Text 10.37

रावणस्यापि रामास्तो भित्वा हृदयम् आशुगः ।
विवेश भुवम् आख्यातुम् उरगेभ्य इव प्रियम् ॥

rāvaṇasyāpi rāmāsto bhitvā hṛdayam āśugaḥ |
viveśa bhuvam ākhyātum uragebhya iva priyam ||

rāvaṇasya—of Rāvaṇa; api—even; rāma—by Rāma; astaḥ—ejected; bhittvā—after breaking; hṛdayam—the heart; āśugaḥ—the arrow; viveśa—entered; bhuvam—the earth; ākhyātum—to tell; uragebhyaḥ—to the snakes; iva—as if; priyam—what is dear.

Even after perforating Rāvaṇa’s heart, the arrow shot by Rāma penetrated the earth as if to tell the good news to the snakes in Pātāla. (Kālidāsa’s Raghu-vaṃśa 12.91) (Sāhitya-darpaṇa 10.43)

ete phalotprekṣe. eṣā ca, manye śaṅke dhruvam iva prāyo nūnam ity ādeḥ prayoge vācyocyate tasyāprayoge tu pratīyamāneti. tayoḥ pūrvā darśitā.

The above two verses illustrate phala utprekṣā (imagining a result).

When a word such as manye (I think, i.e. I believe), śaṅke (I suspect), dhruvam (certainly), iva (as if), prāya (most likely), nūnam (indeed),^[1] and so on is used, the utprekṣā is literal (vācyā), otherwise it is implicit (pratīyamānā). Of the two, the first kind was illustrated above.

Footnotes and references:

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[1]:

The list is from Sāhitya-darpaṇa (10.45). Daṇḍī writes: manye śaṅke dhruvaṃ prāyo nūnam ity evam ādayaḥ, utprekṣā vyajyate śabdair iva-śabdo’pi tādṛśaḥ (Kāvyādarśa 2.234). However, those words are expressive of an utprekṣā only if the underlying idea is a fanciful imagination. This means they only reveal the existence of a fanciful imagination.