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SAHĶDAYĀLOKA secondarily it means 'an expert in any activity, and it is in this sense only that the word is fixed through usage. Any person who uses this word, uses it in the sense of 'an expert only and there is no motive behind this usage. But it has to be borne in mind that there has to be some relation between the primary and the secondary senses as it is the first condition of laksanā. Even in 'kušala' there is a relation of 'expert handling of any task. It is precisely for this end in view that Jagannātha defines laksaņā as 'sakya-sambandhah laksaņā.” Thus relation between the two senses is very important. He goes a step further and says, as noted above, that in 'prayojanavati laksanā, there has to be an apprehension of the special quality - avacchedaka dharma - of the mukhyártha in the laksyártha; and the relation between the two meanings has got to be that of non-difference or abheda' only. Without this the speaker's motive can never be realized. .
So, the view of the ancients that between the two senses any relation whatsoever will do is thus negated by both Mammața and Jagannātha alike. . Jagannātha, however points out a defect in Mammata's definition of laksanā. While Mammata has introduced 'mukhyártha-badha' as one of the basic conditions for laksanā, this is not so in Jagannātha's view. The obvious reason is that if we accept this i.e. mukhyártha-badha as a pre-condition for laksanā, then such instances as, “kākebhyo dadhi raksyatām” will fall out of the scope of laksanā as there is no difficulty in correlating (anvaya) the words in this sentence. But it is clear that the purport of this statement is that curd is to be protected not only from crows but also from all agency that may foul it and cause disturbance. So, we have to resort to laksana in the word 'käkebhyah' and arrive at the secondary sense such as - "dadhyupaghātakaprāņinah.”
In the Kāvyaprakāśa, Mammața observes : "anayor laksyasya lakṣakasya ca na bhedarūpam tāțasthyam. tatā’dīnām gangādiśabdaiḥ pratipādane tattvapratipattau hi pratipipădayisita-prayojana-sampratyayah. gangāsambandha-mātra pratītau tu gangātațe ghoṣaḥ iti mukhya-śabdábhidhānāl lakṣaṇāyāḥ ko bhedah.” (vrtti; K.P. II)
"In these two divisions (of indication) there is no separateness amounting to distinction between the indicated (sense) and the indicative. For, when the words like Gangā and the like, convey (the sense of the bank and the like, the apprehension of the motive which is sought to be established is obtained only after the comprehension of the identity (of the Gangā with the bank). If (by the use of indication) merely a relation with Gangā (viz. stream) were to be apprehended,
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