Shringaraprakasha 1.p1.15

1.p1.15

yathā--kathaṃ nāma tatrabhavān vṛṣalaṃ yājayet, yadi tatrabhavān vṛṣalaṃ yājayet, yadā tatrabhavān vṛṣalaṃ yājayet, jātu tatrabhavān vṛṣalaṃ yājayet, api tatrabhavān vṛṣalaṃ yājayet, yañca tatrabhavān vṛṣalamayājayet, yatra tatrabhavān vṛṣalamayājayet, iti | ha, aha, tvai, nvai, vai, vāva, varam, nani, iti vinigrahārthāḥ; yathā--ayamidaṃ ha kariṣyati (ni.1.5.2), ayamahedaṃ karotu, ayaṃ tvai tatra gantā, ayaṃ nvai te niyogaḥ, bṛhaspatirvai devānāṃ purohita āsīt, ayaṃ vāva hasta āsīt, varamadhya kapotaḥ śvomayūrāt, nanu vakyatṛviśoṣaniḥspṛhā giṇagṛhyā vacane vipaścitaḥ (kirātā0 2.5.)| evamanye'pi yathāprayogamanusartavyāḥ| ete ca niṣedhato'nyatrāpi draṣṭavyāḥ iti| 1.17 vidhiniṣedhe--he, hai, ayi, aṅga, ho, aho, haṃho, bhoḥ, iti saṃbodhanārthāḥ; yathā--he devadatta, hai yajñadatta, ayi viṣṇumitra, aṅga māṇavaka, ho agnihotrin, aho mahārāja, haṃho mahābrāhmaṇa, boḥ pāntha pravartasva nivartasva vā, ati | a, i, u, e, o, ā, ī, ū, itiyanukampārthāḥ; yathā--a avehi, i indraṃ paśya, u uttiṣṭha, e ita ehi, o oṣati tvāṃ taraṇiḥ, ā āgataste tātaḥ, ī īkṣito'si gaccha, ū ūṣare bījaṃ vapasi, iti | kim, nu, nūnam, āho, uta, svat, vā, iva, iti vitarkārthāḥ; yathā--kimayaṃ sthāṇuḥ kiṃ purūṣaḥ, ahirnu rajjurnu, na nūnamasti no śvaḥ (ṛgve.2.4.10-1.), sthāṇurayamāho purūṣaḥ, dhūmo'yamuta kapotaḥ, padhmametanmukhaṃ svidbhāti, hantāhaṃ pajathivūmumāṃ nidadhāmūha veha vā (ṛgve.8.6.27.3), tāmyatūva vatso me makarandaḥ, iti | satyam, kim, hi, kañcit, evam, api, atha, ita, iti praśnārthāḥ;

as in: "How indeed could the venerable person perform sacrifice for an outcaste?" (*kathaṃ nāma tatrabhavān vṛṣalaṃ yājayet*); "If the venerable person should perform sacrifice for an outcaste..." (*yadi tatrabhavān vṛṣalaṃ yājayet*); "When the venerable person should perform sacrifice for an outcaste..." (*yadā tatrabhavān vṛṣalaṃ yājayet*); "Could the venerable person ever perform sacrifice for an outcaste?" (*jātu tatrabhavān vṛṣalaṃ yājayet*); "Even the venerable person should perform sacrifice for an outcaste?!" (*api tatrabhavān vṛṣalaṃ yājayet*); "And that the venerable person sacrificed for an outcaste!" (*yac ca tatrabhavān vṛṣalam ayājayet*); "Where the venerable person sacrificed for an outcaste..." (*yatra tatrabhavān vṛṣalam ayājayet*).
*Ha*, *aha*, *tvai*, *nvai*, *vai*, *vāva*, *varam*, and *nanu* express restriction/emphasis (*vinigraha*); as in: "He indeed will do this" (*ayam idaṃ ha kariṣyati*); "Let him certainly do this" (*ayam ahedam karotu*); "He indeed is the goer there" (*ayaṃ tvai tatra gantā*); "This indeed is your duty" (*ayaṃ nvai te niyogaḥ*); "Bṛhaspati indeed was the domestic priest of the gods" (*bṛhaspatir vai devānāṃ purohita āsīt*); "This indeed was the hand" (*ayaṃ vāva hasta āsīt*); "Better a pigeon today than a peacock tomorrow" (*varam adya kapotaḥ śvo mayūrāt*); "Surely, wise persons, being free from bias toward particular speakers, are won over by virtue in speech" (*nanu vaktṛviśeṣaniḥspṛhā guṇagṛhyā vacane vipaścitaḥ*). In this way others too should be followed according to usage. And these are to be seen in contexts other than negation as well.
1.17 In injunction and negation (*vidhiniṣedha*): *he*, *hai*, *ayi*, *aṅga*, *ho*, *aho*, *haṃho*, and *bhoḥ* express address (*saṃbodhana*); as in: "O Devadatta" (*he devadatta*); "Hai Yajñadatta" (*hai yajñadatta*); "Ayi Viṣṇumitra" (*ayi viṣṇumitra*); "Come, boy" (*aṅga māṇavaka*); "Ho, fire-sacrificer" (*ho agnihotrin*); "Aho, great king" (*aho mahārāja*); "Hamho, great Brahmin" (*haṃho mahābrāhmaṇa*); "Ho traveler, proceed or turn back" (*bhoḥ pāntha pravartasva nivartasva vā*).
*A*, *i*, *u*, *e*, *o*, *ā*, *ī*, and *ū* express compassion (*anukampā*); as in: "Ah, understand!" (*a avehi*); "Oh, look at Indra!" (*i indraṃ paśya*); "Up, rise!" (*u uttiṣṭha*); "Come here!" (*e ita ehi*); "Oh, the sun burns you!" (*o oṣati tvāṃ taraṇiḥ*); "Ah, your father has arrived!" (*ā āgatas te tātaḥ*); "Ee, you have been seen, go!" (*ī īkṣito 'si gaccha*); "Ooh, you sow seeds in barren soil!" (*ū ūṣare bījaṃ vapasi*).
*Kim*, *nu*, *nūnam*, *āho*, *uta*, *svid*, *vā*, and *iva* express conjecture (*vitarka*); as in: "Is this a post or a man?" (*kim ayaṃ sthāṇuḥ kiṃ puruṣaḥ*); "Is it a snake or a rope?" (*ahir nu rajjur nu*); "Surely nothing exists, nor tomorrow" (*na nūnam asti no śvaḥ*); "Is this a post or a man?" (*sthāṇur ayam āho puruṣaḥ*); "Is this smoke or a pigeon?" (*dhūmo 'yam uta kapotaḥ*); "Does this lotus-like face shine?" (*padmam etan mukhaṃ svid bhāti*); "Come, shall I place this earth here or there?" (*hantāhaṃ pṛthivīm imāṃ nidadhānīha veha vā*); "My child Makaranda is, as it were, suffering" (*tāmyatīva vatso me makarandaḥ*).
*Satyam*, *kim*, *hi*, *kaccit*, *evam*, *api*, *atha*, and *uta* express inquiry (*praśna*);