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1120
SAHRDAYĀLOKA 'brahmin' and a 'brahmacārin' (i:e. a student). The sub-division of the same i.e. tātparya is said to be different.”
(Bhoja says) "Tātparya or 'import' is said to be with reference to expressions in common parlance or sentences in works on various disciplines (=vacasi), but dhvani' is said to be there with reference to 'poetic expression (Kāvya) only, like the qualities of 'saubhāgya' with reference to a nāyaka i.e. hero, and 'lavanya' which is tasted with reference to the figure of a 'nāyikā' or heroine, or like 'śộngāra' i.e. “highest pitch of aesthetic experience” with reference to a cultured critic with self-identity."
Thus, as tātparya' (in poetic expression) of the form of dhvani being conveyed on its own (i.e. it being self-evident) in poetry the sentence-sense takes the form of 'rasa', 'alamkāra' etc. Thus this three-fold tātparya (i.e. one each as explained by Ānandavardhana, Dhanika and Bhoja), as explained by respective knowers, is ultimately the quality of a sentence i.e. it pertains to the speech, as spoken by a speaker."- (121)
Dr. Raghavan (pp. 166, 167, etc., ibid) has neatly given the substance of śāś views. We will try to place them here with our comments, if any. It man be noted that his references are to an edition of BP. which is not used by us. So, we will not mention the page-numbers given by him but of course, the chapter number is the same.
In the Ch. VI of his BP., Śā. tries to explain the concept of Dhvani in Bhoja, "in the light in which he (=Śā.) understood them.”
'Tātparya' is defined by Śā. as-“Vākyārtham prati śeşatvam uccāraṇasya", and is divided, as is done by Bhoja, into three classes : “sa ca abhidheyaḥ, pratyāyyah, dhvanirūpaḥ iti tridhā.”
It may be noted that Dr. Raghavan has not rendered in English, the Sanskrit expression of Sā. as, “vākyārtham prati śeşatvam uccāraṇasya." we have tried to put it as, “In view of the sentence-sense, whatever is left behind as extra-sense after words are pronounced, is called 'tātparya' or 'import.” Thus Śā. wants to drive at a wider sense of tātparya, over and above the correlated sense as advocated by the Mimāņsakas. We will go to see that Sā.ś 'tātparya' is three-fold, viz. the abhidhiyamāna i.e. the correlated sentence-sense, the pratiyamāna i.e. implied sense as seen in statements which are qualified by some special context, and the dhvani' or suggested sense.
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