Text 7.40

[Here tat (the pronoun saḥ, “he”) has the sense of prakrānta (introducing):]

स कृष्णो मथुरां गत्वा हत्वा कंसम् असत्-तमम् |
यदूनां निज-नाथानां परमर्द्धिम् अवर्धयत् ||

sa kṛṣṇo mathurāṃ gatvā hatvā kaṃsam asat-tamam |
yadūnāṃ nija-nāthānāṃ paramarddhim avardhayat ||

He, Kṛṣṇa, went to Mathurā, killed Kaṃsa, the worst villain, and increased the topmost affluence of the Yadus, for whom He is the master.

Commentary:

According to Mammaṭa’s and Kavikarṇapūra’s methodology, the verse only illustrates tat in the sense of prasiddha (well-known) because Kṛṣṇa is directly mentioned. If the word Kṛṣṇa were deleted, the pronoun saḥ (He) would have the sense of prakrānta (introducing).^[1] An instance of prakrānta is the word eṣā (this) (i.e. the Gaṅgā) in Keśava Kāśmīrī’s verse (Commentary 7.38).

This is Mammaṭa’s example:

kātaryaṃ kevalā nītiḥ śauryaṃ śvā-pada-ceṣṭitam |
ataḥ siddhiṃ sametābhyām ubhābhyām anviyeṣa saḥ ||

“Regarding statesmanship by itself as a weakness, and sheer bravery to be a beast-like act, he sought to achieve success by both means together” (Kāvya-prakāśa verse 185).

The pronoun saḥ (he) at the end refers to an aforementioned king, therefore the correlative yaḥ (who) is not required and is not stated.

Footnotes and references:

[1]:

atra sa iti prakrāntaṃ śrī-kṛṣṇam eva prastauti. “sa rāsa-lāsyaṃ vitatāna kṛṣṇaḥ” iti pāṭhe sa iti prasiddha-mātra-dyotakam. (Alaṅkāra-kaustubha 10.53)