57.

The third case has been styled instrumental after its most usual employment of expressing the instrument or means or agent [P. 2, 3, 18 cp. 1, 4, 42]. Yet its starting-point is rather the conception of accompaniment, and it is for this reason some claim for it the name of sociative (*1). Nor can there be any doubt, the suffixes, by which the third case is made, viz. bhi and â, convey the meaning of accompaniment, simultaneousness and nearness.

(*1)
This tenet has been laid down by B. Delbrück in his pathmaking treatise Ablativ, Localis, Instrumentalis, 1867.

57. 具格（instrumental）概要

第3格は、ふつう道具・手段・行為主体を表すのに用いられる（P. 2, 3, 18 cp. 1, 4, 42）ことから、具格（instrumental）と呼ばれている。しかしその原義はむしろ付帯（accompaniment）の観念であり、このため、一部には付格（sociative）という名前で呼ばれる（*1）。また、第3格を作る接尾辞は明らかである：すなわちbhiとāであり、付帯・同時性・近似性を伝達する。

（*1）
この主張はB. Delbrückの先駆的な論文Ablativ, Localis, Instrumentalis、1867年、でなされている。

58. Instrumental, when sociative.

I. Sociative. — The instrumental is the equivalent of our with = together with, accompanied by. In this manner the third case is used f. i. Panc. I, 305 mṛgā mṛgaiḥ saṅgam anuvrajanti gāvaś ca gobhis turagās turagaiḥ / mūrkhāś ca mūrkhaiḥ sudhiyaḥ sudhīmiḥ (deer seek after the comradeship with deer, so kine with kine and horse with horse, the fool with the fool and the wise with the wise).

a.) with prepositions.

Upon the whole however, the instrumental, when sociative, is accompanied by some word expressive of the notion of being together viz. 1° the adverbs saha, samam, sārdham, sākam which may then be considered prepositions, as rāmaḥ sotayā saha; 2° such participles as sahita, saṅgata, yukta, anvita and the like, as rāmaḥ sītayā sahitaḥ or compounded sītāsahitaḥ. Or the notion of the sociative is expressed by a compound, the former part of which is sa- (or saha-) as rāmaḥ sasītaḥ. Occasionally the gerund ādāya (having taken) is also used in the meaning of with.

The prepositional adverbs etc. are likewise added to the instrumental for the sake of denoting relations between different parties as to converse with, to meddle with, to fight with, to contend with, sim.

Examples: a.) saha etc. expressive

1. of concomitancy. Mṛcch. X, p.372 api dhriyate cārudattaḥ saha vasantasenayā (are Cârudatta and Vasantasenâ still alive?), Mhbh. 1, 113, 20 sa tābhyāṃ vyacarat sārdhaṃ bhāryābhyāṃ rājasattamaḥ / kuntyā mādryā ca rājendraḥ, Panc. 127 tena samam eva svadeśaṃ prati prasthitāḥ, Kathâs. 4, 136 ahaṃ jananyā gurubhiś ca sākam… avasam;

2. of mutual relations. Panc. 78 taiḥ sahālāpaṃ na karoti; ibid. 257 kas tena saha tava snehaḥ: (v. a. how are you his friend?), ibid. 281 mitreṇa saha cittaviśleṣaḥ (disagreement with a friend), Kathâs. 47, 88 sa tena vidadhe samaṃ yuddham (he fought with him), Panc. V, 66 cāraṇair vandibhir nīcair nāpi tair bālakair api / na mantraṃ matimān kuryāt sārdham. Note the phrase tena saha darśanam (Panc. 137, 13; 178, 1) and the type, represented Panc. 43 tāṃ sthūṇayā saha dṛḍhabandhanena baddhvā (after having fastened her to the pile with a strong fetter).

b.) sahita and the like: Kathâs. 13, 110 svagṛhaṃ bhṛtyasahitaḥ palāyyaiva tato yayau (he fled from this spot to his home with his attendance), R. 2, 32, 91 Sîtâ prays punar eva mahābāhur mayā bhrātrā ca saṃgataḥ [that is: with his brother and me] ayodhyāṃ vanavāsāt praviśatu.

Rem. An elegant paraphrase of the sociative is occasionally -dvitīya used as the latter part of a bahuvrîhi. So in the verse quoted Pat. I, p.426 asidvitīyo ‘nusasāra pāṇḍavam = »alone but for his good sword, he went after the Pâṇḍava," Daç. 159 ekānte bhavān utkaṇṭhita iva parivādinīdvitīyas tiṣṭhati (you stand aside as if longing for some you love, alone with your lute), Panc. 159 rājakanyā sakhīdvitīyā.

58. 付帯のInstrumental

I. 付格（sociative）。inst.は我々のいう「～と共に」（together with, accompanied by）と等しい。例えばこのような仕方で第3格は用いられる：
Panc. I, 305 mṛgā mṛgaiḥ saṅgam anuvrajanti gāvaś ca gobhis turagās turagaiḥ / mūrkhāś ca mūrkhaiḥ sudhiyaḥ sudhīmiḥ （鹿は鹿と共に行き、牛は牛と、そして馬は馬と〔共に行く〕。〔同様に、〕馬鹿は馬鹿と、賢人は賢人と〔共に行く〕）

a.) 前置詞を伴うもの

付格としてのinst.は、概して「共にあること」の観念を表す語を伴う。すなわち：
1. 前置詞とみなされる副詞：saha、samam、sārdham、sākam：f. ex. rāmaḥ sotayā saha
2. sahita、saṅgata、yukta、anvitaなどの分詞：f. ex. rāmaḥ sītayā sahitaḥ、rāmaḥ sītāsahitaḥ
あるいは、付帯の観念が1.のsa-（またはsaha-）の複合語で表現される（rāmaḥ sasītaḥ）。動名詞ādāya（持っている）がwithの意味で用いられることもある。

同様に、会話する・干渉する・戦う・争う等、異なる人と人との間の関係を表すためのinst.には前置詞的な副詞が付加される。

例：a.) saha etc.

1. 付随を表すもの
Mṛcch. X, p.372 api dhriyate cārudattaḥ saha vasantasenayā （CārudattaとVasantasenaは生きているか？）
Mhbh. 1, 113, 20 sa tābhyāṃ vyacarat sārdhaṃ bhāryābhyāṃ rājasattamaḥ / kuntyā mādryā ca rājendraḥ （良き王である彼はその妻2人と彷徨った、王はKuntīと Mādrī と…）
Panc. 127 tena samam eva svadeśaṃ prati prasthitāḥ （彼と一緒に、彼らは故郷に帰った）
Kathâs. 4, 136 ahaṃ jananyā gurubhiś ca sākam… avasam （私は、母や先生方と共に暮らしていた）

2. 相互関係を表すもの
Panc. 78 taiḥ sahālāpaṃ na karoti （彼らは互いに会話をしない）
ibid. 257 kas tena saha tava snehaḥ （彼とあなたの友誼はいかがか？）
ibid. 281 mitreṇa saha cittaviśleṣaḥ （友との仲違い）
Kathâs. 47, 88 sa tena vidadhe samaṃ yuddham （その者は彼と戦った）
Panc. V, 66 cāraṇair vandibhir nīcair nāpi tair bālakair api / na mantraṃ matimān kuryāt sārdham （役者、詩人、凡庸な成人男性、子供、彼らによる助言を、智者は半分にする（＝話半分に聞く）ものだ）

tena saha darśanam（彼との謁見・会合） (Panc. 137, 13; 178, 1)のような句と、以下に代表される形式の文に注意せよ：
Panc. 43 tāṃ sthūṇayā saha dṛḍhabandhanena baddhvā （彼女をしっかりした縄で柱に縛りつけ…）

b.) sahitaなど

Kathâs. 13, 110 svagṛhaṃ bhṛtyasahitaḥ palāyyaiva tato yayau （彼はここから、侍従とともに家へと逃げ帰った）
R. 2, 32, 91 Sītāは祈る：punar eva mahābāhur mayā bhrātrā ca saṃgataḥ ayodhyāṃ vanavāsāt praviśatu （どうか再び、強き腕力もつ者（＝rāma？）が、私と兄と一緒に、森住からayodhyāに戻り来んことを）

【補足】
付帯のinst.の上品な言い換えには、bahuvrīhiの後分として-dvitīyaが用いられるときがある。引用すると以下の通り：
Pat. I, p.426 asidvitīyo 'nusasāra pāṇḍavam ＝（剣を帯びた彼はpāṇḍavaを追った）
Daç. 159 ekānte bhavān utkaṇṭhita iva parivādinīdvitīyas tiṣṭhati （あなたは〔恋人に〕望むように、独りリュートと共にある）
Panc. 159 rājakanyā sakhīdvitīyā （女友達と共にいる王女）

59. b.) without prepositions.

Yet the sole instrumental will not rarely suffice. In the old vedic dialect, the brâhmaṇas included, it is very common, denoting as well concomitancy as mutuality of relations. But in classic Sanskrit it is restricted to the language of poetry and poetical prose and to some typical expressions.

Examples: a.) from the archaic dialect. Ṛgv. 1, 1, 5 devo devebhir āgamat (may the god come with the gods), ibid. 8, 85, 7 maruddhir indra sakhyaṃ te astu; Ait. Br. 1, 6, 3 aśnute prajayā 'nnādyam (he enjoys food with his family), Ch. Up. 5, 10, 9 ācaraṃs taiḥ (conversing with them).

b.) from classic poetry, etc.: 1. concomitancy R. 2, 27, 15 sāhaṃ tvayā gamiṣyāmi vanam (I shall go to the forest with thee), ibid. 2, 68, 2 asau mātulakule… bharato vasati bhrātrā śatrughnena; — 2. mutuality of relations Daç. 175 tayāpi navavadhvā dveṣam alpetaraṃ babandha (he took a great aversion to his young wife), ibid, 91 tayā bandhakyā paṇabandham akaravam (with this courtesan I made a bargain), R. 3, 18, 19 krūrair anāryaiḥ saumitre parihāsaḥ kathañ cana na kāryaḥ (Laxmana, one should make no joke at all with cruel and vile people), Panc. V, 62 na tābhir mantrayet sudhīḥ (a wise man does not keep counsel with women). It is often said virudhyate śatruṇā without saha, etc.

Rem. 1. Note the turn, instances of which are afforded by Mudr. III, p.116 mayā svajīvanamātreṇaiva sthāpitau (I have left them nothing but life) and Prabodh. V, p.103 acirād asau śarīreṇaiva na bhaviṣyati (in short he will part with his body).

Rem. 2. Note kalaha (quarrel) with the sole instrum. Panc. V, 74 meṣeṇa sūpakārāṇāṃ kalahaḥ (the cooks’ quarrel with the ram).

59. b.) 前置詞を伴わないもの

しかし、単体でのinst.はめったに用いられることがない。ブラーフマナ文献を含む古いヴェーダ語では、相互関係と同じようにして付随性を表すことは非常に一般的である。しかし古典サンスクリットでは、それは、詩や詩的な散文のことば、そしていくつかの定型的表現に限定される。

例：
a.) ヴェーダ語
Ṛgv. 1, 1, 5 devo devebhir āgamat （神が神々を伴って来たらんことを）
ibid. 8, 85, 7 marudbhir indra sakhyaṃ te astu （風と共にあれ、indraよ、かれと友であれ）
Ait. Br. 1, 6, 3 aśnute prajayā 'nnādyam （彼は家族と食事を楽しむ）
Ch. Up. 5, 10, 9 ācaraṃs taiḥ （彼らとの会話）

b.) 古典詩など
1. 付随
R. 2, 27, 15 sāhaṃ tvayā gamiṣyāmi vanam （それなら私はあなたと森へ行きましょう）
ibid. 2, 68, 2 asau mātulakule… bharato vasati bhrātrā śatrughnena （あれなるbharataは、śatrughnaを伴って母方の叔父一家に滞在した）
2. 相互関係
Daç. 175 tayāpi navavadhvā dveṣam alpetaraṃ babandha （彼はその若妻（/ 息子の嫁）に大きな嫌悪感を抱いた）
ibid. 91 tayā bandhakyā paṇabandham akaravam （その高級娼婦と私は契約を結んだ）
R. 3, 18, 19 krūrair anāryaiḥ saumitre parihāsaḥ kathañ cana na kāryaḥ （lakṣmaṇaにあっては、非道にして野蛮なる者たちと、何であれ交歓するべきでない）
Panc. V, 62 na tābhir mantrayet sudhīḥ （賢者は女と議論しない）

しばしばsaha等を伴わずにvirudhyate śatruṇā（敵と論争する）とも言われる。

【補足1】
Mudr. III, p.116 mayā svajīvanamātreṇaiva sthāpitau （私によって、自分の命だけは保たれた）やPrabodh. V, p.103 acirād asau śarīreṇaiva na bhaviṣyati （すぐに、そいつはその体を損なうであろう）によって例示されるような言い回しに注意せよ。

【補足2】
inst.単体を伴うkalaha（喧嘩）に注意せよ。
Panc. V, 74 meṣeṇa sūpakārāṇāṃ kalahaḥ （羊肉についての料理人たちの諍い）

60.

Compound nouns or verbs, whose former part is saṃ, sa or saha, 2ly many words expressive of the notions of uniting, combining, mingling are often construed with the sole instrumental, even in prose. This construction is the regular one with yuj and its derivates.

Examples: a.) compounds, commencing by saṃ etc. Daç. 79 akṣadhūrtaiḥ samagaṃsi, Hitop. p.16 yasya mitreṇa saṃlāpas tato nāstīha puṇyavān (there is not in this world a man more happy, than he, who has a friend to converse with), Çâk. IV, vs. 12 cūtena saṃśritavatī navamālikā (a jasmine, clinging to a mango-tree). Mṛcch. I, p.34 ratnaṃ ratnena saṃgacchate.

b.) other verbs of uniting, mingling, combining. — M. 1, 26 dvandvair ayojayaccemāḥ sukhaduḥkhādibhiḥ prajāḥ, Panc. 274 so ‘pi svajātyā militaḥ (mixed with his kinsmen), Çâk. I, vs. 30 vācaṃ na miśrayati madvacobhiḥ (she does not join her voice to mine).

Rem. 1. yojayati is often = Lat. afficere alqum alqua re. So Mhbh. I (Paushyap.) śiṣyān kleśena yojayituṃ neyeṣa (it was not his intention to harass his pupils), cp. R. 2, 75, 57. Many times it is = »to bestow something upon somebody", f.i. Panc. 3 ahaṃ tvāṃ śāsanaśatena yojayiṣyāmi (I will bestow a hundred of grants upon you).

Rem. 2. P. 2, 3, 22 mentions the verb saṃjñā, complying with acc. or instrum., but instances of that idiom seem to be wanting in literature; Patañjali gives the example pitaraṃ or pitrā saṃjānīte, but it is not plain what is here the meaning of saṃjñā. — A similar instrum. depending on a compound verb, commencing by saṃ, is taught by Pân. 1, 3, 55 and his commentators, see Pat. I, p. 284. According to them it is said dāsyā saṃprayacchate / vṛṣalyā saṃprayacchate »he makes presents to a servant-maid, to a female of low-caste, etc.” the instr. being used only in the case of illicit intercourse.

60. inst.を伴う複合語・動詞

saṃ、sa、sahaを前分にもつ複合語や、結束、結合、混合の観念を表す多くの動詞は、よくinst.単体と結びついて用いられ、散文においてもそうである。この構文は√yujとその派生語で定型的である。

例：
a.) saṃ等で始まる複合語
Daç. 79 akṣadhūrtaiḥ samagaṃsi （私は博打打ちと会った）
Hitop. p.16 yasya mitreṇa saṃlāpas tato nāstīha puṇyavān （友と話す者、それよりこの世に幸福な者はいない）
Çâk. IV, vs. 12 cūtena saṃśritavatī navamālikā （マンゴーの木に這うジャスミン）
Mṛcch. I, p.34 ratnaṃ ratnena saṃgacchate （財は財とおのずから結びつくものだ）

b.) 結束、結合、混合の動詞
M. 1, 26 dvandvair ayojayac cemāḥ sukhaduḥkhādibhiḥ prajāḥ （楽・苦等と生物をdvandvaで結合させた）
Panc. 274 so 'pi svajātyā militaḥ （彼もまた自らの親族と混じって…）
Çâk. I, vs. 30 vācaṃ na miśrayati madvacobhiḥ （その人は〔その人の〕声を私の声に被せなかった）

【補足1】
yojayatiはしばしばラテン語のafficere aliquam aliqua re（*訳注1）〔の構文、すなわち、「A（acc.）にB（abl.）を…する」〕と同じである。
Mhbh. I (Paushyap.) śiṣyān kleśena yojayituṃ neyeṣa （学生たちに苦痛がもたらされることを彼は望まなかった）
R. 2, 75, 57と比較せよ。多くは「ある人に（acc.）ある物・事を（inst.）与える」である。例えば以下のように：
Panc. 3 ahaṃ tvāṃ śāsanaśatena yojayiṣyāmi （私はあなたに100の教えを授けよう）

【補足2】
P. 2, 3, 22はacc.かinst.に係る動詞saṃ√jñāに言及するが（*訳注2）、そのような語法の例は文学作品には無いようである。Patañjaliはpitaraṃ (pitrā) saṃjānīte（彼は父に同意する？）という例を挙げるが、それがここでのsaṃ√jñāの意味であるかは定かでない。saṃで始まる複合動詞に係る類似のinst.はP. 1, 3, 55とその諸注釈に言及されている（see Pat. I, p. 284）。それらによれば、dāsyā saṃprayacchate / vṛṣalyā saṃprayacchate（彼は下婢や低カーストの女などに贈り物をする）といい、inst.は良からざる交際の場合にのみ用いられている。

訳注1：
ラテン語ではSkt.でのinst.の機能をabl.が備えていることを踏まえて文脈から考えるとaliquam (f.sg.acc.) aliqua (f.sg.abl.)が正しいと思われる。afficere aliquam aliqua re（= to do something for someone）と修正しておく。

訳注2：
P. 2, 3, 22 saṃjño 'nyatarasyāṃ karmaṇi

61. Instrum. or genitive with adjj. of likeness, equality, etc.

The instrumental attends on the adjectives of equality, likeness, identity and the like, as sama, samāna, sadṛśa, tulya. {P. 2, 3, 72} Here however the genitive is a concurrent construction, just as in Latin. It is said promiscuously pituḥ or pitrā samaḥ putraḥ.

Examples: R. 2, 118, 35 śakreṇa samaḥ (equal to Indra), Hit. I, 22 paśubhiḥ samānāḥ (like beasts), Hit. p.118 anena sadṛśo loke na bhūto na bhaviṣyati, Mâlav. I, p.21 ayaṃ na me pādarajasāpi tulyaḥ (he is not even equal to the dust of my feet); Pat. I, p.327 taiḥ sāmyaṃ gatavān bhavati (he has become their equal). — If »to compare with” is to be expressed by some metaphor, the instrumental will often be of use, so for ex., when it is denoted by the image of putting on a balance, cp. Kumâras. 5, 34. — Compare also such expressions as Daç. 130 sā 'ham apy ebhir eva suhṛdbhiir ekakarmaḥ (and I having the same business as these friends of mine here).

of a genitive: Mhbh. 1, 139, 16 arjunasya samo loke nāsti kaścid dhanurdharaḥ, R. 2, 23, 3 babhau kruddhasya siṃhasya mukhasya sadṛśaṃ mukham ([his] face shone like the face of an angry lion).

61. 類似や同等などを表す副詞を伴うinst.やgen.

inst.はsama、samāna、sadṛśa、tulyaなど、同等（equality）、類似（likeness）、同一（identity）を表す副詞に伴う。この場合、gen.はラテン語同様、これと同じはたらきをする。だいたいpituḥ (pitrā) samaḥ putraḥと言われる。

例：
R. 2, 118, 35 śakreṇa samaḥ （indra神に比肩する者）
Hit. I, 22 paśubhiḥ samānāḥ （獣のような者ども）
Hit. p.118 anena sadṛśo loke na bhūto na bhaviṣyati （世において、これと同じようになったことはなくこれからなることもない）
Malav. I, p.21 ayaṃ na me pādarajasāpi tulyaḥ （彼は私の足についたゴミとは似ても似つかない）

「～と比べる」が比喩によって表現される場合、例えば、「〔天秤で量るように何某か複数のものの〕つりあいをとる」というイメージを記述するときには、しばしばinst.が用いられる（cp. Kumâras. 5, 34）。
Pat. I, p.327 taiḥ sāmyaṃ gatavān bhavati （彼はそれらと同じになった）
Daç. 130 sā ‘ham apy ebhir eva suhṛdbhiir ekakarmaḥ （それゆえ私も、彼ら友人たちと同じ仕事をしている）

gen.の場合：
Mhbh. 1, 139, 16 arjunasya samo loke nāsti kaścid dhanurdharaḥ （世において、arjunaに並ぶ弓取は誰もいない）
R. 2, 23, 3 babhau kruddhasya siṃhasya mukhasya sadṛśaṃ mukham （彼は怒れる獅子の顔のような顔を見せた）

62. Instrumental with words of separation.

As the instrumental is the exponent of the notion of accompaniment and simultaneousness, so it is also available with words expressive of the very contrary, namely separation and disjunction. In the same way as it is said tvayā sahitaḥ, tvayā yuktaḥ „with you,” one is allowed to say tvayā rahitaḥ, tvayā viyuktaḥ „without you.” (*1) The proper case for expressing separation, the ablative is however also available. In some phrases the instrumental is more frequently employed, in other again the ablative. The instrum. prevails with viyuj and most of the compounds, beginning with vi-, also with rahita and hīna, but the ablative with such as muc, bhraś.

Examples: Panc. 84 prāṇair na viyuktaḥ (he was not deprived of life), Daç. 172 tuṣair akhaṇḍais taṇḍulān pṛthakcakāra (she peeled the grains of rice of their husks, so [cleverly] as to keep them entire), Kathâs. 15, 82 sītādevyā rāmo viṣehe virahavyathām (R. forbore the grief caused by his separation from Sîtâ), R. 2, 96, 27 kaluṣeṇa mahatā medinī parimucyatām (let the earth be freed from a great stain). (*2)

Rem. The adjectives rahita, hīna, vihīna, viyukta sim. often are = »without.”

(*1)
Delbr. 1. 1. p.71 »Der begriff trennung ist zwar logisch der gegensatz von zusammensein, liegt ihm aber desshalb psychologisch sehr nahe.” Or, to speak more exactly, it is not the conception of separation, that is expressed or signified by the instrumental, but the notion of mutuality underlying both union and separation, finds in it its adequate expression. We have here therefore the same kind of instrum., which is spoken of in 59, b 2. Accordingly words of separation may also be construed with saha etc. Panc. 57 mamānayā saha viyogo bhaviṣyati. Compare English to part with.

(*2)
M. 2, 79 affords an instance of instrum. and abl. depending on the same verb. The latter half-çloka runs thus mahato 'py enaso māsāt tvacevāhir vimucyate (after a month he is released even from a great sin likewise as a snake from its skin). Here the abl. enasaḥ and the instr. tvacā are coordinate. Compare the like coincidence of abl. and instr. causae.

62. 分離の語を伴うinst.

inst.は付帯（accompaniment）、および同時性（simultaneousness）の概念の表示であるが、それとは真反対の表現、すなわち〔距離的な〕分離（separation）、および〔同一物からの〕分裂（disjunction）をも表しうる。そのため、tvayā sahitaḥ、tvayā yuktaḥ（あなたと共に）と同様にtvayā rahitaḥ、tvayā viyuktaḥ（あなたなしに）と言うことが許される（*1）。もちろん分離を表す正しい格であるabl.も使用できる。〔そういうわけで、〕ある句ではinst.がより頻繁に用いられ、一方ではabl.が用いられる。〔例えば、〕inst.は、vi√yujや接頭辞vi-で始まるほとんどの複合語、またrahitaやhīnaについてよく用いられ、一方abl.は√mucや√bhraśに用いられる（*2）。

例：
Panc. 84 prāṇair na viyuktaḥ （彼は生命から分かたれていない）
Daç. 172 tuṣair akhaṇḍais taṇḍulān pṛthakcakāra （彼は穀物をすべて脱穀した）
Kathâs. 15, 82 sītādevyā rāmo viṣehe virahavyathām （rāmaは王女sītāとの別離の苦しみを耐え忍んだ）
R. 2, 96, 27 kaluṣeṇa mahatā medinī parimucyatām （大地から大いなる汚れを取り去ろう）

【補足】
rahita、hīna、vihīna、viyuktaなどの副詞はしばしば「…なくして」（without）を表す。

（*1）
Delbr. 1. 1. p.71 “Der begriff trennung ist zwar logisch der gegensatz von zusammensein, liegt ihm aber desshalb psychologisch sehr nahe.” （〈分離〉の概念は、論理的には付帯の反対であるけれども、心理的には非常に近い位置にある）
より正確に言うならば、これはinst.によって表現・表示される分離の観念ではなく、その〔分離の観念の〕十分な表現の中に見いだされる、結合と分離との双方に潜在する相互関係である。したがって、ここには59b-2で言及されるものと同じ種類のinst.がある。それゆえ分離の語はまたsaha等と結びついて用いられうるのである（Panc. 57 mamānayā saha viyogo bhaviṣyati）。英語の“to part with”と比較せよ。

（*2）
M. 2, 79は同じ動詞に依るinst.とabl.の例を提供している。後半のhalf-ślokaにはこのようにある：
M. 2, 79 mahato 'py enaso māsāt tvacevāhir vimucyate （一月ののちに、大いなる罪過から〔彼は脱し〕、蛇はその皮を脱ぎ去る）
ここでabl.のenasaḥとinst.のtvacāは等位語句である。同様の理由のabl.（ablutivus causae）およびinst.（instrumentalis -）の一致を比較せよ。

63. Instrumental, the how-case.

II. By extending the notions of concomitancy, accompaniment, simultaneousness from space and time to all sorts of logical categories, we may understand how large a sphere of employment the third case occupies in Sanskrit syntax. Generally spoken, it is always used, when it is wanted to express the circumstances, instruments, means, ways, properties accompanying the action and qualifying it. In other terms, the instrumental has the duty of telling the how of the action or state, expressed by the verb or verbal noun, it depends on.

For clearness’ sake the most striking types of this instrumental will be severally enumerated: 1ly and 2ly it is expressive of the instrument (karaṇa) and the agent (kartṛ). These two kinds of instrumental are practically the most important, for they are the most wanted for. Examples of the former dātreṇa lunāti (he cuts with a knife), padbhyāṃ gacchati (he goes on foot); of the latter mayā tatkṛtam (it is done by me) (57).

Thirdly, the instrum. denotes accompanying circumstances and qualities, like Latin abl. modi and qualitatis. M. 4, 3 akleśena śarīrasya karvīta dhanasaṃcayam (he must make money, but without giving toil to his body), Panc. 129 damanakasācivyena piṅgalako rājyam akarot (Ping. exercised his royalty with Dam. as his minister).

Fourthly, it declares the test, to measure by; phalenaitaj jñāsyasi (you will know it by its fruit).

Fifthly, it expresses the price or value, something is rated at, bought, sold, hired for, the thing, some other is taken for in exchange, sim. Panc. 158 rūpakaśatena vikrīyamāṇaḥ pustakaḥ (a book sold for a hundred rupees).

Sixthly, it denotes the way, by which one goes; Çâk. III anayā bālapādapavīthyā sutanur aciraṃ gatā (the tender girl has passed a little before along this row of young trees).

Seventhly, the instrumental denotes the cause, motive or reason, by which something is done or happens to be; dhanena kuśalaḥ (prosperous by wealth), vidyayā yaśaḥ (fame by learning), madājñayāgato ‘sau (that person has arrived by my order), prītyā dānam (v. a. a present).

63. 「具」格としてのinst.

同伴、付随、時間・空間の同時性、これらの観念をあらゆる種類の論理的範疇に拡大すると、サンスクリットの構文における第3格の使用の広範さを理解できるであろう。一般に、行為に付随しそれを修飾する、状況・用具・手段・方法・特性を表現したい場合、〔「具」格としてのinst.は〕いつでも用いられる。換言すれば、inst.には、動詞や動詞的名詞によって表される行為・状態の「いかにして」（how）を伝達する役割がある。

簡明さのために、このinst.のもっとも顕著な例をいくつか挙げておく。第1と第2は、手段（karaṇa）と行為者（kartṛ）の表現である。この2種類のinst.はもっとも必要とされるので、実用上ではもっとも重要である。
・karaṇa
dātreṇa lunāti （彼はナイフで切る）
padbhyāṃ gacchati （彼は両足で行く）
・kartṛ
mayā tatkṛtam （私によってそれは為された）（57）

第3は、ラテン語における仕方・性質を表すabl.のような、付随する状況や性質を表すinst.である。
M. 4, 3 akleśena śarīrasya karvīta dhanasaṃcayam （体の汚れなしに、彼は財を得ねばならない）
Panc. 129 damanakasācivyena piṅgalako rājyam akarot （damanakaを大臣として、piṅgalakaは王権を行使した）

第4は、検査・評価の言明。
phalenaitaj jñāsyasi （あなたは結果によってそれを知るであろう）

第5は、評価・購買・雇用されているもの、流行物、他には交換されるもの、などの値段や価値を表す。
Panc. 158 rūpakaśatena vikrīyamāṇaḥ pustakaḥ （千ルピーで売られている本）

第6は、何事かの行動する方法を表す。
Çâk. III anayā bālapādapavīthyā sutanur aciraṃ gatā (the tender girl has passed a little before along this row of young trees)

第7は、それによって物事が為されたり起こったりするところの原因、動機、理由を表すinst.。
dhanena kuśalaḥ (prosperous by wealth)
vidyayā yaśaḥ (fame by learning)
madājñayāgato ‘sau (that person has arrived by my order)
prītyā dānam (v. a. a present)

64. Instrum. compared to English with.

It should be kept in mind, however, that these and similar distinctions are but made for argument’s sake and do not answer to sharply separated real divisions. Properly speaking, there is but one instrumental in all of them, just as in English it is the same word with, which is used in phrases as distant from one another as I go with you, I cut with a knife, he with his black hat, he is content with me. For this reason on the one hand nothing impedes increasing the number of divisions and subdivisions according to the manifold logical variety of its employment, but on the other hand no system of division will exhaust it, and more than once we may be at a loss under which head to enregister a given instrumental.

Rem. The being implied of so various logical conceptions by an implement for expression as small, as a case-ending is, has by the time become inconvenient. Instead of the simple instrumental, therefore, a more explicit mode of expression, signifying more precisely which kind of logical relation is meant in every instance, is often made use of, namely the periphrase by such words as mārgeṇa, dvāreṇa, yogena, mukhena, kāraṇena etc. Its relative frequency is one of the most striking features of modern, compared to ancient, Sanskrit.

64. 英語のwithと比較してのinst.

けれども、これらの区分や類似のそれは議論の用をなすものではなく、実際の区分けに対してはっきりと回答するものではない、ということに留意せねばならない。正しく言うなら、ちょうど英語で同じwithの語が“I go with you”、“I cut with a knife”、“he with his black hat”、“he is content with me”と〔それぞれ意味内容の〕離れた文章で用いられるように、それら〔区分の〕すべてにはたった一つのinst.があるだけなのである。これゆえに、一方ではその使用の論理的多様性からして区分や細別ができ、それでいて一方では区分の体系が〔inst.の使用すべてを〕汲み尽くし得ず、そればかりか与えられたinst.〔の分類〕を記述するのに困ることすらある。

【補足】
格語尾がそうであるような、短い表現の手段によって多種多様な論理的概念が暗示されるというそのことは、時が経つにつれて不便になっていく。したがって、単純なinst.の代わりに、あらゆる事例において意味される論理的関係の種類をより正確に表示する、より明示的な表現様式がしばしば利用される。すなわち、mārgeṇa、dvāreṇa、yogena、mukhena、kāraṇenaなどの語による言い換えである。その相対的頻度は、より古いサンスクリットと比べると、近世の（modern）ものの最も顕著な特徴の一つである。

65. Fuller account of them.

Some fuller account on the different kinds of instrumental will be given now.

1. instrument or karaṇa. — Examples: Pat. I, p.119 ajjvāyasā vā baddhaṃ kāṣṭham (a piece of wood, tied with a rope or with iron), Mṛcch. I (p. 54) anena prāvārakeṇa chādayainam (cover him with this cloth), Panc. 148 etena vaṃśena bhikṣāpātraṃ tāḍayāmi, Mhbh. 1, 144, 18 prāyād rāsabhayuktena syand anena (he started on a chariot, drawn by asses), ibid. 1, 120, 19 yajñaistu devān prīṇāti svādhyāyatapasā munīn / putraiḥ śrāddhaiḥ pitṛṃś cāpi ānṛśaṃs yena mānavān (by sacrifices he propitiates the gods, by study and penance the munis, by [procreating] sons and [performing] the funeral rites the fathers, by [practising] mildness he propitiates men).

Persons, when being instruments, are likewise put in the third case; consequently the Sanskrit instrumental of a person answers as well to Lat. per as to Lat. a. Prabodh. VI, p.132 mayā ca praṇidhānena viditam = Lat. compertum est a me per speculatorem.

65. inst.詳説

種々のinst.に関するより詳細な説明を行う。

1. instrument／karaṇa
例：
Pat. I, p.119 ajjvāyasā vā baddhaṃ kāṣṭham (a piece of wood, tied with a rope or with iron)
Mṛcch. I (p. 54) anena prāvārakeṇa chādayainam (cover him with this cloth)
Panc. 148 etena vaṃśena bhikṣāpātraṃ tāḍayāmi Mhbh. 1, 144, 18 prāyād rāsabhayuktena syand anena (he started on a chariot, drawn by asses)
ibid. 1, 120, 19 yajñaistu devān prīṇāti svādhyāyatapasā munīn / putraiḥ śrāddhaiḥ pitṛṃś cāpi ānṛśaṃs yena mānavān (by sacrifices he propitiates the gods, by study and penance the munis, by [procreating] sons and [performing] the funeral rites the fathers, by [practising] mildness he propitiates men)

人物が手段である場合、同様に第3格に置かれる。結果として、サンスクリットにおける人物のinst.は、ラテン語のa（ab, =by, of）と同じようにper（=by means of）に対応する。
Prabodh. VI, p.132 mayā ca praṇidhānena viditam = Lat. compertum est a me per speculatorem.

66.

2. agent or kartṛ. — In this meaning the instrumental attends a.) on passive verbs, to denote the subject of the action, as has been pointed out 6, — b.) on verbal nouns, as Mâlav. I, p.28 titikṣamāṇaḥ pareṇa nindām (forbearing the blame of others), for pareṇa nindām = pareṇa kṛtāṃ nindām. In the latter case the so-called subjective genitive is a concurrent construction, which is even generally preferred unless ambiguity would result from its employment, cp. 114.

Agent of a kṛtya.

Rem. Likewise both instrumental and genitive are available to denote the agent with a kṛtya. {P. 2, 3, 71.} As a rule the instrumental is required, if the verbal sense prevail, but the genitive, if the kṛtya have the value of a noun adjective or substantive. Examples: instr. Panc. 167 mayāvaśyaṃ deśāntaraṃ gantavyam (I am obliged to emigrate), Mâlat. II kim atra mayā śakyam (what can I help here?), Vikram. I avahitair bhavitavyaṃ bhavaḍih (v. a. the audience are requested to listen with attention); — gen. Panc. I, 450 mūrkhāṇāṃ paṇḍitā dveṣyā nirdhanānāṃ mahādhanāḥ / vratinaḥ pāpaśīlānām asatīnāṃ kulastriyaḥ (the learned are an object of dislike to the ignorant, the wealthy to the poor, the virtuous to the wicked and honest women to such as are of a loose conduct), ibid, p.268 vayaṃ grāmyāḥ paśavo ‘raṇyacāriṇāṃ vadhyāḥ (we, domestic animals, are a prey for wild beasts). Hence, when compounded with a, duḥ, or they are construed with gen., Panc. 176 darśaya kiñcid agamyaṃ syānaṃ lubdhakānām, Mṛcch. IV (p. 144) guṇeṣu yatnaḥ puruṣeṇa kāryo na kiñcid aprāpyatamaṃ guṇānām.

66. 2. agent / kartṛ

2. agent／kartṛ.
この意味では、inst.は、6に示したような行為の主体を表すために、
a.) 受動態の動詞に付随する。
b.) 以下のような動詞的名詞に付随する。
Mâlav. I, p.28 titikṣamāṇaḥ pareṇa nindām (forbearing the blame of others)（pareṇa nindām = pareṇa kṛtāṃ nindām）
後者の場合、主語的属格（subjective genitive）と呼ばれるものが同じはたらきをする構文であり、それを使用することで曖昧にならない限りにおいて、一般的に選ばれる（cp. 114）。

kṛtyaの行為者

【補足】
同様に、inst.とgen.は共に、kṛtya（kṛtya affixes / Future Passive Participle {P. 3, 1, 95-133.}）を伴って、行為者を表すことが可能である。{P. 2, 3, 71.} 原則として、動詞的な観念が勝っている場合はinst.が必要とされるが、kṛtyaが形容詞や実名詞の意義をもつ場合にはgen.が必要である。
inst.の例：
Panc. 167 mayāvaśyaṃ deśāntaraṃ gantavyam (I am obliged to emigrate)
Mâlat. II kim atra mayā śakyam (what can I help here?)
Vikram. I avahitair bhavitavyaṃ bhavaḍih (v. a. the audience are requested to listen with attention)
gen.の例：
Panc. I, 450 mūrkhāṇāṃ paṇḍitā dveṣyā nirdhanānāṃ mahādhanāḥ / vratinaḥ pāpaśīlānām asatīnāṃ kulastriyaḥ (the learned are an object of dislike to the ignorant, the wealthy to the poor, the virtuous to the wicked and honest women to such as are of a loose conduct)
ibid, p.268 vayaṃ grāmyāḥ paśavo ‘raṇyacāriṇāṃ vadhyāḥ (we, domestic animals, are a prey for wild beasts)

ゆえに、aやduḥと複合語になる場合、それらはgen.と結びついて用いられる。
Panc. 176 darśaya kiñcid agamyaṃ syānaṃ lubdhakānām
Mṛcch. IV (p.144) guṇeṣu yatnaḥ puruṣeṇa kāryo na kiñcid aprāpyatamaṃ guṇānām

67. 3. Quality etc.

3. quality, attribute, circumstance (*1). {P. 2, 3, 21.} — When denoting a quality or attribute it is = the abl. qualitatis of Latin grammar, but the restrictions as to its employment in Latin do not exist in Sanskrit. So it is said (Kâçikâ) api bhavān kamaṇḍalunā chātram adrākṣīt (have you seen a disciple with a pitcher?), ibid, on P. 2, 3, 37 yo jaṭābhiḥ sa bhuṃkto; so Hitop. 125 koṣaḥ svalpavyayena (a treasury with little expenses) comm. svalpavyayena viśeṣaṇe tṛtīyā; R. 3, 7, 3 vividhair drumaiḥ kānanam (a forest with manifold trees).

Examples of its attending a verb. — Then it has the nature of Lat. abl. modi or circumstantiae. R. 2, 64, 47 sa tu divyena rūpeṇa svargamadhyāruhat kṣipram, Panc. 161 varo mahatā vādyaśabdenāgacchati (a bridegroom approaches with a great noise of music), ibid. 28 tasya sakāśaṃ gatvā bhrātṛsnehenaikatra bhakṣaṇapānaviharaṇakriyābhir ekasthānāśrayeṇa kālo neyaḥ [sc. tvayā] (go to him and while living brotherly with him on the same spot, spend the time with eating, drinking, walking together), ibid. 162 anena vārttāvyatikareṇa rajanī vyuṣṭā (while discoursing thus, the night passed away).

Rem. 1. Note vartate with instrum. »to behave in such a manner," Panc. 56 taṃ maryādāvyatikrameṇa vartamāṇam ālokya.

Rem. 2. Such instrumentals have often the character of adverbs and may be considered so (77). Among others we mention compounds in -rūpeṇa and -krameṇa, when = »as, by the way of." Mṛcch. V, p.187 dravībhūtaṃ manye patati jalarūpeṇa gaganam (methinks, the firmament dissolves and falls down as rain).

Rem. 3. In some turns the instrumental of circumstance may show something of the fundamental character of the sociative. So R. 2, 37, 18 lakṣmaṇena sahāyena vanaṃ gacchasva putraka (with L. as your companion go to the forest, my son), ibid. 2, 30, 27 na devi tava duḥkhena svargam apy abhirocaye (I should forsake even heaven, my queen, if its attainment would be joint with grief of you). Similarly Panc. 309 jālahastadhīvarāḥ rabhūtair matsyair vyāpāditair mastake vidhṛtair astamanavelāyāṃ tasmiñ ca lāśaye samāyātāḥ (the fishermen arrived with a great number of fishes they had killed and bore on their head). Here we are, indeed, on the very boundary of the sociative and the instr. of quality.

(*1)
Pâṇ.'s sûtra is itthaṃbhūtalakṣaṇe [sc. tṛtīyā], which is expounded by Kâç. = itthaṃbhūtasya lakṣaṇe »to name the laxaṇa or mark, which makes known somebody or something as possessing such quality, property, nature etc.” It includes therefore the notions quality, attribute, circumstance.

67. 3. 特質 etc.

3. 特質（quality）、属性（attribute）、状況（circumstance）（*1）{P. 2, 3, 21.}
特質や属性を表す場合、ラテン語文法のabl. qualitatisと同じであるが、ラテン語におけるその使用に関する制限は、サンスクリットには存在しない。そのためapi bhavān kamaṇḍalunā chātram adrākṣīt (have you seen a disciple with a pitcher?)やyo jaṭābhiḥ sa bhuṃkto（Kâçikâ, on P. 2, 3, 37）と言われる。

例：
Hitop. 125 koṣaḥ svalpavyayena (a treasury with little expenses)（注：svalpavyayena viśeṣaṇe tṛtīyā）
R. 3, 7, 3 vividhair drumaiḥ kānanam (a forest with manifold trees)

動詞を伴う場合の例：
この場合、ラテン語でのabl. modiやcircumstantiaeの性質をもつ。 R. 2, 64, 47 sa tu divyena rūpeṇa svargamadhyāruhat kṣipram
Panc. 161 varo mahatā vādyaśabdenāgacchati (a bridegroom approaches with a great noise of music)
ibid. 28 tasya sakāśaṃ gatvā bhrātṛsnehenaikatra bhakṣaṇapānaviharaṇakriyābhir ekasthānāśrayeṇa kālo neyaḥ [sc. tvayā] (go to him and while living brotherly with him on the same spot, spend the time with eating, drinking, walking together)
ibid. 162 anena vārttāvyatikareṇa rajanī vyuṣṭā (while discoursing thus, the night passed away)

【補足1】
inst.を伴うvartateは「～のように振る舞う」（to behave in such a manner）となる。
Panc. 56 taṃ maryādāvyatikrameṇa vartamāṇam ālokya

【補足2】
このようなinst.はしばしば副詞的性格をもち、またそのように見なされる（77）。中でも、「～として」（as, by the way of）の場合の-rūpeṇaや-krameṇaの複合語について言及しておく。
Mṛcch. V, p.187 dravībhūtaṃ manye patati jalarūpeṇa gaganam (methinks, the firmament dissolves and falls down as rain)

【補足3】
場合によっては、状況のinst.が、付格（sociative）の基本的な性質のなにがしかを見せることがある。
R. 2, 37, 18 lakṣmaṇena sahāyena vanaṃ gacchasva putraka (with L. as your companion go to the forest, my son)
ibid. 2, 30, 27 na devi tava duḥkhena svargam apy abhirocaye (I should forsake even heaven, my queen, if its attainment would be joint with grief of you)
Panc. 309 jālahastadhīvarāḥ rabhūtair matsyair vyāpāditair mastake vidhṛtair astamanavelāyāṃ tasmiñ ca lāśaye samāyātāḥ (the fishermen arrived with a great number of fishes they had killed and bore on their head)
まさにここが付格（sociative）と特質（quality）のinst.の境界である。

（*1）
Pāṇiniのsūtraはitthaṃbhūtalakṣaṇe [sc. tṛtīyā]。kāśikāにはitthaṃbhūtasya lakṣaṇe（lakṣaṇa／しるしを示すことで、ある人や物が然る特質・特性・性質等を持つことを知らしめる）と解釈されている。したがって、inst.は特質（quality）、属性（attribute）、状況（circumstance）の観念を内包する。

68.

This instrumental is by far not so frequent as its equivalents in Latin and Greek, the attributes or accompanying circumstances generally finding their adequate expression in the bahuvrîhi-compound, see chapt. X. Qualities and dispositions of temper and mind are also signified by compounds, beginning with the particle sa- as saroṣam, sabahumānam, cp. 185. R. 1. occasionally by periphrase, as Kâm. 3, 3 samanvitaḥ karuṇayā parayā dīnam uddharet (with the utmost compassion he must succour the distressed).

68. 補遺

このinst.は、ラテン語やギリシャ語における同等物—bahuvrīhiにおいてふつう〔その〕適切な表現が見いだされるような、性質や付帯状況〔を表すもの〕（第10章をみよ）—程には頻繁ではない。特性・気性や心の性質（たち）もまた、saroṣamやsabahumānamのように接頭辞sa-で始まる複合語によって表される（185-補足1と比較せよ。Kâm. 3, 3 samanvitaḥ karuṇayā parayā dīnam uddharet (with the utmost compassion he must succour the distressed)のように、たまに言い換えられる）。

69. 4. Test.

4. test or criterion. — Examples: Ragh. 15, 77 anvamīyata śuddheti śāntena vapuṣaiva sā (her chastity was inferred from her pure body), R. 3, 12, 23 audāryeṇāvagacchāmi nidhānaṃ tapasām idam (by the dignity of his person I conceive him a vessel of penance and self-control). Cp. Lat. magnos homines virtute metimur.

69. 4. 試験の手段

4. 試験の手段・基準
Ragh. 15, 77 anvamīyata śuddheti śāntena vapuṣaiva sā (her chastity was inferred from her pure body)
R. 3, 12, 23 audāryeṇāvagacchāmi nidhānaṃ tapasām idam (by the dignity of his person I conceive him a vessel of penance and self-control)
Cp. Lat. magnos homines virtute metimur.

70. 5. Price.

5. price or value. — Examples: Panc. 318 tato’jābhiḥ prabhūtā gā grahīṣyāmi gobhir mahiṣīr mahiṣībhir vaḍavāḥ, Kâç. on P. 2, 3, 18 sāhasreṇa paśūn krīṇāti, Panc. 3 nāhaṃ vidyāvikrayaṃ śāsanaśatenāpi karomi, R. 2, 34, 40 apakramaṇam eva sarve kāmair ahaṃ vṛṇe (I choose exile, were it at the price of all my wishes).

Likewise the instrum. is used to denote that, which is given in exchange for something: Panc. 152 gṛhṇātu kaścid aluñcitair luñcitāṃs tilān (who takes [from me] peeled sesame in exchange for unpeeled?)

Rem. 1. The last but one example admits however also of an other interpretation, as sarvakāmaiḥ may signify »above all my wishes.” There are a good deal of instances proving, that Sanskrit had, especially in the ancient dialect, an instrum. of the thing surpassed of the same power as the so called ablativus comparationis. More on this subject see 107.

Rem. 2. {P. 1, 4, 44} The verb parikrī (to hire) may be construed either with the instrum. or with the dative of the wages; śatena or śatāya parikrītaḥ. Both conceptions are logically right.

70. 5. 値段

5. 値段・価値
Panc. 318 tato ‘jābhiḥ prabhūtā gā grahīṣyāmi gobhir mahiṣīr mahiṣībhir vaḍavāḥ
Kâç. on P. 2, 3, 18 sāhasreṇa paśūn krīṇāti （*訳注）
Panc. 3 nāhaṃ vidyāvikrayaṃ śāsanaśatenāpi karomi
R. 2, 34, 40 apakramaṇam eva sarve kāmair ahaṃ vṛṇe (I choose exile, were it at the price of all my wishes)

同様に、inst.は何かを引き換えに貰うものを表現するために用いられる。
Panc. 152 gṛhṇātu kaścid aluñcitair luñcitāṃs tilān (who takes [from me] peeled sesame in exchange for unpeeled?)

【補足1】
ただし最後の一例では、sarvakāmaiḥが「すべての願いを超える」を意味するなどの他の解釈が認められる。サンスクリット、とりわけヴェーダ語においては、いわゆる比較のabl.と同等の権能をもつ、「～を上回るもの」を意味するinst.がある。このことについては多くの例証がある（107を見よ）。

【補足2】{P. 1, 4, 44}
動詞pari√krī（雇う）は、〔支払われる〕賃金のinst.かdat.（śatena, śatāya parikrītaḥ）を伴って用いられる。どちらの仕方も論理的に正しい。

訳注：
GRETILのもの（Vāmana and Jayāditya, Kāśikā A Commentary on Pāṇini’s Grammar, ed. by Aryendra Sharma, Osmania University, Sanskrit Academy, 1969-1985.）ではsāhasreṇaではなくpañcakena。行為主体（kartṛ）と用具（karaṇa）がinst.に置かれることを示すための例文ゆえ、それほど問題はないではあろう。以下引用
kartṛ-karaṇayos tṛtīyā || PS_2,3.18 ||
……
pañcakena paśūn krīṇāti /
sāhasreṇa aśvān krīṇāti //

71. 6. Way, by which.

6. way, by which. — Panc. 212 katamena mārgeṇa praṇaṣṭāḥ kākāḥ (in what direction the crows have disappeared?). By a common-place metaphor mārgeṇa, pathā sim. are also used to signify the manner, in which one acts. Panc. I, 414 narādhipā budhopadiṣṭena pathā yānti ye.

71. 6. 方法

6. 方法（way, by which）
Panc. 212 katamena mārgeṇa praṇaṣṭāḥ kākāḥ (in what direction the crows have disappeared?)

定型句の隠喩として、mārgeṇaやpathāなどは、ある人の行為するその仕方を表すためにも用いられる。
Panc. I, 414 narādhipā budhopadiṣṭena pathā yānti ye

72. 7. Causality (instrumentalis causae.)

7. cause, motive, reason. {P. 2, 3, 23.} — Examples: Daç. 198 ko ‘pi kumāraḥ kṣudhā tṛṣā ca kliśyan (some boy, vexed by hunger and thirst), Ch. Up. 4, 10, 3 sa ha vyādhinā ‘naśituṃ dadhre (from sorrow he was not able to eat), Çâk. IV bhartur viprakṛtāpi roṣaṇatayā mā sma pratīpaṃ gamaḥ (even when Injured by your husband you should not oppose him from wrath).

Causality is also expressed by the ablative, and in some cases the latter is to be employed exclusively. But commonly both constructions are promiscuous and occasionally found together in the same sentence. Panc. IV, 34 nāmṛtaṃ na viṣaṃ kiñcid ekāṃ muktvā nitambinīṃ / yasyāḥ saṅgena jīvyeta mriyeta ca viyogataḥ (nothing is ambrosia and poison at the same time, woman alone excepted, by whose union one lives, and the separation of whom causes death), Kathâs. 29, 25 harṣeṇa naṣṭāsyāḥ kṣunna rogataḥ (it is from joy she has no appetite, not from illness).

Rem. The ablative is forbidden and accordingly the instrumental is of necessity, if 1ly the cause or motive be at the same time the agent, see 102, 2ly if it be an abstract noun of the feminine gender, expressing a quality. (*1) {P. 2, 3, 24 sq.} It may thus be said vīryeṇa or vīryān muktaḥ (released by heroism), but only bhiyā palāyitaḥ (he fled from fear). Hence often the abl. of a masc. and neuter and the instr. of the feminine range together, as R. 2, 70, 25 babhūva hy asya hṛdaye cintā sumahatī tadā / tvarayā cāpi dṛtānāṃ svapnasyāpi ca darśanāt, or Prabodh. II, p.31 bālaḥ khalvasi mayā dvāparānte dṛṣṭaḥ / saṃprati kālaviprakarṣād vārdhakagrastatayā ca na samyakpratyabhijānāmi (as you were a boy, forsooth, I have seen you at the end of the Dvâpara-age, now by length of time and by my being vexed by old age I did not recognise you exactly). In scientific and philosophical works, commentaries and the like, ablatives in -tvāt alternate with instrumentals in -tayā in order to denote the cause or the moving principle.

(*1)
P. 2, 3, 25 perhaps admits of two interpretations. The words vibhāṣā guṇe ‘striyām may signify »optional, when expressing a quality, provided this quality is no feminine” or »optional, when expressing a quality; not at all, if [the motive be] a feminine.” Moreover the term strî may denote as well all feminines, as only such, as have special feminine endings. — At all events, in practice, when signifying causality, the ablative with the special femin. ending -āḥ is always avoided.

72. 7. 原因・理由を表すもの

7. 原因（cause）、動機（motive）、理由（reason）{P. 2, 3, 23}
Daç. 198 ko ‘pi kumāraḥ kṣudhā tṛṣā ca kliśyan (some boy, vexed by hunger and thirst)
Ch. Up. 4, 10, 3 sa ha vyādhinā ‘naśituṃ dadhre (from sorrow he was not able to eat)
Çâk. IV bhartur viprakṛtāpi roṣaṇatayā mā sma pratīpaṃ gamaḥ (even when Injured by your husband you should not oppose him from wrath)

原因・理由を表すinst.はabl.によっても表現され、場合によっては後者（abl.）のみが用いられる。けれども、一般にどちらの構文も差別がなく、ときには同じ文章の中で共に見られることがある。
Panc. IV, 34 nāmṛtaṃ na viṣaṃ kiñcid ekāṃ muktvā nitambinīṃ / yasyāḥ saṅgena jīvyeta mriyeta ca viyogataḥ (nothing is ambrosia and poison at the same time, woman alone excepted, by whose union one lives, and the separation of whom causes death)
Kathâs. 29, 25 harṣeṇa naṣṭāsyāḥ kṣunna rogataḥ (it is from joy she has no appetite, not from illness)

【補足】(P. 2, 3, 24 sq.)
①原因や動機が同時に行為主体でもある場合（102）、②f.の抽象名詞が性質を表す場合、これらの場合にはabl.が許されず、よってinst.が要請される（*1）。bhiyā palāyitaḥ (he fled from fear)のみならず、vīryeṇa（/ vīryān） muktaḥ (released by heroism)とも言いうるのである。したがって、専らm.とn.のabl.やf.のinst.が共に用いられる：
R. 2, 70, 25 babhūva hy asya hṛdaye cintā sumahatī tadā / tvarayā cāpi dṛtānāṃ svapnasyāpi ca darśanāt
Prabodh. II, p.31 bālaḥ khalvasi mayā dvāparānte dṛṣṭaḥ / saṃprati kālaviprakarṣād vārdhakagrastatayā ca na samyakpratyabhijānāmi (as you were a boy, forsooth, I have seen you at the end of the Dvâpara-age, now by length of time and by my being vexed by old age I did not recognise you exactly)
科学的著作、あるいは注釈書などの哲学的著作では、原因や動作原理を表すために、abl.の-tvātがinst.の-tayāと交替する〔ことがある〕。

（*1）
P. 2, 3, 25は2通りの解釈を許すやもしれない。vibhāṣā guṇe ‘striyāmの文は「任意で、性質を表現するときは、この性質〔を表す語〕がf.でない限りで〔第5格が用いられる〕」（＝抽象名詞がf.でなければ第5格が使える）、あるいは「任意で〔第5格が〕性質を表現するとき；〔動機が〕f.である場合は、まったくない」（＝抽象名詞のabl.を用いるとき、動機を表す語がf.になることはない）ということを意味するだろう（*訳注）。さらにstrīという用語は、「あらゆる女性名詞」だけでなく、「strīという語のみ」や「〔strī同様〕特殊な女性形格語尾をもつ名詞」をも指示しうるのである。—いずれにしても実際上、原因を表す場合には、特殊な女性形格語尾-āḥを伴うabl.（＝striyāḥ）は常に避けられる。

（*訳注）
ここで特に問題となっているのは、P. 2, 3, 25における"guṇe"と"a-striyām"の間の関係である。これを論じるにあたっては、P. 2, 3, 24-25が、ある一定の条件下でinst.の代わりに用いられるabl.に関して述べていることを念頭に置かねばならない。
まず、特に指定なき場合（P. 2, 3, 1）、第3格は行為主体・用具…（中略）…や原因（hetu）を表すために用いられる（P. 2, 3, 18-23）。そのうち、借金を意味する語が、a：hetuと見なされ、b：行為主体とは見なされない場合には、第5格が用いられる（P. 2, 3, 24）。この文脈上で導入されるoptionalな規則（vibhāṣā）がP. 2, 3, 25である。
さて、注1の2つの解釈は先行する規則を以下のように補ったものと思われる：①vibhāṣā guṇe astriyām [pañcamī (2.3.24)]「任意に、性質を表す場合、それが女性名詞でないなら〔第5格を用い得る〕」；②vibhāṣā guṇe astriyām [hetau (2.3.23), pañcamī (2.3.24)]「任意に、〔第5格が〕性質を表す場合において、動機（hetu）が女性名詞である場合はない」。
両解釈の大きな相違点はloc.の包摂関係である。①は2つのloc.を同列の状況限定とするが（guṇe∧a-striyām）、対する②はguṇeを文全体に係る状況限定、a-striyāmを「動機（hetu）が女性名詞である場合」、すなわち、guṇeの限定下においてhetauに係るものとする（guṇe(hetau a-striyām)）。
もっとも、この解釈はどちらも主流ではないらしい。例えば、BöhtlingkのPāṇini’s Grammatikでは「原因が属性（抽象名詞）である場合、属性を表す語がf.でない限り、inst.の代わりにabl.を使用できる」（p. 59）、KatreのAṣṭādhyāyī of Pāṇiniでは「第5格は、任意に、〈性質を表し（guṇé）〉、〈［原因として資する］〉、〈f.でない（á-striyām）〉、その（名詞語幹の後に）導入される」と解釈されている。Kāśikāでも"guṇe hetāv astrīliṅge vibhāṣā pañcamī vibhaktir bhavati"（on P. 2, 3, 25）となっており、loc.による限定は同列のもので、a-striyāmも単にfeminine genderを指すものとして読まれている。
つまるところ、ここでの規定は「そこで用いられようとしている語が性質を表すもので（guṇe）、文章中において行為の原因としてはたらき（hetau）、女性名詞でない（a-striyām）、そのような場合には第5格を用いてもよい」と解釈するのが通常である。

73. Instrumentalis partis.

Next to the instrumental of causality comes that, which signifies by what side. Like the Latin abl. partis it commonly depends on adjectives, but may also be the complement of the whole predicate. It is especially used to point out the points of comparison with verbs or nouns, which denote superiority or inferiority, likeness or difference.

Examples: R. 1, 1, 55 rūpeṇa vikṛtaḥ (disfigured), Ch. Up. 2, 11, 2 mahān prajñayā paśubhir bhavati mahān kīrttyā, Daç. 77 kalāguṇaiḥ samṛddho vasunā nātipuṣṭo ‘bhavat (he was rich in various kinds of knowledge and in good qualities, but not very bulky in earthly goods), Panc. 274 kim aham etābhyāṃ śauryeṇa rūpeṇa vidyābhyāsena kauśalena vā hīnaḥ (am I inferior to both of them either in valour or in outer appearance or in study or in cleverness?), Daç. 177 abhijanena vibhavena rājāntaraṅgabhāvena ca sarvapaurānatītya vartate (he is surpassing all his citizens by his birth, his wealth and his being the king’s confident), Çâk. V anubhavati hi mūrdhnā pādapastīvramuṣṇam śamayati paritāpaṃ chāyayā saṃśritānām (the tree does tolerate the ardent glow of the sun on its summit to assuage by its shade the heat of those who come to it for shelter). In the last example, the instr. chāyayā may also be accepted as the instrument. In practice, indeed, the different shades of the how-case do not show themselves so sharply, as they are exhibited by the standard-types, cp. 64.

Rem. 1. Concurrent idioms denoting the side by which, are the ablative and the locative, especially if it be wanted to express the points of comparison. It is even allowed to use them side by side. So R. 1, 17, 13 two instrumental are used together with an abl. (tejasā yaśasā vīryād atyaricyata), Mhbh. 1, 16, 9 they range with a locative (dvau putrau vinatā vavre kadrūputrādhikau bale / tejasā vapuṣā caiva).

Rem. 2. The instrumental is of necessity, when naming the part of the body, by which one suffers, as akṣṇā kāṇaḥ (blind of one eye), pāṇinā kuṇiḥ, pādena khañcaḥ. Ch. Up. 2, 19, 2 ya evaṃ veda nāṅgena vihūrchati (he who knows so, is not crippled in any limb). {P. 2, 3, 20.}

Rem. 3. With comparatives and the like the instrumental is equivalent to the Latin ablativus mensurae. Daç. 73 kenāṃśenārthakāmātiśāyī dharmaḥ (by how much is duty superior to interest and pleasure?), Utp. on Varâh. Brhats (translation of Kern p.7) amuko graha etāvadbhir yojanair bhūgolād upari bhramati (finch a planet moves so many yojanas above the terrestrial globe).

73. 方向を表すinst.

原因のinst.の次は、「どちら側を経由して」（by what side）を表すものである。これはラテン語でのablativus partisのように、ふつう副詞に係るが、述語全体の補語になることもある。とりわけ、優劣や異同を表す動詞や名詞を伴って、比較の焦点を表すために用いられる。

例：
R. 1, 1, 55 rūpeṇa vikṛtaḥ (disfigured)
Ch. Up. 2, 11, 2 mahān prajñayā paśubhir bhavati mahān kīrttyā
Daç. 77 kalāguṇaiḥ samṛddho vasunā nātipuṣṭo ‘bhavat (he was rich in various kinds of knowledge and in good qualities, but not very bulky in earthly goods)
Panc. 274 kim aham etābhyāṃ śauryeṇa rūpeṇa vidyābhyāsena kauśalena vā hīnaḥ (am I inferior to both of them either in valour or in outer appearance or in study or in cleverness?)
Daç. 177 abhijanena vibhavena rājāntaraṅgabhāvena ca sarvapaurānatītya vartate (he is surpassing all his citizens by his birth, his wealth and his being the king’s confident)
Çâk. V anubhavati hi mūrdhnā pādapastīvramuṣṇam śamayati paritāpaṃ chāyayā saṃśritānām (the tree does tolerate the ardent glow of the sun on its summit to assuage by its shade the heat of those who come to it for shelter)

最後の例文では、inst.であるchāyayāは用具（instrument）とも認められうる。実際上では、具格（how-case）の〔他の用法と分かたれるような〕グラデーションは、標準の形式として提示されるもののようにはっきりとは現れない（64をみよ）。

【補足1】
そのものの経由する場所を表す、同じはたらきをするイディオムは、それが比較の起点を表すために要請されるのであれば、abl.とloc.である。それらは併用することもできる。
R. 1, 17, 13 （2つのinst.がabl.と共に用いられる） tejasā yaśasā vīryād atyaricyata
Mhbh. 1, 16, 9 （loc.と並んで） dvau putrau vinatā vavre kadrūputrādhikau bale / tejasā vapuṣā caiva

【補足2】(P. 2, 3, 20.)
悪くなっている体の部分を呼称する場合には、akṣṇā kāṇaḥ (blind of one eye)やpāṇinā kuṇiḥ、pādena khañcaḥのようにinst.が要請される。
Ch. Up. 2, 19, 2 ya evaṃ veda nāṅgena vihūrchati (he who knows so, is not crippled in any limb)

【補足3】
比較級（comparative）などを伴うinst.はラテン語における計量のabl.（ablativus mensurae）に等しい。
Daç. 73 kenāṃśenārthakāmātiśāyī dharmaḥ (by how much is duty superior to interest and pleasure?)
Utp. on Varâh. Brhats (translation of Kern p.7, reprint: vol. 1, p. 436) amuko graha etāvadbhir yojanair bhūgolād upari bhramati (finch a planet moves so many yojanas above the terrestrial globe)

74. Special construction.

The instrumental is used in many idiomatic turns, most of which belong to the general heads described in the preceding paragraphs. Of them the most important are :

1. to honour-, to favour-, to attend on with Çâk. I kalidāsagrathitavastunā navena nāṭakenopasyātavyam asmābhiḥ (we want to wait upon you with a new drama etc.), Panc. III, 139 svair māṃsair nimantritaḥ. [sc. kapotena śatruḥ].

2. to swear-, to conjure by. R. 2, 48, 23 putrair api śapāmahe (we swear; even by our children); Mṛcch. III (p.126) asmac charīraspṛṣṭikayā śāpito ’si; Mhbh. 1, 131, 46 satyena te śape. — Likewise tena satyena, an elliptical phrase = yathā mayoktaṃ satyaṃ tena satyena (as I have said the truth, by that truth), cp. Ch. Up. 3, 11, 2; Nala. 5, 17-20.

3. to boast on. Mhbh. 2, 64, 1 pareṣām eva yaśasā ślāghase tvam.

4. to live by. M. 3, 162 nakṣatrair yaś ca jīvati (v. a. an astrologer), Çâk. VII prāṇānām anilena vṛttiḥ.

5. to rejoice, to laugh, to wonder etc. at. Mhbh. 1, 138, 71 prīye tvayāham (you make me glad), Mudr. VII p.221 guṇair na parituṣyāmo yasya (with whose virtues I am not content), Kathâs. 20, 43 jahāsa tena sa nṛpaḥ (the king laughed at it). Cp. sādhu (bravo, well done) with instr. Mâlat. I (p.8) sādhu vatse sādhvanena matpriyābhiyogena.

Rem. In the case of 4. and 5. the ablative may occasionally be made use of. That ājīv, upajīv, has, nand, śuc, may be transitives, has been stated 43 and 42, 4; the last (śocati) is commonly construed so, and does but rarely comply with the instr.

Rem. 2. With ram, krīḍ and the like the instrum. may be either the sociative proper (then saha, samam etc. may be added) or the karaṇa. Ch. Up. 8, 12, 3 gives a fair instance of its standing on the bordering line of both acceptations jakṣankrīḍanramamāṇaḥ strībhirvā yānairvā jñātibhirvā (laughing [or eating], playing and rejoicing with women, carriages or relatives).

6. to fill with. Panc. 317 tena bhikṣārjitaiḥ saktubhir bhuktaśeṣaiḥ kalaśaḥ saṃpūritaḥ (what was left of his store of barley, he had earned by begging, therewith he filled his bowl), Mudr. V p.184 te pāṃsubhiḥ pūryantām. — The genitive with words of filling is also met with, yet the general use prefers the instrumental, at least with pūrayati.

7. to vanquish in (a battle, etc.). Panc. 291 taṃ ripuṃ yuddhena paribhūya.

8. to carry-, to keep-, to bear on (in, with.) Panc. III, 202 rathakāraḥ svakāṃ bhāryāṃ sajārāṃ śarasāvahat (the cartwright carried his wife with hor paramour on his head), Daç. 110 matpituruttamāṅgam utsaṅgena dhārayantī.

Rem. In the cases of 7 and 8 the locative is the concurrent idiom. It is said promiscuously yuddhe and yuddhena jitam, skandhe or skadhena dhṛtam. Cp. Kumâras. 3, 22 bharturājñām ādāya mūrdhnā madanaḥ pratasthe with Kâd. I, p.29 śirasi kṛtvājñām. But always tulayā dhṛ »to hold on the balance”, v. a. »to weigh, to compare.”

9. It is said akṣair dīvyati and akṣāt (he plays at dice). Cp. also R. (Gorr.) 3, 30, 4 rudhiradhārābhir varṣanto meghāḥ with Mhbh. 13, 148, 2 parjanyo vavṛṣe nirmalaṃ payaḥ, Lat. pluit lapides or lapidibus. — Similarly śapathaṃ śapati and śapathena (to swear an oath).

Rem. In the old dialect of the Vedic mantras the instrum. attends on patyate and bhuj unjust as the abl. on Latin potiri and fungi , see Delbr. Abl. Loc. Instr. p.65. To the instances adduced there I add the mantra in Âçv. Grhy. 1, 23, 19 tanmāvatu tanmāviśatu tena bhukṣiṣīya.

74. 特殊な構文

inst.はさまざまな成句表現で用いられ、そのほとんどは先の節で記述した一般項に属する。なかでもとりわけ重要なものは以下の通り：

1. 敬う、気に入る、伴う
Çâk. I kalidāsagrathitavastunā navena nāṭakenopasyātavyam asmābhiḥ (we want to wait upon you with a new drama etc.)
Panc. III, 139 svair māṃ sair nimantritaḥ [sc. kapotena śatruḥ]

2. 誓う、頼む
R. 2, 48, 23 putrair api śapāmahe (we swear; even by our children)
Mṛcch. III (p.126) asmac charīraspṛṣṭikayā śāpito ’si
Mhbh. 1, 131, 46 satyena te śape

tena satyenaは〔Mhbh. 1, 131, 46と〕同様。省略形：yathā mayoktaṃ satyaṃ tena satyena (as I have said the truth, by that truth), cp. Ch. Up. 3, 11, 2; Nala. 5, 17-20.

3. 自慢する
Mhbh. 2, 64, 1 pareṣām eva yaśasā ślāghase tvam

4. …に則る
M. 3, 162 nakṣatrairyaśca jīvati (v. a. an astrologer)
Çâk. VII prāṇānāmanilena vṛttiḥ

5. …を喜ぶ、笑う、不思議がる
Mhbh. 1, 138, 71 prīye tvayāham (you make me glad)
Mudr. VII p.221 guṇairna parituṣyāmo yasya (with whose virtues I am not content)
Kathâs. 20, 43 jahāsa tena sa nṛpaḥ (the king laughed at it)

inst.を伴うsādhu（善哉）と比較せよ。
Mâlat. I (p.8) sādhu vatse sādhvanena matpriyābhiyogena

【補足1】
4.と5.のケースにおいては、abl.が用いられる場合もある。そのような他動詞のā√jīv、upa√jīv、√has、√nand、√śucについては42-4と43で述べた；最後の√śucはふつうabl.を取り、inst.を取ることはほとんどない。

【補足2】
ramやkrīḍなどを伴うinst.は、付帯詞そのものであるか（saha、samam 等が付される場合）、手段・用具（karaṇa）であるかのどちらかである。Ch. Up. 8, 12, 3は、〔そのinst.が〕両方の意味の境界線上にあることの適正な例を示している：jakṣankrīḍanramamāṇaḥ strībhirvā yānairvā jñātibhirvā (laughing [or eating], playing and rejoicing with women, carriages or relatives)

6. …で満たす、注ぐ
Panc. 317 tena bhikṣārjitaiḥ saktubhir bhuktaśeṣaiḥ kalaśaḥ saṃpūritaḥ (what was left of his store of barley, he had earned by begging, therewith he filled his bowl)
Mudr. V p.184 te pāṃsubhiḥ pūryantām

「満たす」の語を伴うgen.も見られるが、一般的な用法としてはinst.、少なくともpūrayatiを伴うもの、を好む。

7. （戦いなどにおいて）…を破る、征服する
Panc. 291 taṃ ripuṃ yuddhena paribhūya

8. 続けていく、継続する、持ちこたえる
Panc. III, 202 rathakāraḥ svakāṃ bhāryāṃ sajārāṃ śarasāvahat (the cartwright carried his wife with hor paramour on his head)
Daç. 110 matpituruttamāṅgam utsaṅgena dhārayantī

【補足】
7と8のケースにおいては、loc.が同じはたらきをするイディオムである。ざっくり〈yuddhe / yuddhena〉 jitam、〈skandhe / skadhena〉 dhṛtamとなる。Kumâras. 3, 22 bharturājñām ādāya mūrdhnā madanaḥ pratastheとKâd. I, p.29 śirasi kṛtvājñāmを比較せよ。けれども、tulayā dhṛ（釣り合いをとる＝量る、比較する）のように、常に〔√dhṛはinst.を取る〕。

9. akṣair dīvyati（彼はサイコロで遊ぶ）はakṣātでも可。以下を比較せよ：
R. (Gorr.) 3, 30, 4 rudhiradhārābhir varṣanto meghāḥ
Mhbh. 13, 148, 2 parjanyo vavṛṣe nirmalaṃ payaḥ
Lat. pluit lapides or lapidibus

同様に、śapathaṃ śapati（彼は誓いをする）はśapathenaでも可。

【補足】
ヴェーダのマントラの古い語法では、ラテン語の〔動詞〕potiri（得る、支配する）やfungi（管理する）〔がabl.を取るの〕と違って、√pat（4類・A.；支配する、所有する）や√bhuj（7類・Ubhaya-；所有する、支配する）はinst.を取る。Delbrück 1867、p. 65をみよ。そこに提示された例に、以下のマントラを付け加えておく：Âçv. Grhy. 1, 23, 19 tanmāvatu tanmāviśatu tena bhukṣiṣīya

75.

10.) the set phrases kiṃ prayojanam (or kāryam), ko ‘rthaḥ sim., or in a negative form na prayojanam etc. are construed with the instr. of that, which „does not matter.” Or even it is said simply kiṃ tena (what matters this?). He, whom it does not matter, is put into the genitive. Examples: Panc. 285 kiṃ madīyena rathakāratvena prayojanam (what profit have I being cartwright?), Mâlav. III (p. 81) na me mālavikathā kaścid arthaḥ (I have nothing to meddle with M.), R. 2, 73, 2 kiṃ nu kāryam mama rājyena (what matters me the kingdom?), Daç. 140 na me ‘nayāsti cintayā phalam, Mudr. I (p. 21) aprājñena ca kātareṇa ca guṇaḥ syātsānurāgeṇa kaḥ (what profit may be derived from an unwise and coward [officer], though he be faithful?), Pat. I, p. 7 kiṃ na etena (what matters us this?), Çâk. V kiṃ pitur utkulayā.

In the same way it is said kiṃ karomi tena quid faciam eo? Panc. 276 kiṃ vyādhigrastena tvayā.

Rem. 1. Like its derivative arthin complies with instrum., when = »wanting-, being eager for -, coveting.” R. 3, 18, 4 bhāryayārthī (he wants to be married), Mudr. V (p. 166) eteṣāṃ madhye kecidareḥ koṣadantibhyām arthinaḥ kecid viṣayeṇa (some of them long after the foe's treasures and elephants, some others are coveting his domains).

Rem. 2. Note paravant with instrum, »dependent on, in the power of,” R. 3, 18, 9 paravān bhrātrā, Mâlat. VI (p. 97) paravān asmi sādhvasena. Yet gen. and loc. are also available, cp. āyatna 124.

75.

10. 定型句であるkiṃ prayojanam（/ kāryam）やko ‘rthaḥ等、あるいはその否定形na prayojanam等は、その「問題にならない」物のinst.を取る。あるいは単純にkiṃ tena（これの何が問題？）となる。人はgen.に置かれる。
Panc. 285 kiṃ madīyena rathakāratvena prayojanam (what profit have I being cartwright?)
Mâlav. III (p. 81) na me mālavikathā kaścid arthaḥ (I have nothing to meddle with M.)
R. 2, 73, 2 kiṃ nu kāryam mama rājyena (what matters me the kingdom?)
Daç. 140 na me ‘nayāsti cintayā phalam
Mudr. I (p. 21) aprājñena ca kātareṇa ca guṇaḥ syātsānurāgeṇa kaḥ (what profit may be derived from an unwise and coward [officer], though he be faithful?)
Pat. I, p. 7 kiṃ na etena (what matters us this?)
Çâk. V kiṃ pitur utkulayā

同様に、kiṃ karomi tena（Lat. quid faciam eo?）ともできる。
Panc. 276 kiṃ vyādhigrastena tvayā

【補足1】
arthinは、その派生語と同様、要望、熱望、切望を表す場合にはinst.を取る。
R. 3, 18, 4 bhāryayārthī (he wants to be married)
Mudr. V (p. 166) eteṣāṃ madhye kecidareḥ koṣadantibhyām arthinaḥ kecid viṣayeṇa (some of them long after the foe's treasures and elephants, some others are coveting his domains)

【補足2】
inst.を伴うparavant（…に頼って、…の力で）に注意せよ。
R. 3, 18, 9 paravān bhrātrā
Mâlat. VI (p. 97) paravān asmi sādhvasena

が、gen.とloc.も使用可能である。124、āyatnaと比較せよ。

76.

11.) with alam, astu, kṛtam the instrum. expresses a prohibition or an invitation to cease or to stop. Vikram. I alam ākranditena (stop your cries), Çâk. I athavā kṛtaṃ saṃdehena (well, no hesitation more), Mahâv. II (p.25) astu durāsadena tapasā (cease your unparalleled penance).

76.

11. alam、astu、kṛtamを伴うinst.は、禁止、または中止・停止の命令、を表す。
Vikram. I alam ākranditena (stop your cries)
Çâk. I athavā kṛtaṃ saṃdehena (well, no hesitation more)
Mahâv. II (p.25) astu durāsadena tapasā (cease your unparalleled penance)

77.

Many instrumentals have more or less the character of adverbs, as prāyeṇa (mostly), sukhena (easily), duḥkhena and kṛccheṇa (hardly), sarvātmanā (with all my heart), etc. So R. 1, 13, 34 avajñayā na dātavyaṃ kasyacillīlayāpi vā (one should not bestow a gift in a disdainful manner nor in jest), Panc. II , 204 mitrāṇi karoty atra na kauṭilyena vartate (he makes friends and does not converse with them falsely), Mṛcch. VII (p.237) kṣemeṇa vraja bāndhavān (auspicious be your way to your kinsmen), Malat. X (p.165) kāmandavyāpi nātaḥ paraṃ vatsāviyogena jīvitavyam (nor can K. live longer either without her daughter).

77.

多くのinst.が、prāyeṇa（大部分は）、sukhena（容易に）、duḥkhena・kṛccheṇa（ほとんど…ない）、sarvātmanā（心の底から）などのように、多かれ少なかれ副詞的性格を持っている。
R. 1, 13, 34 avajñayā na dātavyaṃ kasyacillīlayāpi vā (one should not bestow a gift in a disdainful manner nor in jest)
Panc. II , 204 mitrāṇi karoty atra na kauṭilyena vartate (he makes friends and does not converse with them falsely)
Mṛcch. VII (p.237) kṣemeṇa vraja bāndhavān (auspicious be your way to your kinsmen)
Malat. X (p.165) kāmandavyāpi nātaḥ paraṃ vatsāviyogena jīvitavyam (nor can K. live longer either without her daughter)

78. Instrum. of time.

III. The instrumental of time serves to denote in what time something is accomplished. {P. 2, 3, 6.} Not rarely this conception coincides with that of the time, after which something is happening. māsenānuvāko ’dhītaḥ (the chapter was learned in (after) a month).

The same applies to space. krośenānuvāko ’dhītaḥ (*1).

Examples: Panc. 2 dvādaśabhir varṣair vyākaraṇaṃ śrūyate (v. a. grammar requires twelve years to be mastered), ibid. 237 katipayair evāhobhir mayūra iva sa balavān saṃvṛttaḥ (in a few days he [the crow] grew strong like a peacock), Daç. 159 tato ’lpīyasā kālena rājñaḥ priymahiṣyekaṃ putramasūta (after some time the king's chief queen was delivered of a son), R. 1, 13, 35 tataḥ kaiścid ahorātrair upayātāḥ mahīkṣitaḥ, Panc. 282 tayor vrajatoryājanadvayamātreṇāgrataḥ kācinnadī samupasthitā (as they went on, after no more than two yojanas the couple came in sight of some river). So dinaiḥ, divasaiḥ etc. — »in process of time."

Rem. 1. The fundamental conception seems here to be that of concomitancy. Hence it may be explained, how the third case occasionally denotes even at what time, as R. I, 72, 12 ekāhnā (at one and the same day) rājaputrīṇāṃ catasḥṇāṃ pāṇīngṛhṇantu catvāro rājaputrā, and such standing phrases as tena kālena, tena samayena which are especially frequent in Buddhistic and Jain books.

Rem. 2. The naxatra or constellation, under which something occurs, may be put indifferently in the third or the seventh case {P. 2, 3, 45. cp. 4, 2, 4.}: puṣyeṇa or puṣye pāyasamaśnīyāt. Examples of the instrum. Âçv. Grhy. 3, 5, 1 athāto ‘dhyāyopākaraṇamoṣdhīnāṃ prādurbhāve śravaṇena…hastena vā, Pat. I, 231 katareṇa tiṣyeṇa gataḥ

(*1)
The difference between this instrum. of time and the above mentioned acc. of time (54) is illustrated by these examples of the Kaçikâ: It is said māsenā(krośena) 'nuvāko 'dhītaḥ, but māsam adhīto 'nuvāko na cānena gṛhītaḥ, for »if the subject ceases the action before having reached its aim, the instrumental may not be employed."

78. 時間のinst.

III. 時間を表すinst.は、行為がいつ遂行されるかを記述することに資する。この概念が「今より後の、何事かの起こっている時間」と一致することがよくある。māsenānuvāko ’dhītaḥ (the chapter was learned in (after) a month)

同じことが空間にも適用される。krośenānuvāko ’dhītaḥ（*1）

例：
Panc. 2 dvādaśabhir varṣair vyākaraṇaṃ śrūyate (v. a. grammar requires twelve years to be mastered)
ibid. 237 katipayair evāhobhir mayūra iva sa balavān saṃvṛttaḥ (in a few days he [the crow] grew strong like a peacock)
Daç. 159 tato ’lpīyasā kālena rājñaḥ priymahiṣyekaṃ putramasūta (after some time the king's chief queen was delivered of a son)
R. 1, 13, 35 tataḥ kaiścid ahorātrair upayātāḥ mahīkṣitaḥ, Panc. 282 tayor vrajatoryājanadvayamātreṇāgrataḥ kācin nadī samupasthitā (as they went on, after no more than two yojanas the couple came in sight of some river)

よってdinaiḥ、divasaiḥ等は「時が経つにつれて」となる。

【補足1】
ここでの〔inst.の〕根本をなす概念は、「付随」のようである。よって以下の例のように、「…の時に」さえもinst.で表されることがある。
R. 1, 72, 12 ekāhnā (at one and the same day) rājaputrīṇāṃ catasḥṇāṃ pāṇīngṛhṇantu catvāro rājaputrā

以下のような、仏教やジャイナ教の文献に殊に頻出するtena kālena, tena samayenaのような定型句も同様。

【補足2】
その下でなにがしかが起こるような星宿（nakṣatra）は、無規則にinst.やloc.で置かれる：〈puṣyeṇa / puṣye〉 pāyasamaśnīyāt。inst.の例は以下の通り。
Âçv. Grhy. 3, 5, 1 athāto ‘dhyāyopākaraṇamoṣdhīnāṃ prādurbhāve śravaṇena…hastena vā
Pat. I, 231 katareṇa tiṣyeṇa gataḥ

（*1）
時間を表すinst.と、上述の時間を表すacc.（54）との違いは、これらのKaç.（on P. 2, 3, 6）の例で例証できる：〔inst.だと〕māsenā (krośena) 'nuvāko 'dhītaḥとなるが、「主語が、目標に達する前に行為を中止した場合、inst.は用いられない」ので、〔その場合は〕māsam adhīto 'nuvāko na cānena gṛhītaḥとなる。