Shringaraprakasha 1.p1.16

1.p1.16

yathā--satyaṃ bhokṣyase ? kiṃ devadattaḥ pacati ? kaṭaṃ kariṣyasi hi ? kañcijjivati te mātā ? evametaddevadatta ? api kriyārthe sulabhaṃ samitkuśam (kumārasaṃbhavam) ? devo'yamaya mānuṣaḥ ? uta daṇḍaḥ patiṣyati ? iti | nanu, panu, tu, tarhi, yāvat, yāvatā, atho, cti, iti pakṣāntarārthāḥ; yathā--nanvaraṇyametanna gṛham, sa paṭhatyayaṃ punaḥ śete, sa rodityayaṃ tu hasati, yadhyevaṃ tarhi gamyate, jāne'nyo'yaṃ yāvat sa eva, jāne gato bhavān, yāvatā'dhyāpi na yāti, atho śarastena madarthamujjhitaḥ, kaścidbhuṅkte kaścidbhojayati, iti | hi, nu, ataḥ, iti, yat, tat, yena, tena, ati hetevapadeśārthāḥ; yathā--idaṃ hi kariṣyati, vatsaka ehi kimiha nu te dhānakāḥ, atastvāmarthayāmi, hastīti, palāyate, yadayaṃ dadāti tatsibhagaḥ, yena sabhate tena stauti, iti | evamanye'pi yathāprayogamanusartavyāḥ | ete ca vidhiniṣedhādanyatrāpi veditavyāḥ || avidhinuṣedhe--u, uta, āho, vai, hi, vā, khalu, svit, iti padapūraṇārthāḥ; yathā--kim, kimuta, utāho, na vai, na hi, athavā, na khalu, āho svit, iti | kam, īmi, sīm, it, u, tu, hi, ca, iti pādapūraṇārthāḥ; yathā--śiśiraṃ jīvanāya kam, [ni.1.10.1] emenaṃ sṛjātā sute [ṛgve.1.1-17.2], pra sīmādityo asṛjadvidharttā [ni.1.7], tamidvardhantu no giraḥ [ṛgve.8.92.21], ayamu te samatasi, [ṛgve.1.30.4], devaḥ satu namānuṣaḥ, indavo vāmuśanti hi [ṛgve.1.2.4] , viloladdaṣṭaṃ hariṇāṅganāsu ca, iti | ete cānye ca, nūnam, iva, eva, iti, khalu, ityādayo vākyapūṇārthāḥ;

As in: "Will you truly eat?"; "Is Devadatta cooking?"; "You will make the mat, won't you?"; "Is your mother perchance alive?"; "Is it so, Devadatta?"; "Are kindling and kuśa grass easily obtained for the sake of the rite?" (Kumārasambhava); "Is this a god or a mortal?"; "Or will the staff fall?" The particles nanu, punar, tu, tarhi, yāvat, yāvatā, atho, and ceti express an alternative view; as in: "Why, this is a forest, not a house"; "He reads, whereas this one sleeps"; "He weeps, but this one laughs"; "If so, then one goes"; "I thought this was someone else, whereas it is he himself"; "I thought you had gone, whereas even now you do not leave"; "Then the arrow was released by him for my sake"; "One eats, another feeds." The particles hi, nu, ataḥ, iti, yat, tat, yena, and tena express a reason or pretext; as in: "For he will do this"; "Come, dear calf, why now are there grains for you here?"; "Therefore I request you"; "He flees because [he thinks] 'it is an elephant'"; "Because he gives, therefore he is fortunate"; "Because he endures, for that reason he praises." In the same way, others too should be traced according to usage. And these are to be understood even elsewhere than in affirmation and negation. In non-affirmation and non-negation: u, uta, āho, vai, hi, vā, khalu, and svit serve to fill out a word; as in: kim, kimuta, utāho, na vai, na hi, athavā, na khalu, and āho svit. The particles kam, īm, sīm, it, u, tu, hi, and ca serve to fill out a quarter-verse; as in: "Cool for life, indeed" (Nirukta 1.10.1); "Send him forth into the pressed [soma]" (Ṛgveda 1.1.17.2); "Forth did the sustainer, the sun, send [them]" (Nirukta 1.7); "Let our songs magnify him alone" (Ṛgveda 8.92.21); "And here you wander about" (Ṛgveda 1.30.4); "A god, but not a human"; "For the drops of soma desire you two" (Ṛgveda 1.2.4); "And the trembling glance among the doe-eyed women." These and others, such as nūnam, iva, eva, iti, and khalu, serve to fill out a sentence;