Shringaraprakasha 9.p1.18

9.p1.18

rāmaḥ-- kimaparāddhaṃ vatsena ? candraketuḥ --- aśvānuyātrikebhyastātapratāpāviṣkaraṇamupaśrutya vīrāyitamanena| rāmaḥ --- nanvayamalaṅkāraḥ kṣatrasyeti| guṇānuvādaḥ sa jñeyo yatra bhedopacārataḥ| gauṇīṃ vṛttimupāśritya vastuno rūpamucyate || yathā śākuntale, rājā --- anāghrātaṃ puṣpaṃ kisalayamalūnaṃ kararuhai ranāviddhaṃ ratnaṃ madhunavamanāsvāditarasam| akhaṇḍaṃ puṇyānāṃ phalamiva ca tadrūpamanaghaṃ na jāne bhoktāraṃ kamiha samupasthāsyati vidhiḥ || ātmabhāvamupanyasya parasādṛśyayuktibhiḥ| tīvrārthabhāṣaṇaṃ yatsyādākrandassa tu kīrtitaḥ || 12.208 yathā mālatīmādhave, (praviśya), saṃbhrāntā buddharakṣitā --- parittāaha parittāaha| esā ṇo piasahī amaccaṇaṃdaṇassaṃ bhaiṇī madaaṃtiā ediṇā duṭṭhaśardūleṇa hataviddāviapariaṇā abhibhaviadi| [eṣā naḥ piyasakhyamātyanandanasya bhaginī madayantikā etena duṣṭaśārdūlena hatavidrāvitaparijanā abhibhūyate|] adivya divyamapi vā kṛtvā rūpaviparyayam| avidvānvañcyate yatra kapaṭaṃ tadudāhṛtam || 12.209 yathā mālatīmādhave, kāmandakī --- vatsa makaranda, anenaiva mālatīnaipathyenāpavāritaḥ pravartasva pariṇayāyātmānaṃ nandaneneti| yaddoṣairanyanāmoktaiḥ prasiddhārthaprayojanam| anyatrārthena sambaddhaṃ jñeyaṃ tatparivādanam || 12.210 yathā ratnāvalyāṃ, tṛtīye'ṅke, vāsavadattā caraṇapatitaṃ rājānamujjhitvā nirgatā| vidūṣakaśca rājānaṃ bhāṣate --- ṇa kido kahaṃ pasādo jaṃ ajjavi akkhedasarīrā ciṭṭhahma| (na kṛtaḥ kathaṃ prasādo yadadyāpi akṣataśarīrāstiṣṭhāmaḥ|) tato jñātāyāṃ rājā parivadannāha --- tvatkṛto'yamanartho'smākamāpatita iti|

Rāma: / 'What offense has the child committed?' / Candraketu: / 'Hearing from the escorting cavalrymen the proclamation of father's valour, he acted heroically.' / Rāma: / 'Why, this is the ornament of the warrior class!' / That is to be understood as recital of virtues (guṇānuvāda) where, through metaphorical transference of difference / and resorting to secondary signification, the nature of a thing is stated. / As in the Śākuntala, the King [says]: / 'A flower unsmelt, a tender shoot unplucked by fingernails, / an unperforated jewel, fresh honey whose essence has not been tasted, / and the unbroken fruit, as it were, of meritorious deeds—her faultless form: / I know not whom destiny will here present as the enjoyer.' / Having set forth one's own state of mind through arguments of resemblance to another, / the utterance of intense meaning is called an outcry (ākranda). / As in the Mālatīmādhava, entering agitatedly, Buddharakṣitā [says]: / 'Save her, save her! / This dear friend of ours, Madayantikā, sister of the minister Nandana, her attendants killed and scattered by this vicious tiger, is being overpowered!' / When, having made a change of appearance, whether human or divine, / an ignorant person is deceived, that is exemplified as deception (kapaṭa). / As in the Mālatīmādhava, Kāmandakī [says]: / 'Child Makaranda, concealed in this very attire of Mālatī, proceed yourself to the marriage with Nandana.' / When, by faults spoken under another's name, having a known matter as its occasion, / it is connected with a meaning elsewhere, that is to be known as censure (parivādana). / As in the Ratnāvalī, in the third act, Vāsavadattā has exited after leaving the King who had fallen at her feet. / And the Jester speaks to the King: / 'How was favour not shown, since even now we remain with uninjured bodies?' / Then, the King, having realized, says reproachingly: / 'This misfortune has befallen us because of you!'