Text 7.66

यथा वा,

yathā vā,

This is another example of abhavan-mata-yoga (the intended syntactical connection is inexistent):

premoccayaḥ payaḥ-pūro harṣādyāḥ kila vīcayaḥ |
bhakta-hṛt-sarasī-haṃsaś cakāsti madhusūdanaḥ ||

prema-uccayaḥ—the mass of love; payaḥ-pūraḥ—a mass of water; harṣa-ādyāḥ—joy and so on; kila—indeed; vīcayaḥ—waves; bhakta-hṛt—[in the form] of a devotee’s heart; sarasī—on the lake; haṃsaḥ—a swan; cakāsti—shines (is resplendent); madhusūdanaḥ—Madhusūdana.

Love is the mass of water. Joy and other emotions are the waves. And Madhusūdana is the swan that shines on the lake of a devotee’s heart. (adapted from Sāhitya-darpaṇa 7.8)

atra sarasī-śabdasya samāsena nyag-bhāvāt tad-arthaḥ sarvair na sambadhyate. vidheyāvimarśe’vimṛṣṭo’ṃśo duṣṭaḥ, iha tu pradhānī-bhūtasya sarasī-padārthasya prādhānyenāpratyayāt, sarvasyāpi payaḥ-pūrādi-padārthasya tad-aṅgatayāpratītir iti sarva-vākyārtha-virodhāvabhāsaḥ.

In this verse, the water and the waves are semantically connected with the lake, yet the connection does not properly take place because the word sarasī (lake) has become secondary in the compound sarasī-haṃsa (the swan on the lake). (The word sarasī should be out of that compound.)

The difference between avimṛṣṭa-vidheyāṃśa and this subvariety of abhavan-mata-yoga is that in avimṛṣṭa-vidheyāṃśa the predicate is wrongly stated, whereas in abhavan-mata-yoga the substantive is wrongly stated in the sense that the substantive has lost its due eminence.