Sambodhi 2001 Vol 24

Author(s): Jitendra B Shah, K M Patel
Publisher: L D Indology Ahmedabad

Page 24

Vol. XXIV, 2001
TATPARYA' IN BHOJA
antaro guna isyate,
vāgdevatāyā lāvaṇyamiva
bahyas tayor dhvaniḥ.
adūra-viprakarṣāt tu
dvayena dvayam ucyate, yathā surabhi-vaiśākhau
madhu-mādhava-samjñayā.” iti.
Now we will first quote at length from Dr. Raghavan (pp. 161, Śr. pra) along with our observations. He observes
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"What is Bhoja's Tatparya? The tatparya-sakti refuted by Anandavardhana is the Mimāmsaka's. Upholding it, Dhanika says that it is not necessary to recognise a new function called dhvani."
We may add that it could be true that Anandavardhana discarded tatparya of the Mimāmsakas, without of course naming the same. We know that Ananda uses the term, 'tātparya' meaning 'intention of the speaker' and not the 'tātparyavṛtti', Though of course Abhinavagupta mentions it in the strict Mimamsaka sense of the Abhihitanvayavadins and takes it to be the second sabda-vṛtti, counted after abhidha and before lakṣaṇā, vyañjanā being the turīya. So, Dr. Raghavan's observation seems to be slightly off the mark. Actually 'tatparya' is used in various senses by Anandavardhana as quoted by Dr. Raghavan himself and we will go to see it later.
Dr. Raghavan (pp. 161, ibid) proceeds, "Bhoja follows in the gap between the two and greets both with both his hands."- We know that Dhanika's tatparya is more extended than that of the Mimāmsakas. For Dhanika tatparya comes after abhidhā and lakṣaṇā and it includes the whole meaning of a given sentence, be it only abhidhartha, or one with lakṣyārtha, or one charged with even vyangyārtha on top of both these, i.e. abhidhartha and lakṣyartha. Thus Dhanika's and so also Dhananjaya's concept of tātparya is unique and it crosses the limits of mīmāmsaka's traditional tatparya, not acceptable to the dhvanivādins as a vehicle of the suggested sense.
Dr. Raghavan is perhaps near the truth when he observes that 'Bhoja greets both the dhvanivādin and also Dhanika simultaneously. His observation