416. Exclamations and particles of exclamation.

Exclamation is either signified by simple interjections, as hā (alas), bata (ah), ahaha (oh!) āḥ, aho both expressive of surprise and strong emotion, dhik (fy), and nouns used as such, as kaṣṭam (it is a pity, alas), diṣṭyā (thanks to God), sādhu (well done), āścaryam (marvellous), śāntaṃ or śāntaṃ pāpam — see Rem. on 2 — or expressed by a full sentence, commonly beginning with one of the said interjections or exclamative particles.

Exclamative sentences, introduced by interrogative pronouns or pronominal adverbs are, not nearly so often met with in Sanskrit as in our language. Still, the idiom exists. Daç. 67 king Râjahamsa rejoices when seeing again his comrades and exclaims kathaṃ samasta eṣa mitragaṇaḥ samāgataḥ ko nāmāyam abhyudayaḥ, Ven. I, p. 25 Sahadeva to Bhîma kā khalu velā tatrabhavatyāḥ prāptāyāḥ (how long it is, indeed, since Mylady is here!).

Here are some examples of exclamatives: Panc. 25 aho śobhanam āpatitam, here aho is expressive of joy, but R. 2, 115, 3 gataś cāho divaṃ rājā it expresses sorrow; — R. 2, 12, 73 vaidehī bata me prāṇān śocantī kṣapayiṣyati, — Kumâras. 3, 20 aho and bata together: aho batāsi spṛhaṇīyavīryaḥ; — Mhbh. 1, 157, 41 aho dhik kāṃ gatiṃ tvadya gamiṣyāmi; Panc. 158 dhiṅ mūrkha tvaṃ- (for shame, you blockhead, you —); — Mudr. III, p. 104 ā jñātam (o I remember); Prabodh. passim āḥ pāpa (o, you rascal!); — Mudr. II, p. 84 diṣṭyā dṛṣṭo ‘si tatpariṣvajasva mām.

416. 感嘆、および感嘆の不変化辞

感嘆は、一つには、驚きと強い感情の両方を表すhā、bata（嗚呼！）、aho、ahaha（おぉ）、āḥのような単純な間投詞（interjection）や、不快を表すdhik、そしてkaṣṭam（残念だ）、diṣṭyā（神に感謝します）、sādhu（良いことだ）、āścaryam（すばらしい）、śāntaṃ、śāntaṃ pāpam（2の補足をみよ）のような間投詞として用いられる名詞で表されるか、あるいは、一般に上記の間投詞または感嘆の不変化辞のいずれかで始まる文章で表される。

疑問代名詞や代名詞的副詞で始まる感嘆文は、サンスクリットでは、我々の言語ほど頻繁に見られることはない。とはいえ、イディオムは存在する。
Daç. 67 king Râjahamsa rejoices when seeing again his comrades and exclaims kathaṃ samasta eṣa mitragaṇaḥ samāgataḥ ko nāmāyam abhyudayaḥ
Ven. I, p. 25 Sahadeva to Bhîma kā khalu velā tatrabhavatyāḥ prāptāyāḥ (how long it is, indeed, since Mylady is here!)

感嘆の例：
Panc. 25 aho śobhanam āpatitam （喜びを表すaho）
R. 2, 115, 3 gataś cāho divaṃ rājā （悲しみを表すaho）
R. 2, 12, 73 vaidehī bata me prāṇān śocantī kṣapayiṣyati
Kumâras. 3, 20 aho batāsi spṛhaṇīyavīryaḥ （ahoとbataの併用）
Mhbh. 1, 157, 41 aho dhik kāṃ gatiṃ tvadya gamiṣyāmi
Panc. 158 dhiṅ mūrkha tvaṃ- (for shame, you blockhead, you —)
Mudr. III, p. 104 ā jñātam (o I remember)
Prabodh. 【頻出】 āḥ pāpa (o, you rascal!)
Mudr. II, p. 84 diṣṭyā dṛṣṭo ‘si tatpariṣvajasva mām

417. aho with nomin. / dhik with accus.

aho and dhik are often construed in a particular manner. aho is apt to be used with the nominative of an abstract noun, expressive of the fact which causes the astonishment. But dhik — or, in full, dhigastu — is attended by the accus. (sometimes also, but not so often, the nomin.) of the person or thing, which causes the indignation or anger.

Examples: 1. of aho with nomin. — Nala. 3, 17 Damayantî, when seeing on a sudden the beautiful appearance of Nala, exclaims aho rūpam aho kāntir aho dhairyaṃ mahātmanaḥ, Mudr. I, p. 38 Cânakya takes the letter, glances over it and says praisingly aho darśanīyatākṣarāṇām (an excellent hand indeed), Panc. 92 the Ocean disapproving the words of the bird, which he has overheard, exclaims aho garvaḥ pakṣikīṭasyāsya, Mudr. VI, p.197 Râxasa, when entering the old garden, being sad with grief, laments aho jīrṇodyānasya nābhiramaṇīyatā (how little charm this old garden has!).

2. of dhik with acc. Mhbh. 1, 131, 23 dhig etāṃ vaḥ kṛtāstratām (shame over your skill at arms!), R. 2, 49, 4 rājānaṃ dhig daśarathaṃ kāmasya vaśam āsthitam, ibid. 2, 47, 4 dhig astu khalu nidrāṃ tām (v. a. cursed sleep!), Kâd. I, p. 18 dhig vidhātāramasadṛśasaṃyogakāriṇam; — of dhik with nom. Panc. 156 dhig iyaṃ daridratā, ibid. I, 174 dhig arthāḥ kaṣṭasaṃśrayāḥ.

Rem. 1. Occasionally dhik occurs with a gen. Hariv. 8722 strīsvabhāvasya dhik khalu.

Rem. 2 . Pat. I, p. 443 hā devadattam affords also an instance of hā, construed with the accus.

417. nom.を伴うaho / acc.を伴うdhik

ahoとdhikはしばしば特有の仕方で解釈される。ahoは、感嘆を引き起こす事実を表す、抽象名詞のnom.を伴って用いられる傾向がある。対してdhik（dhigastu）は、憤りや怒りを引き起こす人や物のacc.（稀にnom.のこともある）を伴う。

1. nom.を伴うahoの例
Nala. 3, 17 Damayantî, when seeing on a sudden the beautiful appearance of Nala, exclaims aho rūpam aho kāntir aho dhairyaṃ mahātmanaḥ
Mudr. I, p. 38 Cânakya takes the letter, glances over it and says praisingly aho darśanīyatākṣarāṇām (an excellent hand indeed)
Panc. 92 the Ocean disapproving the words of the bird, which he has overheard, exclaims aho garvaḥ pakṣikīṭasyāsya
Mudr. VI, p.197 Râxasa, when entering the old garden, being sad with grief, laments aho jīrṇodyānasya nābhiramaṇīyatā (how little charm this old garden has!)

2. acc.を伴うdhikの例
Mhbh. 1, 131, 23 dhig etāṃ vaḥ kṛtāstratām (shame over your skill at arms!)
R. 2, 49, 4 rājānaṃ dhig daśarathaṃ kāmasya vaśam āsthitam
ibid. 2, 47, 4 dhig astu khalu nidrāṃ tām (v. a. cursed sleep!)
Kâd. I, p. 18 dhig vidhātāramasadṛśasaṃyogakāriṇam

・nom.を伴うdhik
Panc. 156 dhig iyaṃ daridratā
ibid. I, 174 dhig arthāḥ kaṣṭasaṃśrayāḥ

【補足1】
dhikは時にgen.を伴うことがある。
Hariv. 8722 strīsvabhāvasya dhik khalu

【補足2】
以下はacc.と文法的に結びつくhāの例も与えている。
Pat. I, p. 443 hā devadattam

418. aṅga, hanta etc.

Some particles are used in exhortations. They of course attend imperatives and such tenses as have the meaning of imperatives. The principal of them are aṅga, hanta both = „well, come,” Lat. age and agedum. Kathâs. 24, 143 hanta prasīdānaya tam. With the 1st person = fr. allons. Ch. Up. 5, 11, 2 taṃ hantābhyāgacchāmeti taṃ hābhyājagmuḥ (»Well, let us go to him.” Thus speaking, they went to him); R. 2, 96, 15 aṅgāvekṣasva saumitre (come, look here, Laxmaṇa). — Among others, nanu and api, as Kumâras. 4, 32 nanu māṃ prāpaya patyurantikam (do, bring me together with my husband), Kâç. on P. 1, 4, 96 api sicca, cp. Kâç. on P. 8, 1, 33 aṅga patha (pray, read). — Like our »come,” the imperat. ehi may assume the nature of a particle, f. i. Kathâs. 37, 200 ehi tasyāntikaṃ… yāva (come, let us go to him) and so already at so remote a period as when the marriage-mantras have been composed. Âçv. Grhy. 1, 7, 6 tāvehi vivahāvahai prajāṃ prajanayāvahai.

Rem. Neither aṅga nor hanta are however limited to this employment. Occasionally they accompany also the indicative mood. Kâç. on P. 8, 2, 96 aṅga devadatta mithyā vadasi (I say, my friend, you say the thing that is not), Mudr. I, p. 38 hanta jito malayaketuḥ. When addressing some person, while offering him something, one uses hanta, fr. voila, Schol. on P. 8, 2, 99 gāṃ me dehi bhoḥ hanta te dadāmi.

418. aṅga、hanta etc.

いくつかの不変化辞は勧奨文においても用いられる。もちろんこれらはIpv.やIpv.の意味を持つ時制を伴う。それらのうちで主要なものは、aṅgaとhanta（注意をひくための呼びかけ。ラテン語だと"age"と"agendum"）である。
Kathâs. 24, 143 hanta prasīdānaya tam

一人称を伴うものは、フランス語だと"allons（-y?）"に相当する。
Ch. Up. 5, 11, 2 taṃ hantābhyāgacchāmeti taṃ hābhyājagmuḥ (»Well, let us go to him.” Thus speaking, they went to him)
R. 2, 96, 15 aṅgāvekṣasva saumitre (come, look here, Laxmaṇa)

他にはnanuとapiがある：
Kumâras. 4, 32 nanu māṃ prāpaya patyurantikam (do, bring me together with my husband)
Kâç. on P. 1, 4, 96 api sicca

Kâç. on P. 8, 1, 33 aṅga patha (pray, read)と比較せよ。英語の“come”（さあ）のように、Ipv.のehiは不変化辞の性質をもつ。
Kathâs. 37, 200 ehi tasyāntikaṃ… yāva (come, let us go to him)

このことは、婚姻のマントラが作られた昔から既にそうである。
Âçv. Grhy. 1, 7, 6 tāvehi vivahāvahai prajāṃ prajanayāvahai

【補足】
aṅgaもhantaも、実際にはこの用法に限定されていない。時には直接法をも伴うことがある。
Kâç. on P. 8, 2, 96 aṅga devadatta mithyā vadasi (I say, my friend, you say the thing that is not)
Mudr. I, p. 38 hanta jito malayaketuḥ

何事かを勧めながら誰かに話しかけるときには、hanta（フランス語のvoilaに相当）が用いられる。
Schol. on P. 8, 2, 99 gāṃ me dehi bhoḥ hanta te dadāmi

419. ayi and re.

All interjections readily join with vocatives. Two, ayi and re, are especially employed so, since they serve to draw the attention of the person addressed, in a word, like bhoḥ the vocat. of bhavān (259) — and Lat. heus. Kumâras. 4, 28 ayi saṃprati dehi darśanaṃ smara (come, Kâma, show yourself now), Hit. 9 vyāghra uvāca / śṛṇu re pāntha. — ayi is especially fit for gentle address »prithee. (*1)”.

A cognate particle is aye, sometimes = ayi, sometimes expressive of astonishment. Çak. VI king Dushyanta, when perceiving on a sudden the charioteer of Indra standing near, exclaims aye mātaliḥ. Cp. Mṛcch. I, p. 17 aye sarvakālamitraṃ maitreyaḥ prāptaḥ.

(*1)
ayi is also asserted by lexicographers to be a particle of interrogation. I greatly doubt the correctness of this statement. ayi may easily be confounded in mss. with api, and, in fact, it is not rarely a various reading of the interrogative api, see the passages of Çâk. quoted by the Petr. Dict. s. v. ayi 2). The Petr. Dict. adds five more instances: a) three from the Kumâras., b) one from the Mṛcch., c) one from the Pancatantra. Of them, a) Kumâras. 4, 8 ayi jīvitanātha jīvasi, though Mallin. comments thus on it ayi praśnānunayayor iti viśvaḥ / ayi jī- jī- prāṇiṣi kañcid iti, it is by no means necessary to accept here ayi as an interrogative, better it is to keep to its duty as an interjection ayi jīvitanātha »o, my Lord” jīvasi »are you alive?” So Mallin. himself explains Kumâras. 5, 62 ayoti komalāmantraṇe. As to the remaining passage ibid. 5, 33-35, the edition of Prof. Târanâtha has api, not ayi. — b) In the two editions of the Mṛcch., I have at hand, the particle ayi is wanting, instead of ayi jānīṣe they have bhadra jānīṣe. — c). As to Panc. p. 38, 6, quoted by the Petr. Dict. = p. 44, last line of Vidyâsâgara’s ed., this editor signifies by his very interpunction, that he considers ayi an exclamative, not an interrogative, as he has ayi! śivaṃ bhavatyāḥ (my dear, has no harm befallen you?).

419. ayi・re

あらゆる間投詞は、容易にvoc.と結びつく。ayiとreの2つは、対象の人物の注意を引くのに役立つため、bhavān（259）のvoc.であるbhoḥ（ラテン語ではheusに相当）のような語において、特にそのように用いられる。
Kumâras. 4, 28 ayi saṃprati dehi darśanaṃ smara (come, Kâma, show yourself now)
Hit. 9 vyāghra uvāca / śṛṇu re pāntha

ayiはとりわけ上品な呼びかけ（英語だとpritheeに相当）に適している（*1）。

同族の不変化辞aye（時にはayiも）は、驚きを表すことがある。
Çak. VI king Dushyanta, when perceiving on a sudden the charioteer of Indra standing near, exclaims aye mātaliḥ

以下と比較せよ。
Mṛcch. I, p. 17 aye sarvakālamitraṃ maitreyaḥ prāptaḥ

（*1）
ayiは、辞書編纂者によって、疑問を表す不変化辞であるとも主張されている。私は、この言説の正確性について大いに疑っている。写本においてはayiはapiと容易に混同されうるし、実際に、疑問を表すapiが種々に誤読されるのは稀ではない。Sanskrit Wörterbuchのayi 2)に引用されているÇâk.の一節をみよ。同辞書は更にa.) Kumâras.から3例、b.) Mṛcch.から1例、c.) Pañcatantraから1例、の合計5つの用例を加えている。その中で、
a.) Kumâras. 4, 8 ayi jīvitanātha jīvasiをMallināthaは以下のように注釈している：ayi praśnānunayayor iti viśvaḥ / ayi jī- jī- prāṇiṣi kañcid iti。ここでayiを疑問詞と認める必要は決してない。よりベターなのは、間投詞としてのはたらきをそのままに、ayi jīvitanātha（おお、わが主よ）、jīvasi（あなたは生きておられるか？）とすることである。このようにMallinātha自身はKumâras. 5, 62 ayoti komalāmantraṇeを説明している。残りの節ibid. 5, 33-35については、Tāranātha教授の校訂版では、ayiではなくapiとされている。
b.) 私の手元にあるMṛcch.の2つの刊本では、不変化辞ayiは欠落しており、ayi jānīṣeの代わりにbhadra jānīṣeとなっている。
c.) Sanskrit Wörterbuchに引用されているPanc. p. 38, 6（＝Vidyāsāgara版のp. 44最終行）の箇所については、これの校訂者は、ayi! śivaṃ bhavatyāḥ (my dear, has no harm befallen you?)のように、その句読点によって、ayiを疑問詞ではなく感嘆を表すものと見なしていることを示している。

420. Vocative.

As to the vocative, it is generally put at the head, at least in prose, for poets may give it any place, according to the exigencies of the metre or rhythm.

In flowery style the vocative is not rarely attended by epithets, as Mâlat. VI, p. 87 ā durātmanmālatīnimittaṃ vyāpāditāsmadguro mādhavahataka (accursed Mâdhava, thou who hast murdered our teacher because of the wreched Mâlatî). In ordinary prose they are avoided.

420. 呼格

voc.について、少なくとも散文ではふつう文頭に置かれる。詩文では、韻律の要に応じて任意の場所に置かれ得る。

散文では避けられるが、美文体においては、voc.が形容辞を伴うのは稀ではない。
Mâlat. VI, p. 87 ā durātmanmālatīnimittaṃ vyāpāditāsmadguro mādhavahataka (accursed Mâdhava, thou who hast murdered our teacher because of the wreched Mâlatî)