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Vyañjanā-virodha or, opposition to suggestive power
761 differ in their nature and scope. The traditionally accepted concept of tātparya-sakti is that it is a sentence-power that yields the sentence-meaning i.e. the purely correlated word-senses of a given sentence. But the tātparya of DhananjayaDhanika extends beyond this and ends only after realizing the full intention of the speaker. Thus, the latter takes into account also such factors as context, - such as the speciality of the speaker, or hearer, or time, place etc. etc. Now these are factors which are responsible for what the kashmere school of literary aesthetics takes as suggestors - vyañjakas - leading to the postulation of a turīyā vrtti or a fourth power called vyañjanā which emanates, not only from words of a given sentence, but also from parts of words, and takes into its orb in even a sentence, a par a composition i.e. prakarana, or even a whole composition giving rise to prabandha-vyañjanā or prabandha-dhvani. Thus, we will go to observe with Viśvanātha that Dhanika's tātparya is nothing else but vyañjanā and Anandavardhana deserves greater credit for he has given a perfectly cut-out system of word-meaning and word-powers based on visayabheda and svarūpa-bheda i.e. difference in scope and nature. Dhanika's tātparya is both the normal tātparya of the Bhātta-school, and also the extended tātparva branded as vyañjanā by others. This confusion, perhaps deliberate. continues in Bhoia also who takes both as almost identical when he declares : ‘tātparvam eva vacasi dhvanir eva kāwe', with the only difference that on one hand he admits the extended tātparya of DhanjayaDhanika at the ordinarry worldly level of communication, but calls it dhvani' when seen in the poetic or beautiful i.e. a-laukika.context. With this clear perspective we will continue with Dhanika's further arguments as follows:
So, we saw above that Dhanika has an extended tātparya which terminate when the speaker's goal, kārya-or intention is fully grasped from the given context. So, tātparya's field covers that area for Dhanika, which falls under the full realization of the speaker's intention or object or kārya. If the speaker's object is the sense of negation such as “mā bhrama" i.e. "do not move around", then the tātparya operates upto that limit when this negation is realized even from a positive assertion such as “bhrama" i.e. “move around”. Dhanika argues that in the worldly context, a statement, be it either from the Vedas or used at an ordinary parlour, is used only to bring about a purpose or object i.e. kārya : "paurașeyam apauraseyam sarvam kārya-param", asserts Dhanika. Realization of t purpose is the objective - laksya of any sentence used any where. If a sentence is used without any purpose, it will be equivalent to the talk of an insane person. Thus it will be useless from the worldly point of view. It will fail the hearer in
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