Text 7.109

(22) [This is an instance of tyakta-punaḥ-svīkṛta (ended, and taken again):]

समं न चन्द्रेण तवाननं तच् चन्द्राननोऽसि त्वम् इति स्तुतिर् न |
चन्द्रस् त्रपां नौति यद् उज्जिहीते कुहू-कृत-ग्लानि-भरो’पि कृष्ण ||

samaṃ na candreṇa tavānanaṃ tac candrānano'si tvam iti stutir na |
candras trapāṃ nauti yad ujjihīte kuhū-kṛta-glāni-bharo’pi kṛṣṇa ||

samam—similar; na—not; candreṇa—to the moon; tava—Your; ānanam—face; tat—therefore; candra-ānanaḥ—one whose face is like the moon; asi—are; tvam—you; iti—(end of citation); stutiḥ—praise; na—not; candraḥ—the moon; trapām—bashfulness; nauti—praises; yat—since; ujjihīte—it rises; kuhū—by the first tithi of the new moon; kṛta—made; glāni—a decrease; bharaḥ—it has; api—although; kṛṣṇa—O Kṛṣṇa.

O Kṛṣṇa, Your face is not like the moon. Therefore, saying “You have a moonlike face” is not a praise. When the moon rises on the new moon day, it praises bashfulness (it hides in humiliation). (based on Alaṅkāra-kaustubha 10.124)

atra stutir nety upasaṃhṛto’pi tataḥ paro’rthaḥ punaḥ svī-kṛtaḥ. samāpta-punar-ātte viśeṣya-mātrasyāvṛttir iha tu vākyārtha-samudāyasyeti tasmād bhedaḥ.

In this example, although the meaning had come to a conclusion: “It is not a praise,” the next meaning is a meaning that is taken again (punaḥ svī-kṛtaḥ).

In the fault called samāpta-punar-ātta (continuing with a participle when the sentence is already complete) (7.62), the continuation only relates to the subject of the verb, but in tyakta-punaḥ-svīkṛta there is a repetition of the whole meaning of the sentence. That is the difference.