Shringaraprakasha 9.p1.6

9.p1.6

niravadyasya śakyasya pūrvoktārthaprasiddhaye| yudacyate tu vacanaṃ niruktaṃ tadudāhṛtam || 12.175 yathābhijñānaśākuntale, priyaṃvadā -- halā sauṃdale iha evva dāva muhuttaaṃ ciṭhṭha| tue samīpaṭṭhidāe ḷadāsaṇāho via aaṃ kesararukkhao paḍibhāi| [sakhi śakuntale, atraiva tāvat muhūrtaṃ tiṣṭha| yāvattvayā upagatayā latāva sanātha iva kesaravṛkṣaḥ pratibhāti|] śakuntalā --- ado khu si piaṃvadā| (ataḥ khalu tvaṃ priyaṃvadā|) rājā --- priyamapi tathyamāha| adharaḥ kisalayarāgaḥ komalaviṭapānukāriṇau bāhū| kusumamiva lobhanīyaṃ yauvanamaṅgeṣu sannaddham || bahūnāṃ tu pradhānānāṃ nāma yatrābhikīrtyate| abhipretārthasidhdyarthaṃ sā siddhiriti kīrtitā || yathā ratnāvalyāṃ, caturthe'ṅke, rājā --- kvāsau jalaṃ hutavahastadavasthametadantaḥpuraṃ kathamavantinṛpātmajeyam| bābhravya eṣa vasubhūtirayaṃ vayasyassvapne matirbhramati kintvidamindrajālam || sidvānbahūnpradhānārthānuktvā yatra prayujyate| viśeṣa .... || yathā abhijñānaśākuntale --- prāṇānāmanilena vṛttirucitā satkalpavṛkṣe vane toye kāñcanapadmareṇukapiśe puṇyābhiṣekakriyā| dhyānaṃ ratnaśilātaleṣu vibudhastrīsannidhau saṃyamo yadvāñchanti tapobhiranyamunayastasmiṃstapasyantyamī || guṇābhidhānairvividhai rviparītārthayojitaiḥ| guṇātipāto madhurairniṣṭhurārthai rbhavetsphuṭam || yathottararāmacarite, lavaḥ -- rāmamuviṣaye, vandyāste hyavicāraṇīyacaritāstiṣṭhantu kiṃ varṇyate sundastrīnidhane'pyakhaṇḍayaśaso loke mahānto hi te| yāni trīṇi kutomukhānyapi padānyāsankharāyodhane yadvā kauśalamindrasūnudamane tatrāpyabhijño janaḥ ||

A statement which is uttered regarding a faultless and feasible matter to establish a previously stated sense is cited as Etymological Explanation (nirukta).
12.175 As in the Abhijñānaśākuntala, Priyaṃvadā: 'Friend Śakuntalā, stay right here for a moment. With you standing near, this kesara tree appears as though endowed with a creeper.'
Śakuntalā: 'Therefore, indeed, you are Priyaṃvadā (speaking pleasant words).'
The King: 'Though sweet, she speaks the truth:
Her lower lip has the glow of a sprout, her two arms imitate tender branches; / youth, enticing like a flower, is arrayed in her limbs.'
Where the name of many principal entities is mentioned to achieve an intended purpose, that is proclaimed as Realization (siddhi).
As in the Ratnāvalī, in the fourth act, the King: 'Where is that fire, that water, that state of this inner apartment? How is this the princess of Avanti? Here is Bābhravya, here is Vasubhūti, here is my friend. Does my mind wander in a dream, or what is this magical illusion?'
Where, after stating many established, prominent things, a distinction is applied ...
As in the Abhijñānaśākuntala: 'Maintenance of the vital breaths through air is customary, [even though] in a forest with true wishing-trees; the rite of sacred ablution takes place in water yellowed with the pollen of golden lotuses; / meditation is upon jeweled stone-slabs, self-restraint in the presence of celestial women; they practice austerities amid that which other sages desire through their austerities.'
When, by means of various descriptions of qualities applied to a contrary sense, harsh matters are made sweet, that is clearly Overstepping of Qualities (guṇātipāta).
As in the Uttararāmacarita, Lava [speaking] regarding Rāma: 'Revered are they indeed, whose deeds are beyond reproach; let them be, why describe them? For they are great in the world, whose fame was unbroken even in the slaying of the woman Sundā! / Those three steps, wherever directed, taken in the battle with Khara, or the skill in subduing the son of Indra—people are well acquainted with that too!'