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SAHRDAYĀLOKA laksyárthá-visayatvācchabde aropita eva sa vyāpāraḥ. vastuto’rthanistha eva ity arthaḥ. tad etad uktam, 'sántarártha-nisthah' iti.” .
The idea is that, 'yat anyaḥ arthaḥ laksyate să kriyā laksaņā’ is the definition of laksanā. "mukhyarthabādhe tadyoge rūdhito'tha prayojanāt" - talks about the three conditions under which laksaņā operates. "āropitā” is descriptive part. “yaḥ anyaḥ arthah laksyate sa laksyārthah" is the definition of laksyārtha that is indicated. This means that for Govinda Thakkura, according to Mammata, mukhyarthabādha etc. are the three factors placed in the ‘nimitta' portion of laksanā, while that by which another meaning is indicated', - is the only portion placed in the definition part of laksaņā. So, Mammata has not incorporated the 'tadyukta' pada in it, which is necessary. For, if this is not added in the definition, the definition will be wide enough to include even vyañjana in the fold of laksanā. Thus the difinition will be too-wide or "ati-vyāpta”. We will go to observe that Viśvanātha has taken greater care in defining lakṣaṇā.
It may be noted here that yat' means 'yayā kriyayā ity arthah'. 'yaya' ity arthe lupta-karana-trtiyāntam avyayam. 'laksyate' means 'pratipădyate', and not
ratipădyate'. For, if laksyate were to mean 'laksanayā pratipadyate', there would be the blemish called 'anyonyā”śraya-dosa'. The presence of the word ‘laksanā' in the definition of laksaņā makes it impossible for us to understand the definition and thus leads to the blemish of 'mutual dependence'
Jhalkikar (pp. 40, ibid) observes : - 'yad' iti 'yayā' ity arthe lupta-karaṇatļtīyantam avyayam. yayā (vịttyā) anyo’rthaḥ arthántaram (mukhyabhinnah) tatā”dirūpa iti yāvat, laksyate pratipădyate să (vrttih) laksanety ucyate ity arthaḥ. yad vā, 'yad' iti laksaņa-kriya-višesanam. anyor'tho yat laksyate, yat pratipădyate să laksanety anvayah laksyate iti nijantād ākhyātam. nijartho hetu-vyāpāraḥ. hetusca śabda iti anyártha-pratipatti-hetuh sabda-vyāpāro laksanetyárthah śakyatávacchedakā”ropa-rūpā, sakya-sambandha-rūpā vā, vaktstātparyarūpā vā iti anyad etat. 'āropite'ti, ‘kriye'ti ca na laksana-ghatakam. kintu loksaņā-svarūpakathana-param. sā hi āropitā mukhyártha-vyavahita-laksyártha-visayatvāt śabde kalpitā. sākṣāt-sambandhena mukhyárthanisthā, paramparā-sambandhena tu śabda-nisthā ity arthaḥ. kriyā vyāpāra-rūpā ca iti sūtrárthaḥ. yattv atra 'yad' iti kriya-višeșanam. tathā ca yat lakṣyate yat pratipādyate să pratipattir eva (jñānam eva) laksanā iti kaiścid vyākhyātam, tad ajñāna-vijrmbhitam. laksanāyā abhidhāvyañjanayor iva vrtti-rūpatayā vịtti-janyāyāḥ pratipatter laksaņārva-a-sambandhāt. na hi vịtter-vyāpāratve kaścid vivādah. asmāt padad ayam artho boddhavya ity ākārikā īśvarecchā’pi preraņāgarbhatvena sādhyarūpā eva iti pratibhāvadbhiḥ
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