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SAHRDAYĀLOKA laksanā is said to be five-fold. Thus, says Mukula, the 'prayojana' is also two-fold. One 'prayojana' is such which depends on vrddhavyavahāra which is beginningless in accepting the meaning that it conveyed and therefore depending on the established custom. This is as good as 'rūdhi' or convention, e.g. in case of words such as dvi-refa' etc. This word is having two 'ra’-kāras, as the word 'bhramara' meaning a bee consists of two ra-kāras. So, dvi-refa' - i.e. one having two-fra’kāras, also conveys the same sense without dragging in the word 'bhramara'. Thus, this is as good as 'rudhi or convention. Now Mukula has suggested that 'following a rūdhi' is a 'prayojana' here.
The second prayojana is different from the above rūdhi-tulya-prayojana. Mukula observes (pp. 50, ibid) : "aparam tu rūdhyanusaranátmakam yat prayojanam uktam, tad-vyatirikta-vastyantara-gatasya samvijñāna-padasya rupaviśeşa-pratipādanam nāma, yathā pūrvam udāhstam, “rāmósmīti”o. - This second prayojana is in form of establishment of a special form of an object, which is concealed in that object, but the conveying of which is intended. The illustration is, "rāmósmi...” etc.
Both these purposes or aims (i.e. prayojanas) are to be determined through the secondary meaning arrived at with the help of the above mentioned five-fold relation, when the primary meaning is set aside; it being in-appropriate.
Now it may be observed here, that in nirūdhā laksaņā Mukula tries to find a 'prayojana' in form of 'following convention' as established by usage made current by seniors. But accepting or imagining a 'prayojana' in rūdhi-mūlā, does not look possible to us. Dr. Rewaprasad observes that even if we accept what Mukula holds here, greater charm is caused by such usages as 'dvi-refa' in place of the direct mention of 'bhramara'. Thus, causing a greater charm could be a prayojana here. But we feel that it is better to hold only rūdhi as the cause of laksanā here and such rūdhi in itself carries its own charm, for ultimately lakṣaṇā or say, poetic deviation of any kind causes charm. So, rūļhi laksaņā has an inherent charm which does not stand in need of any prayojana.
Mukula provides illustrations for this five-fold lakṣaṇā. At the end of it he observes that in this five-fold laksaņā the expressed meaning is at times (i) atyantatiraskrta i.e. completely lost, or (ii) the expressed is either intended or unintended (vivakṣita/a-vivakṣita) : (pp. 58, ibid) "idānīm pañcavidha-sambandhanibandhanāyām āsattau pūrvopavarnitāyām kvacid vācyasya ati-tiraskāraḥ, kvacid vivakṣitatvam, kvacic ca a-vivakṣitarvam iti evamvidham trayam yat sahțdayair
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