Shringaraprakasha 9.p1.11

9.p1.11

Where one proclaims a fault [and yet] indicates virtue by implication, / whether arising from the transcendence of virtue or from a fault, that is called reproach (garhaṇa). / As also in the Uttararāmacarita, Candraketu [says], referring to Lava who is being attacked by soldiers: / "O kings! Mounted on countless elephants, horses, and chariots, / against a single foot-soldier here, who wears armor closely tied with an upper garment of deerskin, / you who are elder in years, against one of tender age, longing to exchange blows— / by you this equal combat has been joined in battle; therefore fie on you, fie on us!" / When [...] another meaning is understood, / enriched with sweetness of expression, that is exemplified as presumption (arthāpatti). / As in the Rāghavānanda, Kumbhakarṇa says, referring to Rāvaṇa: / "This Rāma in the world has attained supreme renown by his virtues of valor; / if due to a reversal of our fortune alone, the King does not know him, / verily the Wind serves as his bard singing his praises, / with the seven musical notes vomited forth through the apertures of the giant palm trees struck in a row by a single arrow of his!" / But that which [is expressed] with sentences full of hyperbole [...] / through many things well-known in the world, is proclaimed as renown (prasiddhi). / As in the Mahāvīracarita, Rāma says, referring to Paraśurāma: / "His birth is from Jamadagni; that venerable lord, the Wielder of the Pināka, is his teacher; / as for his valor, indeed it is not within the path of words, for it is evident by his deeds; / his generosity has the unconditional gift of the earth bounded by seven oceans as its limit— / or what indeed is not transcendent in the venerable lord, the storehouse of asceticism of Brahmins and Kṣatriyas?" / Where, through sentences born of physical demeanor, towards oneself or another, / as if inquiring, one declares [...]. / As in the Mahāvīracarita, Hanūmān, having seen Sītā, says: / "Fittingly do you waste away, O scion of Raghu! O Creator, what inauspicious mark was seen by you on her limbs? / Do you still live, O ten-faced one? O Hanūmān, what is this expectation of yours regarding an enemy standing before you?" / Arising from the narration and so forth of facts seen, heard, and the like, / a similarity producing emotional agitation is known as correspondence (sārūpya).