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'Laksana'
473 explained by Śabara, under Mi. Sū. I. iv. 23. Sabara observes - (pp. 357, 360) katham nu svárthábhidhānena pratyavasthā iti cet, artha-sambandhāt. simha iti nirjñāte prasahya-kāritā tatra prāyeņa iti prasahyakārīti gamyate, artha-pratyayasāmarthyāt. yo hi manyate prasahyakāriņam pratyāyaye yam iti, sa yadi simhaśabdam uccārayati siddhyati asya abhipretam. simhárthaḥ pratītaḥ, sambandhāt itaram artham pratyāyayati.' evam svárthábhidhāne tad-guna-sambandhaḥ pratīyate.”
Now we come to decide the exact nature of the secondary sense that we arrive at with the help of laksana. So, we will examine the different kinds of 'tad-yoga' which make laksaņā possible. In this context, it may be noted that, in general, a word may figuratively convey (i) the sense of the possessive suffix, i.e. - matvarthalaksaņā, (ii) the place - i.e. deśa-laksaņā, (iii) the dharma or guņa, i.e. dharmalaksaņā or guņa-vāda., (iv) the time or kāla-laksaņā, (v) the action, i.e. karmalaksaņā, (vi) the kārya or the sādhya (vii) the karana or sādhana, (viii) some sajātīya or (ix) the lingin. Which of these is conveyed in a given illustra depends on the will of the speaker, though some general indications regarding these can be pointed out with some amount of certainty.
"Udbhidā yajeta" is an illustration, which the pūrva-paksin holds to be one of natvarthiya laksanā'. This means that that the sentence can be put as : udbhidā yāgena svargam bhāvayet.” . But how can we explain the apposition between ‘udbhidā' and yāgena' ? The pūrva-paksin seeks explanation in matvartha-laksanā and takes ‘udbhidā' to mean 'udbhidvatā'. The argument is that lakṣaṇā is a commonplace matter, laukikī, and hence it has to be preferred to a-prasiddha-kalpanā or asuming an uncommon thing such as taking the word 'udbhid' as the name of a sacrifice. For the siddhāntin the word 'udbhid', on the strength of etymology can signify the vāga, and hence no question of a-prasiddha kalpanā ever arises. The appoisition can be satisfactorily explained by the vācyártha', or, say, the 'yaugikártha' only. So, for the siddhāntin there is no scope for laksana in the text under discussion. Read SB. pp. 323, on Mi. Sū. I. iv. 2 : yāgena kuryād iti yajeta’ ity asyárthaḥ. karanam hi yāgah. udbhidädy api hi trtīyā-nirdeśāt karanam. tatra udbhidā yāgena iti karmanāma-dheyatvena sāmānádhikaranyā'sāmañjasyam. dravyavacanatve matvarthalaksanayā sāmānādhikaranyam syāt.... laksaneti ced varam lakṣaņā kalpitā na yāgábhidhānam. laukiki hi laksaņā, atho'aprasiddha-kalpanā iti.... anuvādā hy udbhidādayaḥ. kutaḥ prāptir iti cet, tato bhidhīyate. ucсhabda-sāmarthyād bhicchabda-sāmarthyāt ca udbhid-sabdah kriyāvacanaḥ. udbhedanam prakāśanam paśūnām anena kriyate ity udbhid yagaḥ... evam sarvatra.
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