Text 7.76

भग्नः प्रक्रमः प्रस्तावो यत्र तत्। यथा, गते निज-पदं कृष्णे याता भक्ताश् च तद्-धियः। अत्र गत इति प्रक्रान्ते याता इति प्रकृतेः प्रक्रमो भग्नः। तेन याता इत्य् अत्र गता इति पाठ्यम्। न चैवं कथित-पदता-दोषः, तस्योद्देश्य-प्रतिनिर्देश्य-भिन्नविषयत्वात्। उद्देश्यः प्राक् प्रत्यायितः, प्रतिनिर्देश्यः पुनः प्रत्याप्यः। तद्वति तु विषये तस्यैव पदस्य सर्वनाम्नो वा प्रयोगं विना दोषः। तथा हि,

bhagnaḥ prakramaḥ prastāvo yatra tat. yathā, gate nija-padaṃ kṛṣṇe yātā bhaktāś ca tad-dhiyaḥ. atra gata iti prakrānte yātā iti prakṛteḥ prakramo bhagnaḥ. tena yātā ity atra gatā iti pāṭhyam. na caivaṃ kathita-padatā-doṣaḥ, tasyoddeśya-pratinirdeśya-bhinnaviṣayatvāt. uddeśyaḥ prāk pratyāyitaḥ, pratinirdeśyaḥ punaḥ pratyāpyaḥ. tadvati tu viṣaye tasyaiva padasya sarvanāmno vā prayogaṃ vinā doṣaḥ. tathā hi,

(19) The fault called bhagna-prakrama (broken symmetry) means “A sentence in which the occasion is broken.” This is an example: gate nija-padaṃ kṛṣṇe yātā bhaktāś ca tad-dhiyaḥ, “When Kṛṣṇa went to His abode, the devotees, whose thoughts are centered on Him, left” (adapted from Kāvya-prakāśa, verse 243). Here the symmetry of the verbal base is broken because it was said gate (when He went) at first and yātāḥ (they left, or they went) afterward. Therefore yātāḥ should be replaced with gatāḥ (they went).^[1]

It is not that the fault called kathita-pada (repeated word) (7.60) occurs in this way because the sphere of kathita-pada is different from the relation of uddeśya and pratinirdeśya. The uddeśya (the first mention) is made to be perceived first; the pratinirdeśya (the reiteration of the exact same thing) is made to be known next. Only in this kind of context, a fault occurs if either the same word is not repeated or if a pronoun is not used. For instance:

udeti savitā tāmras tāmra evāstam eti ca |
sampattau ca vipattau ca mahatām eka-rūpatā ||

udeti—rises; savitā—the sun; tāmraḥ—red; tāmraḥ—red; eva—only (or the same); astam—to the western horizon; eti—goes; ca—and; sampattau—in affluence; ca—and; vipattau—in adversity; ca—and; mahatām eka-rūpatā—the greats have one form.

The sun rises red, and red it sets. In affluence and in adversity, the greats have the same uniform outlook. (Kāvya-prakāśa, verse 244)

atra yadi rakta iti padāntareṇa sa evārthaḥ pratipādyeta, tadārthāntaratayaiva pratibhāsamānaḥ pratītiṃ sthagayet.

In this verse, the word “red” is expressed twice with the word tāmra. If the meaning of ‘red’ were stated the second time with a synonym of tāmra (red), such as rakta, then that synonym would impede the recognition of the meaning because the word would appear to have a slightly different sense.

Footnotes and references:

[1]:

The above is not a good example. Mammaṭa was splitting hairs. Neither Viśvanātha Kavirāja nor Kavikarṇapūra reiterated it.