Shringaraprakasha 1.p1.15

1.p1.15

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*);