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SAHRDAYĀLOKA succhedyah utkrstah khadgah, iti bruvānah, paraih patah khalu evamvidho bhavati na khadga iti uktatayā paryanuyujyamānah evam brūrāt īdņśa eva khadgo mayā abhimata iti tādřg eva etat.” (Locana on Dhv. I. i., pp. 10, Edn. Nandi)
So, this insistance on equating tātparya with vyañjanā is like the above unscientific approach.
Bhoja, as observed earlier called tātparvārtha as 'dhvani' with reference to poetic expressions, but if we search with a microscope, it will be clear that here Bhoja's 'dhvani' is not identical with Anandavardhana's dhvani and he too, like Vidyadhara and Kumāraswāmin commits the same blunder of explanding or narrowing the accepted connotation of a given word used as 'terminology or 'paribhāsā'. The crime is lesser in case of Bhoja because he is not weded to wanjanā, while it is greater in case of Vidyadhara and Kumāraswāmin who vow in the name of dhvanivāda and take liberty with the accepted terminology. We feel that flirting with age-old accepted terminology is a crime. Abhinavagupta has wisely called vyañjanā to be a 'tūriya', 'fourth' vịtti.
Again, when Anandavardhana tries to silence the Mimāmsakas by suggesting that the intention of the speaker of a worldly statement or 'pauruseya vākya' is 'suggested' or 'vyangya', he knows the limitation of his own argument which he clears while silencing the Naiyāyikas. Vidyadhara and Kumāraswāmin, like Virocana, caught hold only of a portion of Anandavardhana's argument and tried to jump in. This is sad and unscientific.
Now we will turn to Visvanātha, the author of Sāhityadarpana. He clearly followed the lead of the kashmir school of thought and takes tātparya as a power delivering the sentence-sense. He accepts three powers of a word such as abhidhā, laksanā and vyañjanā, but by the end of the first pariccheda, after talking about the three-fold classification of words also into vācaka, laksaka, and vyañjaka, he observes. (- S.D.I. 20, pp. 67, Edn. Chawkhamba Sanskrit Samsthāna, Varanasi, 4th Edn. '85) -
"tātparyā”khyām vsttim āhuḥ padárthánvaya-bodhane, tātparyártham tad artham ca
vākyam tadbodhakam pare." - (S.D.I. 20) "abhidhāyā ekaika-padártha-bodhana-virāmā vākyártharūpasya padárthánvayasya bodhikā tātparyam nāma vṛttiḥ. tad arthaś ca tātparyárthaḥ. tad-bodhakam ca vākyam iti abhihitánvayavādinām matam.”
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