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SAHRDAYĀLOKA are formed on the spot. Still others are not formed at all (i.e. they are not acceptable at all), because they are bereft of the power to convey sense.” (Tantravārtika - 3/1/6 - aruņādhikarana).'
The first one is illustrated by 'rājā' and the like. The second variety which is floated on the spot, i.e. the 'tātkāliki, is the result of the context of vrddha
vaktā (i.e. the speaker) etc.. such as seen in the verse, "snigdhasyāmala.” etc. In this verse the word 'lipta' has its primary sense contradicted: because lustre or kānti has no inherent capacity to smear anything as is done by saffron powder. This is so with reference to words such as 'suhrd', 'rāma', etc. also. The third variety is such which is not marked even in the vșddhavyavahāra or practice of the seniors and the like. Nor, do we find such situation as in case of words such as 'lipta' and the like. So, this third type is unacceptable. They cannot be put into practice. What Mukula drives at is that laksanā is possible only in cases of such words as are put into practice by seniors, or which are similar to such practice. Laksaņā is not possible anywhere and everywhere. For in that case any word will be able to deliver any sense, and this we do not find in reality : "tad evam, vaktrādi-sāmagrī-anupraveśena śabdānām svārtham arpayatām arthāntaram prati svarūpa-dvārena sajātīya-sabda-dvārena vā gamakatayā avadhāritānām laksakatvam iti sthitam.” (pp. 30, ibid). The principle established is that, in the context of the instrumentality (sāmagri) of the speaker etc., words become indicator (laksaka) only when through the same instrument (such as vaktā etc.), they are accepted as conveying meaning through their very form either in the practice of the seniors or through such other device."
After deaing with the four-fold ‘mukhya artha' and the six-fold laksaņā, Mukula discusses a fresh problem. He discusses the four views concerning (i) abhihitánvaya, (ii) anvitábhidhāna, (iii) the samuccaya of these two and (iv) the ‘abhāva' of these two. He discusses the position of laksanā with reference to these four alternatives. Says he -
"anvayébhihitānām sā vācyatvād ürdhvam isyate - 7B anvitānām tu vācyatve, vācyatvasya puraḥ sthitāḥ, vākyārtha paramārthataḥ - 8 nāsty asau kalpitérthe tu pūrvavat pravibhajyate.” - 9A
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