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Dhvani in Kuntaka, Bhoja and others, and Gunībhūta-vyangya and Citra-Kavya. 1117
120
"etāvataiva viśrantis
tātparyasya iti kim kṛtam,
121
yāvat-kārya-prasāritvät
tātparyam na tula-dhṛtam." iti. dhvani-tātparyayor bhedo
brāhmaṇa brahma - cari-vat, tad avántara - bhedo hi prayeṇa pṛthag ucyate. tātparyam eva vacasi
dhvanir eva kävye
saubhagyam eva guṇasampadi vallabhasya,
-
lavanyam eva vapuși
svadate' nganāyāḥ śṛngāra eva hṛdi mänavato janasya. ato dhvanyakhya-tātparyagamyamānatvataḥ svataḥ, kāvye rasā❜lamkārā"dir väkyártho bhavati dhruvam. evam trirupam tātparyam tat tat tātparya-vedibhiḥ, vaktṛ-dvārā vākyadharma eva
iti parikīrtyate." - (B. P. VI. 102-121, pp. 209-214 ibid) We may try to put this in English as follows :
In view of the sentence-sense, whatever is the remaining portion left behind, i.e. extra sense, after the words are pronounced, is called 'tātparya' or 'import.' On account of the three-fold sentence-sense, the 'tātparya' or 'import' is also three-fold. (102).
That which is qualified by the kārakas i.e. agent etc., and is of the form of action or, etcc.,cc., is said to MP'abhidheya' or expressed' (tātparya). (103)
After the expressed sense is made clear, because of there being no further explanation, i.e. due to 'arthāpatti' i.e. presumption, that meaning which is implied, is said to be 'pratyyāya' or 'meaning through implication.' (104)
Jain Education International
This 'pratyayya' tatparya is illustrated in statements such as, "Eat poison..." etc. (105)
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