Text 7.98

सनियम-परिवृत्तः स-नियमेऽनियमः। यथा। कृष्ण त्वं मम पूज्योऽसि दासोऽहं तव केशव। अत्र त्वम् एवेति तवैवेति च नियमो वाच्यः। नन्व् अभिहित-वाच्येऽपेर् अभावः, इह त्व् एव-कारस्येत्य् अइकरूप्यम् इति चेन् न, पूर्वत्र शब्दोच्चारणानन्तरं दोषावभासः, इह त्व् अर्थ-बोधानन्तरम् इति भेद-सत्त्वात्।

saniyama-parivṛttaḥ sa-niyame'niyamaḥ. yathā. kṛṣṇa tvaṃ mama pūjyo'si dāso'haṃ tava keśava. atra tvam eveti tavaiveti ca niyamo vācyaḥ. nanv abhihita-vācye’per abhāvaḥ, iha tv eva-kārasyety aikarūpyam iti cen na, pūrvatra śabdoccāraṇānantaraṃ doṣāvabhāsaḥ, iha tv artha-bodhānantaram iti bheda-sattvāt.

(12) The fault called saniyama-parivṛtta (not restrictive enough) (the word “only” should have been used”) means sa-niyame aniyama (lack of restriction when a restriction is required). For instance: “O Kṛṣṇa, I should worship You. O Keśava, I am Your servant.” Here the statements should have been more restrictive: “I should worship only You” and “I am only Your servant.”

Someone might think: “In anabhihita-vācya (lack of expression) (7.70), the word api (although) needs to be added. Here, however, the word eva (only) needs to be added. Consequently they follow the same pattern.” That is not true because in anabhihita-vācya the fault is recognized after the utterance of the word, whereas in saniyama-parivṛtta the fault is recognized after the understanding of the meaning. (Sāhitya-darpaṇa 7.12)