79. General employment of the dative.

The dative or fourth case serves to point out the destination, and therefore it generally does answer to English to and for, Latin ad or in with acc. Yet, if it be wanted to express the destination of a real going or moving, the accusative (39) or locative (134) are commonly preferred, although the dative may be used even then, grāmāya gacchati being as correct as grāmaṃ gacchati. {P. 2, 3, 12.}

Dat. with words of moving.

So Ragh. 12, 7 vanāya gaccha, Daç. 76 nagarāyodacalam, Mudr. II kusumapurāya karabhakaṃ preṣayāmi (I will send Karabhaka to Pâtaliputra), Kathâs. 47, 92 saṃhṛtya yuddhaṃ yayatuḥ svaniveśāyobhe bale (after ceasing the battle both armies retired to their encampments). — With causative verbs of moving, as those of bringing, throwing, casting, this kind of dative is frequent. R. 3, 25, 27 prāsān śūlān paraśvadhān / vikṣipuḥ paramakruddhā rāmāya rajanīcarāḥ, Mâlav. III (p.76) aśokāya padaṃ prahiṇoti (she lifts up her foot to the açoka-tree), Mhbh. 1, 114, 2 vidurāya caiva pāṇḍuḥ preṣayām āsa taddhanam.

Rem. The aim, reached, attained is never put in the dative (39) (*1).

(*1)
Cp. Pat. I, 448, vârtt. 4 on P. 2, 3, 12.

79. 与格（dat.）の一般的用法

与格（dat.）／第4格（caturthī）は目的地（destination）を指示する役割をもち、一般に、英語でのtoやfor、ラテン語ではacc.を伴うadやin、に相当する。しかしながら、〔行く・動くのような〕実際の移動における目的地を説明することが要請される場合には、ふつうacc.（§39）かloc.（§134）が多用される。とはいえこの場合であってもdat.を用いることはでき、grāmāya gacchatiはgrāmaṃ gacchatiと同様に正しい{P. 2, 3, 12.}。

○移動（moving）を表す動詞を伴うdat.
Ragh. 12, 7 vanāya gaccha （〔あなたは〕森へ行きなさい）
Daç. 76 nagarāyodacalam （〔私は〕街から発った）
Mudr. II kusumapurāya karabhakaṃ preṣayāmi （私はkusumapura（＝pāṭaliputra）へ使者karabhakaを向かわせよう）
Kathâs. 47, 92 saṃhṛtya yuddhaṃ yayatuḥ svaniveśāyobhe bale （戦いをやめて、両軍は自陣に撤退した）

中でも、「持ってくる」、「放り投げる」、「投げ込む」等の移動を表す使役動詞（causative verb）を伴う類のものは頻出する：
R. 3, 25, 27 prāsān śūlān paraśvadhān / vikṣipuḥ paramakruddhā rāmāya rajanīcarāḥ （矢に槍に斧を／ラーマに投げた、激怒せる鬼ども（rākṣasa）は）
Malav. III (p.76) aśokāya padaṃ prahiṇoti （彼女はaśoka樹に足を上げる）
Mhbh. 1, 114, 2 vidurāya caiva pāṇḍuḥ preṣayāmāsa taddhanam （そしてpāṇḍuは、viduraだけにその賞を贈った）

【補足】
目標物、到達点、達成したもの、これらはdat.には置かれない（§39）（*1）。

Pat. I, 448、vârtt. 4 on P. 2, 3, 12を見よ。

80. Dat. of the destination.

In the great majority of cases the destination purported by the dative, has an acceptation more or less figurative. The different kinds of datives, which display this character, may be arranged in two distinct groups, viz I, the so-called dative of concern or interest, II, the dative of the purpose. The former has almost the same functions as the dative of modern european languages, the sphere of the latter is that of the dativus finalis in Latin.

Both are but varieties of the fundamental notion, as will be made plain by these examples, which contain some datives of the kind I and II, construed with the verb to go. I. Hitop. p.42 na devāya na viprāya na bandhubhyo na cātmane / kṛpaṇasya dhanaṃ yāti cahnitaskarapārthivaiḥ (the riches of the miser go neither to a god nor to a brahman, nor to his family nor to himself, because of fire, thieves, the king). II. R. 1, 46, 7 ity uktvā tapase yayo (after these words he set out to penance, viz. in order to do penance), Ven. II (p. 39) gaccha tvam ātmavyāpārāya (go to your business).

80. 目的地を表すdat.

ほとんどの場合、dat.が意図する目的地は、多かれ少なかれ比喩的な意味を持つ。この性格を呈する様々な種類のdat.は、2つの別個なグループに分けられる。すなわち、I. 〈関与・関心を表すdat.〉と、II. 〈目的を表すdat.〉、である。前者は現代ヨーロッパの諸言語のdat.と同様のはたらきを持ち、後者の領域は、ラテン語における境界のdat.（dativus finalis）のそれである。

これらの、「行く」の動詞と文法的に結びつくI種およびII種のいくつかのdat.を含む例で明らかになるように、どちらも基本的な概念の一種である。
I.
Hitop. p.42 na devāya na viprāya na bandhubhyo na cātmane / kṛpaṇasya dhanaṃ yāti vahnitas karapārthivaiḥ (the riches of the miser go neither to a god nor to a brahman, nor to his family nor to himself, because of fire, thieves, the king)
II.
R. 1, 46, 7 ity uktvā tapase yayo (after these words he set out to penance, viz. in order to do penance)
Ven. II (p. 39) gaccha tvam ātmavyāpārāya (go to your business)

81. Dat. of concern.

I. The dative of concern denotes the person or thing concerned by the action, in whose behalf or against whom it is done, or who is anyhow interested by it (*1).

It is put 1.) to transitive verbs, as a.) those of giving and offering, b.) of showing, c.) of telling, speaking, announcing, promising, etc., d.) of doing or wishing good or evil, and the like, for expressing the so-called „remote object”

Remote object.

Examples: a.) R. 2, 40, 14 vāsāṃsyābharaṇāni ca sītāyai śvaśuro dado; Panc. 173 rājapuruṣo vittam upabhuktadhanāya samarpayām āsa (the king's officer gave the money to Upabhuktadhana), Çâk. III darbhān ṛtvigbhya upaharāmi, Mṛcch. I (p. 21) kṛto mayā gṛhadevatābhyo baliḥ; — b.) Kathâs. 29, 32 adarśayatpitre sakhīm (she presented her friend to her father); — c.) Ch. Up. 3, 11, 4 taddhaitadnrabrahmā prajāpataya uvāca prajāpatir manave manuḥ prajābhyaḥ; Kathâs. 53, 139 bālāya… tadvace (the matter was told to the boy), Çâk. VII tat tasyai kathayati (he tells hef so) ; Âçv. Grhy. 1, 22, 10 tadācāryāya vedayīta (he should deliver to his teacher [the alms he has received]) ; Nala 3, 1 tebhyaḥ pratijñāya nalaḥ kareṣya iti (he promised them, he would do so); — d.) Mudr. I (p.44) pītābhyaḥ prakṛtibhyaḥ priyam icchanti rājānaḥ; Mhbh. 1, 3, 178 tasmai pratikuruṣva (requite him this).

2.) to intransitives as those of pleasing, bowing and submitting, appearing etc. So Panc. 282 ricate mahyam (it pleases me), Çâk. V yathā gurubhyo rocate; Nala 5, 16 devebhyaḥ prāñcalir bhūtvā; R. 2, 25, 4 yebhyaḥ praṇamase putra te ca tvām abhirakṣantu (and may those, to whom you bow, my son, preserve you); Nir. 2, 8 tasmai devatā… prādur babhūva (a deity appeared to him).

(*1)
Cp P. 1, 4, 82 karmaṇā yam abhipraiti sa saṃpradānam and Patañjali on that sûtra I, 330.

81. 関与のdat.

I. 関与のdat.は、ある行為—誰のために / 誰に対してそれが行われているか—に関わる人・物を、あるいは誰がそれに興味を持っているかを表す（*1）。〔大別してこれに2種ある。〕

①いわゆる間接目的語（remote object）を表すために、a.) 与える・提供する、b.) 見せる、c.) 伝える・話す・告知する・約束する等、d.) 善いこと/悪いことを為す・願う、などのような他動詞に付される。

○間接目的語の例：
a.)
R. 2, 40, 14 vāsāṃsyābharaṇāni ca sītāyai śvaśuro dado
Panc. 173 rājapuruṣo vittam upabhuktadhanāya samarpayām āsa (the king's officer gave the money to Upabhuktadhana)
Çâk. III darbhān ṛtvagbhya upaharāmi
Mṛcch. I (p. 21) kṛto mayā gṛhad eva tābhyo baliḥ
b.)
Kathâs. 29, 32 adarśayatpitre sakhīm (she presented her friend to her father)
c.)
Ch. Up. 3, 11, 4 taddhaitadbrahmā prajāpataya uvāca prajāpatir manave manuḥ prajābhyaḥ
Kathâs. 53, 139 bālāya…tadṛce (the matter was told to the boy)
Çâk. VII tat tasyai kathayati (he tells her so)
Âçv. Grhy. 1, 22, 10 tadācāryāya vedayīta (he should deliver to his teacher [the alms he has received])
Nala. 3, 1 tebhyaḥ pratijñāya nalaḥ kareṣya iti (he promised them, he would do so)
d.)
Mudr. I (p.44) pītābhyaḥ prakṛtibhyaḥ priyam icchanti rājānaḥ
Mhbh. 1, 3, 178 tasmai pratikuruṣva (requite him this)

②気に入る、お辞儀する、服従する、現れる等の自動詞に付加される。
Panc. 282 ricate mahyam (it pleases me)
Çâk. V yathā gurubhyo rocate
Nala. 5, 16 devebhyaḥ prāñcalir bhūtvā
R. 2, 25, 4 yebhyaḥ praṇamase putra te ca tvām abhirakṣantu (and may those, to whom you bow, my son, preserve you)
Nir. 2, 8 tasmai devatā… prādur babhūva (a deity appeared to him)

（*1）
P. 1, 4, 82 karmaṇā yam abhipraiti sa saṃpradānam、およびPatañjaliの注釈（I, 330）と比較せよ。

82. Concurrent idioms.

In these and similar instances it is not the use of the dative, which should be noticed, but the faculty of employing in a large amount of cases instead of it some other case, mostly a genitive or a locative (cp. 129 and 145). Some words even seem wholly to avoid the dative of concern; vikrī (to sell) is generally construed with the locative of the purchaser, kṣam (to pardon) with a genitive, adjectives as priya, anurūpa, ucita, yukta are as a rule construed with a genitive, etc.

82. 同じはたらきをするイディオム

此等およびその類似例において注意すべきであるのは、dat.の用法用途〔そのもの〕ではなくて、非常に多くの場合に、ほかの格（ほとんどはgen.かloc.）の代わりに用いられうるという能力である（129および145をみよ。）。いくつかの語に至っては、関与のdat.〔用いること〕をまったく回避しているようにも思われる；vi√krī（売る）はふつう購入者のloc.を、kṣam（許す）はgen.を取り、priya、anurūpa、ucita、yuktaのような形容詞は原則としてgen.に係る、など。

83. Special cases of the dat. of concern.

In some special cases the use of the dative is enjoined by vernacular grammarians; of the kind are:

1. The dat. with hita (good for). Cp. Pat. I, 450; Pân. 5, 1, 5 tasmai hitam. Even here the gen, may be used, see f. i. R. 3, 36, 24.

2. The dative of the creditor with dhārapati (to owe). {P. 1, 4, 35.}

3. Some utterances of ritual, almost = „hail” to — as namaḥ, svāhā, svadhā, vaṣada ― likewise most phrases of blessing and salutation. They are construed with a dative, but some of them (*1) either wjth dat. or with genitive. {P. 2, 3, 16; 2, 3, 73.} namo rudrāyya, svadhā pitṛbhyaḥ, svasti prajābhyaḥ, āyuṣyaṃ tubhyam or tava bhūyāt, kuśalaṃ devadattasya and devadattāya. Vikram. p. 62 svāgataṃ devyai. In the ninth act of the Mṛcch. Cârudatta greets the judges with an adhikṛtebhyaḥ svasti, wherea the chief judge answers him svāgatam āryasya. But R. 3, 24, 21 svasti is construed with a gen. svasti gobrāhmaṇānaṃ.

4. Verbs of anger, jealousy, injuring, discontent agree with the dative of the object of the animosity. {P. 1, 4, 37.} Mhbh. 1, 3, 186 nṛpatis takṣakāya cukopa ha (the king felt angry towards Taxaka), Kathâs. 17, 44 nāsyai cukrodha, Âpast. 1, 1, 14 tasmai na druhyet kadācana (him he should never offend), Ait Br. 8, 23, 11 tasmād evaṃ viduṣe brāhmaṇāyaivaṃ cakuṣe na kṣatriyo druhyet, Kâd. I, 217 asūyanti sacivopadeśāya (they find fault with the advice of their ministers), Mahâv. I (p.18) spṛhayāmi rājñe deśarathāya (I am jealous of king Daçaratha).

Rem. Yet with asūyati (to find fault with) and druhyati (to hurt) the acc, with those of anger and jealousy the gen. and loc. or prati are also available. When compounded, druh and krudh must agree with acc, devadattāya krudhyati but devadattam abhikrudhyati. {P. 1, 4, 38.}

5. Some other verbs, enumerated by Pânini, viz. ślāgh (to praise), hnu (to conceal), śap (to swear, to conjure) and sthā. {P. 1, 4, 34.} Here the dative is required of him, whom it is wanted to inform of something, f. i. devadattāya ślāghte »he praises to N.N." [here N.N. is the person addressed], Prabodh. III, p. 66 buddhebhyaḥ śataśaḥ śaye (I swear a hundred times to the Buddhas), Naish. 1, 49 apahnuvānasya janāya nijām adhīratām (concealing from the people his unsteadiness). — As to sthā, it is not plain, what meaning it has here. By comparing P. 1, 3, 23 with the examples adduced, there by Kâçikâ, tiṣṭate with a dat. may be = »he presents or he discovers himself to (*2)," but syā with a dat. may also have had the meaning »to have faith in —, affection to," Çvetâçv. Up. 3, 2 eko hi rudro na hi dvitīyāya tasyuḥ, Naish. 7, 57.

6. P. 1, 4, 41 enjoins a dat. with the compound verbs anugṛṇāti and pratigṛṇāti being technical terms of the ritual »to utter [a certain formula] after — , in reply to another." (*3).

7. P. 1, 4, 33 mentions a dat. with verbs of casting one’s na tivity etc., like rādh, īkṣ, to denote him, on whose behalf this is done. We have here an instance of the dative of profit, treated in the following paragraph.

(*1)
Viz. āyuṣya, madra, bhadra, kuśala, sukha, artha, hita and their synonyms (vârtt. on P. 2, 3, 73).

(*2)
The examples of Kaç. on 1, 3, 23 are tiṣṭate kanyā chātrebhyaḥ / tiṣṭate kṛṣalo grāmaputrebhyaḥ; here tiṣṭate is said to be = prakāśayaty ātmānam.

(*3)
The old language seems to have allowed more of such datives with compound verbs, so as to be the counterpart of Latin instat hosti, occurril mihi and the like. So Âpast. I, 14, 15 viṣamagatāyāgurave nābhivādhyam, ibid. II, 11, 3 rājā daṇḍāya pratiyadhyeta [instead of daṇḍaṃ pra-]. A curious dative of the same kind, it seems , is Daç. 149 yāvad āyur atra tyāyai devatāyai pratiśayiṣyāmi.

83. 関与のdat.の特殊事例

ある特殊な場合には、土着文法家によって、dat.の使用が禁じられている；内訳は以下の通り：

1. hita（…に適した）を伴うdat.。Pat. I, 450とP. 5, 1, 5 tasmai hitamを参照せよ。この場合にはgen.も用いられうる。R. 3, 36, 24をみよ。

2. dhārapati（…を借りている）を伴う貸主のdat.。{P. 1, 4, 35.}

3. 何らかの儀礼の掛け声。namaḥ、svāhā、svadhā、vaṣadaなど。祝福や挨拶の言葉のほとんども同様。これらはdat.を取るが、それらのうち一部（*1）はdat.かgen.を取る（P. 2, 3, 16; 2, 3, 73）。namo rudrāyya、svadhā pitṛbhyaḥ、svasti prajābhyaḥ、āyuṣyaṃ tubhyam (/ tava bhūyāt), kuśalaṃ devadattasya (/ devadattāya)となる。
Vikram. p. 62 svāgataṃ devyai
Mṛcch. Cârudatta greets the judges with an adhikṛtebhyaḥ svasti, whereas the chief judge answers him svāgatam āryasya

が、R. 3, 24, 21のsvastiはgen.を取る：svasti gobrāhmaṇānaṃ。

4. 怒らせる、嫉妬する、傷つける、不機嫌にする、の動詞は、憎しみの対象のdat.を取る。{P. 1, 4, 37.}
Mhbh. 1, 3, 186 nṛpatis takṣakāya cukopa ha (the king felt angry towards Taxaka)
Kathâs. 17, 44 nāsyai cukrodha
Âpast. 1, 1, 14 tasmai na druhyet kadācana (him he should never offend)
Ait Br. 8, 23, 11 tasmād evaṃ viduṣe brāhmaṇāyaivaṃ cakuṣe na kṣatriyo druhyet
Kâd. I, 217 asūyanti sacivopadeśāya (they find fault with the advice of their ministers)
Mahâv. I (p.18) spṛhayāmi rājñe deśarathāya (I am jealous of king Daçaratha)

【補足】
けれども、asūyati（…を咎める）やdruhyati（害する）を伴うacc.、怒りや嫉妬〔の動詞〕を伴うgen.やloc.あるいはprati、も用いることができる。〔何らかの接頭辞と〕複合する場合、√druhや√krudhはacc.を取らねばならず、devadattāya krudhyatiがdevadattam abhikrudhyatiとなる。{P. 1, 4, 38.}

5. Pāṇiniの列挙する（P. 1, 4, 34）ところの動詞：√ślāgh（称賛する）、√hnu（隠す）、√śap（誓う）、√sthā。ここでは、devadattāya ślāghte »he praises to N.N."（呼びかけられている人物はdevadatta）のように、何か伝達しようとされている者のdat.を要する。
Prabodh. III, p. 66 buddhebhyaḥ śataśaḥ śaye (I swear a hundred times to the Buddhas)
Naish. 1, 49 apahavānasya janāya nijāmadhīratām (concealing from the people his unsteadiness)

sthāについては、それがここで何を意味するかが明白ではない。P. 1, 3, 23をKâç.に示される例と比較するに、dat.を伴うtiṣṭateは「彼は…に居る」あるいは「彼は自ら気付く」（*2）であろうが、dat.を伴う√sthāは「…を信じている」「…に深い愛情を抱く」という意味を持っていることもある。
Çvetâçv. Up. 3, 2 eko hi rudro na hi dvitīyāya tasyuḥ
Naish. 7, 57.

6. P. 1, 4, 41は、儀礼の専門用語としての〔接頭辞と〕複合する動詞anu√gṝやprati√gṝ（他の人への応答において、ある決り文句を…の後に言う）がdat.を取ることを禁じている（*3）。

7. P. 1, 4, 33は、rādh（満足させる）やīkṣ（見てとる）のような、〔占星術において〕誰かの出生〔した時の天宮図〕などを見つけることを表す動詞を伴うdat.が、この行為が彼のために行われているところのその人を指示することに触れている。ここには次のパラグラフで扱う利益のdat.の用例がある。

（*1）
すなわち、āyuṣya、madra、bhadra、kuśala、sukha、artha、hitaとこれらの同義語（vârtt. on P. 2, 3, 73）。

（*2）
Kaç. on 1, 3, 23の例は以下の通り：tiṣṭate kanyā chātrebhyaḥ / tiṣṭate kṛṣalo grāmaputrebhyaḥ；ここでtiṣṭateはprakāśayaty ātmānam（自らを露わにする）と等しいと言われている。

（*3）
古語は、このような〔接頭辞と〕複合する動詞を伴うdat.、ラテン語の"instat hosti, occurril mihi"などと対応するような、をより多く許容していたようである。
Âpast. I, 14, 15 viṣamagatāyāgurave nābhivādhyam
ibid. II, 11, 3 rājā daṇḍāya pratiyadhyeta [instead of daṇḍaṃ pra-]
同種のものを思われる奇異なdat.は以下の通り：
Daç. 149 yāvad āyur atra tyāyai devatāyai pratiśayiṣyāmi

84. Dat. commodi and incommodi.

Sometimes the dative involves the notion of some profit or damage caused by the action (dativus commodi et incommodi). Ch. Up. 6, 16, 1 apahārṣīt stenam〔steyam?〕 akārṣīt paraśum asmai tapata (he has taken something, he has committed a theft, heat the hatchet for him), Kâm. 3, 9 ādhivyādhiparītāya adhya śvo vā vināśine / ko hi nāma śarīrāya dharmāpetaṃ samācaret (for who, indeed, would do wrong for the sake of his body, a thing beset by sorrow and disease and destined to die some day or other?), Daç. Uttar. page 19 of the ed. of Damaruvallabhaçarman asyai dāsyam adhyaprabhṛty abhyupetaṃ mayā (from this day I have come in bondage of her), Çak. III aham api tāvad vaitānikaṃ śānty udakam asyai gotamīhaste visarjayiṣyāmi.

Here, as in 82, it is not the dative, that is remarkable, but the faculty of substituting for it the genitive, as Çak, III kasyedam anulepanaṃ mṛṇālavanti ca nalinīpatrāṇi nīyante (whom this ointment and these lotus-leaves are sent for?). The dat. commodi is often periphrased by artham, arthe, kṛte sim.

84. 利益・不利益を表すdat.

dat.は、行為に起因する何らかの利益や損害の観念を伴うことがある（dativus commodi et incommodi）。
Ch. Up. 6, 16, 1 apahārṣīt stenam 〔steyam?〕 akārṣīt paraśum asmai tapata (he has taken something, he has committed a theft, heat the hatchet for him)
Kâm. 3, 9 ādhivyādhiparītāya adhya śvo vā vināśine / ko hi nāma śarīrāya dharmāpetaṃ samācaret (for who, indeed, would do wrong for the sake of his body, a thing beset by sorrow and disease and destined to die some day or other?)
Daç. Uttar. page 19 of the ed. of Damaruvallabhaçarman asyai dāsyam adhyaprabhṛty abhyupetaṃ mayā (from this day I have come in bondage of her)
Çak. III aham api tāvad vaitānikaṃ śānty udakam asyai gotamīhaste visarjayiṣyāmi

82におけるものと同様に、特筆すべきなのはdat.〔そのもの〕ではなく、これがgen.を代置しうる能力である。
Çak, III kasyedam anulepanaṃ mṛṇālavanti ca nalinīpatrāṇi nīyante (whom this ointment and these lotus-leaves are sent for?)

利益のdat.はしばしばartham、arthe、kṛteなどで言い換えられる。

85. Dat. with words of counterpoising etc.

Verbs and nouns of befitting, suiting, counterpoising are construed with the dative. So the verbs kalpate, saṃpadyate [vartt. on P. 2, 3, 13], rādhyati, prabhavati, the nouns prabhu, alam and the like [P. 2, 3, 16 and Pat. on this sûtra I, p. 450, vârtt. 2]. So Daç. 73 śreyase ‘nalpāya kalpate (he is fit for a considerable share of heavenly blessing); Çak. VI kalpiṣyamāṇā mahate kalāya vasundharā; R. (Gorr.) 5, 25, 7 tasya nair ṛtarājasya bhāryāyai kiṃ na kalpase (why should you not suit to be the wife of the king of the infernal regions?); Âpast. 1, 12, 13 narakāya rādhyati (he becomes fit for hell); Kumâras. 6, 59 bhavat saṃbhāvanotthāya paritoṣāya…nāṅgāni prabhavanti me (my body is not strong enough to boar the joy, you have caused me by your homage); Vas. Dh. adhy. 8 alam agnyādheyāya nānāhitāgniḥ syāt (if he have the wealth to perform the agnyâdheya sacrifice, he must keep the fires); Pat. alaṃ or prabhur mallo mallāya (one athlete is a match for another).

Rem. With some adjectives of competency the genitive may also be used, especially with paryāpta and śakta, as Var. Brh. 32, 4 śaktā ’haṃ nāsya khedasya, R. 3, 38, 9 rāmān nān yad balaṃ loke paryāptaṃ tasya rakṣasaḥ.

85. 釣り合い等の語を伴うdat.

相応しい、似合う、釣り合う、を表す動詞・名詞はdat.を取る。すなわち、√kḷpやsam√pad（vartt. on P. 2, 3, 13）、および√rādh、pra√bhū、名詞のprabhuやalamなど（P. 2, 3, 16およびPat. I, p. 450, vârtt. 2）である。
Daç. 73 śreyase ‘nalpāya kalpate (he is fit for a considerable share of heavenly blessing)
Çak. VI kalpiṣyamāṇā mahate kalāya vasundharā
R. (Gorr.) 5, 25, 7 tasya nair ṛtarājasya bhāryāyai kiṃ na kalpase (why should you not suit to be the wife of the king of the infernal regions?)
Âpast. 1, 12, 13 narakāya rādhyati (he becomes fit for hell)
Kumâras. 6, 59 bhavat saṃbhāvanotthāya paritoṣāya…nāṅgāni prabhavanti me (my body is not strong enough to boar the joy, you have caused me by your homage)
Vas. Dh. adhy. 8 alam agnyādheyāya nānāhitāgniḥ syāt (if he have the wealth to perform the agnydolheya sacrifice, he must keep the fires)
Pat. alaṃ or prabhur mallo mallāya (one athlete is a match for another)

【補足】
適格性を表す形容詞、とりわけparyāptaやśaktaを伴うgen.も用いられる。
Var. Brh. 32, 4 śaktā ’haṃ nāsya khedasya
R. 3, 38, 9 rāmān nān yad balaṃ loke paryāptaṃ tasya rakṣasaḥ

86. Old datives.

It is likely, that the genitive had not encroached so much on the dative’s sphere of employment in the dialect of the brâhmanas and of ancient epic poetry, as afterwards. In some instances the dative is no more used in the classical language, after having been employed so in the archaic dialect.

Of the kind are a.) the dative of the agent of kṛtyas. It seems to be restricted to the oldest dialect, that of the vedic mantras. Rgv. I, 31, 5 udhyatas ruce bhavati śravāyyaḥ (you are worshipful to him who holds the spoon uplifted). Cp. Delbr.’s monography, p. 90.

b.) the dative with the adjectives of friendship and the contrary. Rgv. 7, 36, 5 idaṃ namo rudrāya preṣṭham. The classic construction is here gen. or locative. See Delbr. l. l. p. 90.

c.) the dative with śraddhā (to have faith, to trust), śru (to listen), see Delbr. l. l. p. 84.

In classic Sanskrit the person trusted is put in the gen. or loc., the thing believed in the ace, and when = »to approve” or »to welcome,” śraddhā is of course a transitive, as Kathâs. 5, 114; 46, 136. On the classic construction of śru see 95, 4-, 126 b). Its desiderative śuśrūṣate (to listen) is construed with a dai in the Chândogya Upanishad (7, 5, 2) tasmai śuśrūṣante, but in classic Sanskrit it is mostly a transitive, even when meaning to obey, Çâk. IV śuśrūṣasva.

d.) a dative with substantives, to denote the possessor, cp. English »a son to me.” Rgv. 1, 31, 2 vibhur viśvasmai bhuvanāya (ruler of the whole universe); Ch. Up. 4, 3, 6 yasmai vā etad annaṃ tasmā etan na dattam (you have not given the food to him, to whom it belongs). — This construction has long subsisted in the case of the possessor being a personal pronoun, especially in epic poetry. Mhbh. 1, 51, 5 pitā mahyam, R. 1, 54, 11 balaṃ mahyam instead of mama; Mhbh. 1, 151, 39 nānujñāṃ me yudhiṣṭhiraḥ prayacchati vadhe tubhyam (Yudh. refuses me the permission of killing you), ibid. 1, 111, 14 darśanaṃ mahyam, R. 1, 13, 4; 2, 32, 8, etc.

NB. In the brâhmana-works it is sometimes impossible to decide whether a dative or a genitive has been employed. Both cases may formally coincide in the singular of the feminines in -ā, -ri, -ū (-i, -u). In the dialect of these books the gen. and abl. of fhe singular may end in -ai, just as the dative does; sriyai in the brâhmana-works = classic striyai or striyāḥ. See Kuhn, Zeitschr. XV, p. 420 sqq., Aufrecht p. 428 of his edition of the Aitareyabrâhmana.

86. 古いdat.

ブラーフマナ文献や古代の叙事詩において、gen.は、後代ほどには、dat.の使用範囲を侵食していなかったと思われる。かつてヴェーダ語で用いられていたようなdat.が、古典サンスクリットだと最早そのようには用いられない例がある。

a.) 未来受動分詞（kṛtya）の行為主体を表すdat.。これは最も古いサンスクリット、すなわちヴェーダのマントラに限られる。Delbrück 1869、p. 90を参照せよ。
Rgv. I, 31, 5 udhyatas ruce bhavati śravāyyaḥ (you are worshipful to him who holds the spoon uplifted)

b.) 友好やその対義語の形容詞を伴うdat.。古典サンスクリットの構文ではgen.かloc.である。
Rgv. 7, 36, 5 idaṃ namo rudrāya preṣṭham

c.) śrad√dhā（信仰をもつ、信じる）、√śru（聞く）を伴うdat.。Delbrück 1869、p. 84をみよ。

古典サンスクリットにおいては、信用される対象の人はgen.かloc.に、信じられる対象物はacc.に置かれる。また、「賛成する」や「歓迎する」を意味する場合、Kathâs. 5, 114および46, 136のように、śrad√dhāはもちろんのこと他動詞である。√śruの古典サンスクリットにおける構文については95-4および126bをみよ。その意欲活用śuśrūṣate（聞きたい）は、Chāndogya-upaniṣad（7, 5, 2 tasmai śuśrūṣante）だとdat.を取るが、古典サンスクリットでは、「〔命令を〕聞く」の意味であってもほとんど他動詞である：Çâk. IV śuśrūṣasva。

d.) 所有者を表す実名詞を伴うdat.。英語の”a son to me”と比較せよ。
Rgv. 1, 31, 2 vibhur viśvasmai bhuvanāya (ruler of the whole universe)
Ch. Up. 4, 3, 6 yasmai vā etad annaṃ tasmā etan na dattam (you have not given the food to him, to whom it belongs)
この構文は、特に叙事詩において、所有者が人称代名詞である場合において長く生き残ってきた。
Mhbh. 1, 51, 5 pitā mahyam
R. 1, 54, 11 balaṃ mahyam instead of mama
Mhbh. 1, 151, 39 nānujñāṃ me yudhiṣṭhiraḥ prayacchati vadhe tubhyam (Yudh. refuses me the permission of killing you)
ibid. 1, 111, 14 darśanaṃ mahyam
R. 1, 13, 4; 2, 32, 8, etc.

特記：ブラーフマナ文献では、dat.かgen.のどちらが用いられているかを判断できない場合がある。どちらの場合も、-ā、-ī、-ū （-i、-u）語幹のf.sg.〔のdat.とgen.〕は形式的に一致する。これらのテキストの方言では、sg.のgen.とabl.は、ちょうどdat.がそうであるように-aiで終わる；〔例えば、〕ブラーフマナ文献のsriyaiは、古典サンスクリットのstriyaiかstriyāḥである。Kuhn, Zeitschr. XV, p. 420以下、およびAufrecht版Aitareya Brāhmaṇaのp. 428（*訳注）をみよ。

（*訳注）
“Feminina auf ā, i, ī, u, ū haben im Gen. Abl. sg. ai, wie in allen anderen Saṃhitā und Brāhmaṇa mit Ausnahme des Ṛigveda. So apūtāyai vāco vaditāraḥ 7, 27. Daneben findet sich asyāḥ 1, 23. pratishṭhāyāḥ 3, 14. gāyatryāḥ, jagatyāḥ 6, 32. ṇirṛityāḥ 4, 10. pathyāyāḥ svasteḥ 1, 9. vedeḥ 6, 3. 7, 27 u. s. w.” （Aufrecht, p. 428）
「ā、i、ī、u、ūに〔語幹が終わる〕f.は、Ṛg-vedaを除く、他すべての〔ヴェーダの〕サンヒター読み、およびブラーフマナ文献におけるもののように、aiで終わるgen.sg.とabl.sg.をもつ。……」

87. Dat. of the purpose.

II. The dative of the purpose or aim is of very frequent occurrence. It may be made use of always, if one wants to denote either the thing wished for or the action intended. Of the former kind are such datives as phalebhyo yāti (he goes out for fruits), yūpāya dāru (wood for a sacrificial stake), kuṇḍalāya hiraṇyam (gold for a ring), Hitop. 95 upāyo jīvanāya.

In the latter case the nomen actionis itself is put in the dative and has the power of an infinitive. Çâk. I ārtatrāṇāya vaḥ śastraṃ na prahartum anāgasi (your weapon serves to protect the afflicted, not to hurt the innocent). Here of two actions equally aimed at, one is expressed by the dative of a nomen actionis, the other by an infinitive. The third concurrent idiom is using periphrase by means of such words as artham, nimittam = „for the sake of.” Prabodh. V, p. 100 vedasaṃrakṣaṇāya nāstikapakṣapratikṣepārthaṃ ca śāstrāṇāṃ sāṃhatyamasti (the systems of philosophy keep together for the sake of guarding the Veda and combating the party of the atheists).

Other examples of the infinitive-like dative. — Panc. 58 puddhāya prasthitaḥ, Prabodh. V, p. 113 idānīṃ jñātīnāmudakapriyāyai bhāgīrathīmavitarāmaḥ (now, let us plunge into the Ganges for the bathing-ceremony for our kinsmen), Hitop. 7 eteṣām asmatoutrāṇāṃ nītiśāstropadeśāya bhavantiḥ pramāṇam (you have full power to instruct these my sons in the doctrine of politics so as you like best), Ven. I, p. 24 tvarate me manaḥ saṃgrāmāvatāraṇāya, Kathâs. 26, 33 diṣṭyā sāstyeva nagarī tatprāptyai cāyameva me…vihago vāhanīkṛtaḥ (thank God, that is the town, for attaining which I have placed myself on the back of this bird), Mâlat. VI, p. 87 jāgarti daṃśāya… bhujaṅgī, Kâm. I, 66 gurus tu vidhyādhigamāya sevyate, Mṛcch. VII (p. 238) evaṃ punar darśanāya ( — till we meet again).

87. 目的のdat.

II. 目的・目標のdat.は頻繁に発生する。これは、願われている物か、あるいは目論まれている行為か、を表したい場合に常に用いられる。

前者の類は以下のようなdat.である。
phalebhyo yāti（彼は果実のために行く）
yūpāya dāru（供犠を括り付ける杭のための木）
kuṇḍalāya hiraṇyam（指輪のための金）
Hitop. 95 upāyo jīvanāya

後者では、〔目論まれている行為を行う〕動作者名詞（nomen actionis）それ自体がdat.に置かれ、inf.の効力を持つ。
Çâk. I ārtatrāṇāya vaḥ śastraṃ na prahartum anāgasi (your weapon serves to protect the afflicted, not to hurt the innocent)

ここで等しく目的とされる2つの行為のうち、1つは動作者名詞のdat.で、もう1つはinf.で表されている。第3の同じはたらきをするイディオムは、artham・nimittam（＝「…のために」）のような語での換言を用いるものである。
Prabodh. V, p. 100 vedasaṃrakṣaṇāya nāstikapakṣapratikṣepārthaṃ ca śāstrāṇāṃ sāṃhatyamasti (the systems of philosophy keep together for the sake of guarding the Veda and combating the party of the atheists)

inf.的dat.の他の例：
Panc. 58 puddhāya prasthitaḥ
Prabodh. V, p. 113 idānīṃ jñātīnām udakapriyāyai bhāgīrathīmavitarāmaḥ (now, let us plunge into the Ganges for the bathing-ceremony for our kinsmen)
Hitop. 7 eteṣām asmatoutrāṇāṃ nītiśāstropadeśāya bhavantiḥ pramāṇam (you have full power to instruct these my sons in the doctrine of politics so as you like best)
Ven. I, p. 24 tvarate me manaḥ saṃgrāmāvatāraṇāya
Kathâs. 26, 33 diṣṭyā sāsty eva nagarī tatprāptyai cāyam eva me…vihago vāhanīkṛtaḥ (thank God, that is the town, for attaining which I have placed myself on the back of this bird)
Mâlat. VI, p. 87 jāgarti daṃśāya… bhujaṅgī
Kâm. I, 66 gurus tu vidhyādhigamāya sevyate
Mṛcch. VII (p. 238) evaṃ punar darśanāya ( — till we meet again)

88.

Some idioms, though implied by the general description, given in the preceding paragraph, are worth special notice.

1. The datives of abstract nouns, when expressing „to serve to, to conduce to.” They often make up the whole predicate. — Examples: Pat. I, 11 taiva tadna doṣāya bhavati nābhyudayāya (v. a. it is neither good nor evil), Panc. III, 103 paropakāraḥ puṇyāya pāpāya parapīḍnam, ibid. p. 192 laghūnām api saṃśrayo rakṣāyai bhavati (even if weak people keep together, it may afford protection). Cp. the marriage-mantra in Âçv. Grhy. 1, 7, 3 gṛbhṇāmi te saubhagatvāya hastam (I take your hand for happiness’ sake). Compare Latin haec res tibi est laudi.

Similarly saṃyaghyate with dat. — »to turn, to change into”, kalpate (to suit) see 85.

Rem. 1. A vârtt. on Pân. 2, 3, 13 gives a special rule on the dative, when serving to explain a prognostic as vātāya kapilā vidhyudātapāyātilohinī / pītā varṣāya vijñeyā durbhikṣāya sitā bhavet.

Rem. 2. The person, to whom something will conduce to good, evil etc., is put in the genitive: tavaitadhyaśase (this will be to your glory), cp. 130. — In the archaic dialect, however, we have two datives, one of the concern and one of the aim, just as in Latin. A. V. 1, 29, 4 rāṣṭrāya mahyaṃ badhyatāṃ sapatnebhyaḥ parābhuve (let I put it on [viz. the mani], for acquiring my kingdom for myself and defeat for my rivals); Rgv. 2, 1; Ait Br. 2, 3, 3 devebhyo vai paśavo ‘nnādhyāyālambhāya (the sacrificial victims did not stand still to the gods for the sake of being used as food and immolated).

Rem. 3. With manyate (to hold for) the predicative dative may be used instead of the acc. (32, c), if contempt is to be expressed; names of animated beings are excepted and should therefore be put exclusively in the acc. So Pânini (2, 3, 17). Kâç. na tvā tṛṇaṃ or tṛṇāya manye / busam or busāya; yet it allows the dat. of śvan; na tvā śvānaṃ or śune manye. Instances of this dative in literature I have but found for tṛṇāya, see Petr. Dict. s. v. and Daç. 88 kuberadattas tṛṇāya atvārthapatim »Kub. does not tare a straw for Arth."

88. 承前1

一部のイディオムは、前のパラグラフで与えられた概説によって暗示されているが、特別な注意に値する。

1. （ある結果に）「導く、貢献する」を表す場合の抽象名詞のdat.。これらはしばしば述語全体を構成する。
Pat. I, 11 taiva tad na doṣāya bhavati nābhyudayāya (v. a. it is neither good nor evil)
Panc. III, 103 paropakāraḥ puṇyāya pāpāya parapīḍnam
ibid. p. 192 laghūnām api saṃśrayo rakṣāyai bhavati (even if weak people keep together, it may afford protection)

婚礼のマントラ：Âçv. Grhy. 1, 7, 3 gṛbhṇāmi te saubhagatvāya hastam (I take your hand for happiness’ sake)、およびラテン語の”haec res tibi est laudi”と比較せよ。

dat.を伴うsaṃyaghyate（…に変じる）、kalpate（合う）も同様。85をみよ。

【補足1】
vârtt. on P. 2, 3, 13は、予知を説明することに資する場合のdat.に関する特別な規則を与えている：vātāya kapilā vidhyudātapāyātilohinī / pītā varṣāya vijñeyā durbhikṣāya sitā bhavet

【補足2】
何事かが彼を善・悪など〔の結果〕に導くところのその人は、gen.に置かれる：tavaitad yaśase（これはあなたの栄えとなるであろう）。130をみよ。—実際ヴェーダ語では、ちょうどラテン語におけるもののように、関係を表すものと目標を表すものの2種のdat.がある。 A. V. 1, 29, 4 rāṣṭrāya mahyaṃ badhyatāṃ sapatnebhyaḥ parābhuve (let I put it on viz. the mani, for acquiring my kingdom for myself and defeat for my rivals) Rgv. 2, 1 Ait Br. 2, 3, 3 devebhyo vai paśavo ‘nnādhyāyālambhāya (the sacrificial victims did not stand still to the gods for the sake of being used as food and immolated)

【補足3】
manyateを伴う述語的dat.は、軽蔑が表現される場合、acc.の代わりに用いられる（32-c）；〔これは非生物（a-prāṇin）に限定される。すなわち、〕命あるものの名前は除外されるので、排他的にacc.に置かれねばならない（P. 2, 3, 17）。Kâç. na tvā 〈tṛṇaṃ / tṛṇāya〉 manye / 〈busam / busāya〉；けれども、śvanのdat.は許される；na tvā 〈śvānaṃ / śune manye〉。文学作品におけるこのdat.の例は、tṛṇāyaのみ見受けられる。Petr. Dict.、およびDaç. 88 kuberadattas tṛṇāya atvārthapatim »Kub. does not tare a straw for Arth."をみよ。

89.

2ly. The dative of the aim aspired after with verbs of wishing, driving, endeavouring, sim. {P. 1, 4, 36.}

Examples: R. 2, 95, 17 nāyodhyāyai na rājyāya spṛhaye (I do not long for Ay. nor for the kingdom), Spr. 128 tathāpi rāmo lulubhe mṛgāya (nevertheless R. aspired after the deer), Çâk. V manorathāya nāśaṃse (I do not hope for [the fulfilling of] my wish), R. 1, 18, 57 icchāmy anugṛhīto ’haṃ tvadarśaṃ parivṛddhaye (it is in your behalf I wish to grow mighty), Mâlav. I, p. 15 tadanveṣaṇāya yatiṣye (I will try to find her out)

Rem. All these verbs of course admit also of accusative, if some thing, and of infinitive if some action be aimed at; icchati striyam / icchati bhoktum

89. 承前2

2. 目的のdat.は、「願う」「駆り立てる」「努力する」等の動詞を後に取る。{P. 1, 4, 36.}

例：
R. 2, 95, 17 nāyodhyāyai na rājyāya spṛhaye (I do not long for Ay. nor for the kingdom)
Spr. 128 tathāpi rāmo lulubhe mṛgāya (nevertheless R. aspired after the deer)
Çâk. V manorathāya nāśaṃse (I do not hope for [the fulfilling of] my wish)
R. 1, 18, 57 icchāmy anugṛhīto ’haṃ tvadarśaṃ parivṛddhaye (it is in your behalf I wish to grow mighty)
Mâlav. I, p. 15 tadanveṣaṇāya yatiṣye (I will try to find her out)

【補足】
もちろんのこと、これらの動詞はすべて、何らかの物のacc.や、何らかの行為が目的とされる場合にはinf.を許す；icchati striyam / iddhati bhoktum。

90.

3ly. The infinitive-like dative with verbs of beginning, resolving, being able (f. i. śak) and with those of ordering to and appointing to.

Examples: Daç. 157 rājamandiradvāre citādhirohaṇāyopakramiṣyase (you shall begin to ascend the funeral pile at the gate of the king’s palace), ibid. 126 prāvartata śapathāya (he commenced to take an oath); Prab. V p. 102 tena jīvotsargāya vyavasitam (he has resolved to die), Daç. 192 sā ceyaṃ kathā kṣatriyasyākarṣaṇāyāśakat (and this tale was fit to win the warrior), Kumâr. 4, 39 dehavimuktaye sthitā ratiḥ (Rati, being ready to give up life); — Çâk. I duhitaram atithisatkārāyādiśya (having charged his daughter with the reception of guests), Kathâs. 15, 82 rāvaṇocchittaye devairniojitaḥ (he was appointed by the gods to destroy Râvana).

Even with verbs of promising. Prabodh. II, p. 24 pratijñāta sāmātyena vivekena prabodhacandrodayāya (Viveka and his minister have engaged themselves to rouse the moon of enlightening).

90. 承前3

3. 「始める」「解決する」「…できる」（例：śak）、および「…に命じる」「…を…に任命する」の動詞を伴うinf.的dat.。

例：
Daç. 157 rājamandiradvāre citādhirohaṇāyopakramiṣyase (you shall begin to ascend the funeral pile at the gate of the king’s palace)
ibid. 126 prāvartata śapathāya (he commenced to take an oath)
Prab. V p. 102 tena jīvotsargāya vyavasitam (he has resolved to die)
Daç. 192 sā ceyaṃ kathā kṣatriyasyākarṣaṇāyāśakat (and this tale was fit to win the warrior)
Kumâr. 4, 39 dehavimuktaye sthitā ratiḥ (Rati, being ready to give up life)
Çâk. I duhitaram atithisatkārāyādiśya (having charged his daughter with the reception of guests)
Kathâs. 15, 82 rāvaṇocchittaye devair niyojitaḥ (he was appointed by the gods to destroy Râvana)

「約束する」の動詞を伴うものもある。
Prabodh. II, p. 24 pratijñāta sāmātyena vivekena prabodhacandrodayāya (Viveka and his minister have engaged themselves to rouse the moon of enlightening)

91.

In short, in Sanskrit datives of nomina actionis (bhâvavacanâni) do often duty of infinitives. As they, however, are always felt as noun-cases, they agree with the genitive of their object. But in the ancient dialect many of them had verbal construction. More ample information about them will be given in the chapter on the infinitive.

91. inf.としてはたらく動作名詞のdat.

端的に言うと、サンスクリットにおいて、動作名詞（nomen actionis / bhāvavacanāni）のdat.はしばしばinf.のはたらきをする。よってこれらは、実際、常に名詞-格として感じられ、それら〔の行為〕の目的語のgen.と一致する。が、ヴェーダ語においては、そのほとんどが動詞構文をもつ。これに関する更なる情報は、inf.の章にて提示する。

92. Time-denoting dative.

Time-denoting datives may serve for expressing a time to come, when a limit of something to be done. Mâlav. V, p. 139 mayā… vatsarātha nivartanīyo nirargalasturaṅgamo visarjitaḥ (I have set at entire liberty the horse, that it might be brought back after a year).

Of a similar nature is this dative in R. 2, 62, 17 (Kausalyâ speaks) vanavāsāya rāmasya pañcarātro ‘tra gaṇyate yaḥ śokahataharṣāyāḥ pañcavarṣopamo mama »we count now on R.’s exile but five nights, which seem to me as many years."

92. 時間を表すdat.

時間を表すdat.は、来たるべき時、すなわち為されるべきことの期限を表すことに資する。
Mâlav. V, p. 139 mayā… vatsarātha nivartanīyo nirargalasturaṅgamo visarjitaḥ (I have set at entire liberty the horse, that it might be brought back after a year)

以下のdat.は同様の性質である：
R. 2, 62, 17 (Kausalyâ speaks) vanavāsāya rāmasya pañcarātro ‘tra gaṇyate yaḥ śokahataharṣāyāḥ pañcavarṣopamo mama »we count now on R.’s exile but five nights, which seem to me as many years."