya is neither abhidhā, nor laksanā and says -
"ato vaksyamāņa-laksaņasya vyañjanasya eva idam nāmántara-karanam iti tad arthasya vyangyárthatvam eva."
Now this is extending the original scope of tātparya. Kumāraswāmin himself says that in "devadatta, gām ānaya', the tātparya is what it is, because it is an expression of the ordinary worldly level. But in case of a poetic expression, the intention is higher and ends in rasa-experience. So, that should be taken as tātparya. But it is here exactly that Vidyānātha and Kumārasvāmin are mistaken. The thought currents of Abhidhā, Tātparya and Laksanā were inherited from shastric literature and the sanctity of any inherited thought-current had to be preserved. It is exactly this scientific approach which characterizes the thinking of Anandavardhana and Abhinavagupta. Any liberty with the original concept would be unscientific. It is exactly such an erroneous approach which is pointed out in Locana when Abhinavagupta observes at one place that, "yad āha, khadgalaksanam karomi ity uktvā ātāna-vitānā”tmā, prāvriyamānah, sakala-dehācchā”dakah sukumāras' citra-tantu-viracitah samvartana-vivartanasahisnur acchedakah
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