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1122
SAHRDAYĀLOKA speakers intention, is tātparya. There is no rule which lays down that the speakers intention, beyond a certain stage, ceases to be tātparya and needs a new name (such as 'dhvani.) Here, śā. quotes Dhanikaś Kārikā from his lost ‘Kāvya-nirņaya' which his Avaloka quotes :
"etāvataiva viśrāntih tātparyasyéti kim krtam, yāvat-kārya-prasāritvāt
tātparyam na tulā-dhịtam.” Śā. does not quote Bhojaś verses on the difference between tātparya and dhvani which bring in the similes 'saubhāgya' and 'lāvanya'. Instead Šā gives a single analogy. He says that 'dhvani' is a class of 'tātparya', an avāntara-bheda, even a brahmacārin is a kind of Brāhmana, i.e. the first asramī brāhmana. Here, Dr. Raghaven quotes from Bhojaś śr. Pra. as under :
"dhvani-tātparyayor bhedo brāhmaṇa-brahmacārivat, tad avāntara-bhedo hi prāyeņa prthag ucyate." tātparyam eva vacasi
dhvanir eva kāvye..." etc. from Bhojaś śr. Pra. Dr. Raghavan then quotes from the BP. as -
ato dhvanyākhya-tātparyagamyamānarvataḥ svataḥ, kāvye rasálamkriyā'dir vākyártho bhavati sphuram. evam trirūpam tātparyam tat tat tātparya-vedibhiḥ, vaktp-dvārā vākyadharma
eva iti, parikīrtyate." Dr. Raghavan has not clarified, 'tri-rūpam tātparvam. tat-tad-vedibhih'. We have explained this as three explanations of tātparva as given by Aanandavardhana. Dhananjaya-Dhanika, and Bhoja.
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