93. General view of the ablative.

The fifth case or ablative serves to denote the whence, and is therefore the very opposite of the dative. Nevertheless both cases are formally identical in the dual and the plural. (*1) In the singular the form of the ablative often coincides with that of the genitive. It is but the ablatives in -āt, that are exclusively expressive of the fifth case. Moreover those made by means of the adverbial suffix -taḥ are not seldom preferred to the regular ablatives of the singular, ambiguousness being wholly excluded from them.

For easiness’ sake we will treat of this case under four general heads, I abl. of separation, II abl. of distance, III abl. of origin and cause, IV abl. expressing „on what side.” In all of them, however, the unity of the fundamental conception is evident, and sometimes one may account for the same ablative in more than one way.

(*1)
In the dual the same form discharges even the functions of three: abl., instr. and dative. As we cannot doubt, that -bhyâm and -bhyas contain the same element -bhi, which is in the suffix -bhis and Greek -φι, it is upon the neuter territory of the instrumental, that the two contrarious conceptions of abl. and dat. must have met together.

93. 奪格（ablative）概観

第5格 / 奪格（pañcamī / ablative）は、「どこから」（whence）を表すことに資し、したがって、dat.の正反対である。しかれども、2つの格は、du.とpl.においては形式的に同一である（*1）。sg.では、abl.の語形はしばしばgen.のそれと一致する。〔格語尾が〕-ātのabl.だけは、排他的に第5格を表すものである。加えて、副詞的接尾辞-taḥによって作られるものは、しばしばsg.abl.よりも好まれ、曖昧さが完全に除かれる。

簡便さのために、これをI. 分離のabl.、II. 距離のabl.、III. 起源・原因のabl.、IV. 「…の側に」を表すabl.、の4つの一般項の下に扱う。これら全てにおいて、実際には、明らかに主要概念が渾然とした状態にあり、同じabl.を1つ以上の仕方で説明しうることがある。

（*1）
du.では、同じ格語尾が3つの機能をも果たす：abl.とinst.とdat.である。〔du.inst. / dat. / abl.の〕-bhyāmと〔pl.dat. / abl.〕-bhyasが同じ要素を含んでいる、すなわち〔pl.inst.の〕接尾辞-bhis（および古代ギリシャ語-φι）の-bhiを含んでいることは疑い得ないから、abl.とdat.の2つの概念が衝突しているであろう場所は、n.inst.の領域である。

94. Ablative expressive of the whence, from, out of.

I. The ablative, then, is wanted to express, from or out of what place there is a starting and moving (*1) {P. 1, 4, 24.} :

a.) in its proper sense, as Panc. 21 aham asmād vanād gantum icchāmi (I wish to get out of this forest), Kâdamb. I, 21 kṣitipatir āsthānam aṇḍapād uttasthau (the king got up from his hall of audience), Panc. p. 42 svasakhīṃ grāmād abhyāgatām ( — returning from the village), Kathâs. 29, 179 vallabhītaḥ samāgatā, Çâk. I sthānād anuccalan (without moving from the place), ibid. III na ca nimnād iva salilaṃ nivartate me tato hṛdayam (and my heart does not come back from thence as little as water from below), Kathâs. 72, 175 niragān nagaryāḥ, Daç. 29 āndolikāyā avatīrya (descending from the swing).

(*1)
Pâṇini, in his lively way, gives this definition of the sphere of the ablative: dhuvamapāya apādānam »if there be a withdrawal, that which stays is apâdâna.”

94. 「どこから」「…から」「…の中から」を表すabl.

I. 出発・移動の始点となる「…から」や「…の中から」を表すabl. （*1）。{P. 1, 4, 24.}：

a.) 正確な意味におけるもの
Panc. 21 aham asmād vanād gantum icchāmi (I wish to get out of this forest)
Kâdamb. I, 21 kṣitipatirāsthānamaṇḍapād uttasthau (the king got up from his hall of audience)
Panc. p. 42 svasakhīṃ grāmād abhyāgatām ( — returning from the village)
Kathâs. 29, 179 vallabhītaḥ samāgatā
Çâk. I sthānād anuccalan (without moving from the place)
ibid. III na ca nimnād iva salilaṃ nivartate me tato hṛdayam (and my heart does not come back from thence as little as water from below)
Kathâs. 72, 175 niragān nagaryāḥ
Daç. 29 āndolikāyā avatīrya (descending from the swing)

（*1）
Pāṇiniは、鮮やかな方法で、このようなabl.の領域の定義を与えている（P. 1, 4, 24）：dhruvam apāye ‘pādānam（離脱がそこから起こる固定的な場所は、apādānaと呼ばれる）。

95.

b.) in its manifold applications to kindred conceptions. Of the kind are:

1. to see, hear, speak etc. from a spot. R. 2, 7, 2 ayodhyāṃ mantharā tasmāt prāsādād anvavaikṣata (Mantharâ let go her looks over Ay, from the platform) (*1).

2. to fall from, to waver from, to swerve from etc. yūthād nabhraṣṭaḥ »a beast that has swerved from its flock”. Var. Brh. 9, 44 patati na salilaṃ khāt (no water falls down from heaven). So often with metaphor. Ch. Up. 4, 4, 5 na satyādagāḥ (you have not swerved from the truth), Kathâs. 25, 179 niścayān na cacāla saḥ (v. a. he did not give up his purpose), Mudr. III, p. 126 cāṇakyataḥ skhalitabhaktim ahaṃ mukhena jeṣyāmi mauryam (I will easily vanquish the Maurya, for he has withdrawn his affection from C.). Compare the Latin causa cadere.

3. to take, to receive from. M. 4, 252 gṛhṇīyāt sādhutaḥ sadā (he never must accept but from an honest man), Panc. 48 kṣurabhāṇḍāt kṣuram ekaṃ samākṛṣya (he took a razor from his box), ibid. 286 kuto ’pi dhanikāt kiñcid na dravyam ādāya (— raised some money from a money-lender), Kathâs. 29, 47 mayā caitānyavāpnāni tātāt. Likewise to marry from: Kathâs. 24, 152 na hy ahaṃ pariṇeṣyāmi kulād yādṛśatādṛśāt

4. to get information -, to hear -, to learn from. {P. 1, 4, 29.} Panc. 216 svajanebhyaḥ sutavināśaṃ śrutvā, Daç. 68 kutaścit saṃlapato janasamājād upalabhya ( — learnt from a group of conversing people), Ch. Up. 1, 8, 7 hantāham etad bhagavatto vedāni (well, let me know this from the Reverend) (*2).

5. to ask, to wish from. Kathâs. 25, 137 kenāmbho yācitaṃ bhūpāt (who has asked the king for some water?), Kâm. 1, 41 lubdhakād gītalobhena mṛgo mṛgayate vadham (by its eagerness for music the deer seeks death from the hunter), Mhbh. 1, 159, 17 yācamānāḥ parādannaṃ paridhāvemahi śvavat

6. the so called partitive ablative, see 116 R. 1.

NB. In the cases 3-6 the genitive is the concurrent idiom, with those of asking also the accus. (46).

(*1)
See vârtt. 1 and 2 on P. 2, 3, 28 in Pat. I, p. 455.

(*2)
The commentaries explain the rule of Pân. 1, 4, 29, so as to make an artificial distinction between the constructions with gen. and with abl., not thought of by Pāṇini himself.

95. 承前：応用

b.) 近縁概念の多様な応用

1. …（任意の場所）…から見る、聞く、話す
R. 2, 7, 2 ayodhyāṃ mantharā tasmāt prāsādād anvavaikṣata (Mantharâ let go her looks over Ay, from the platform) （*1）

2. …から落ちる、逸脱する
yūthād nabhraṣṭaḥ »a beast that has swerved from its flock”
Var. Brh. 9, 44 patati na salilaṃ khāt (no water falls down from heaven)

しばしば比喩表現を伴う。ラテン語の”causa cadere”と比較せよ。
Ch. Up. 4, 4, 5 na satyādagāḥ (you have not swerved from the truth)
Kathâs. 25, 179 niścayān na cacāla saḥ (v. a. he did not give up his purpose)
Mudr. III, p. 126 cāṇakyataḥ skhalitabhaktim ahaṃ mukhena jeṣyāmi mauryam (I will easily vanquish the Maurya, for he has withdrawn his affection from C.)

3. …から得る、受け取る
M. 4, 252 gṛhṇīyāt sādhutaḥ sadā (he never must accept but from an honest man)
Panc. 48 kṣurabhāṇḍāt kṣuram ekaṃ samākṛṣya (he took a razor from his box)
ibid. 286 kuto ’pi dhanikāt kiñcid na dravyam ādāya (— raised some money from a money-lender)
Kathâs. 29, 47 mayā caitānyavāpnāni tātāt

「…から嫁ぐ」も同様：
Kathâs. 24, 152 na hy ahaṃ pariṇeṣyāmi kulādhyādṛśatādṛśāt

4. …から聞く、学ぶ、情報を得る
Panc. 216 svajanebhyaḥ sutavināśaṃ śrutvā
Daç. 68 kutaścit saṃlapato janasamājād upalabhya ( — learnt from a group of conversing people)
Ch. Up. 1, 8, 7 hantāham etad bhagavatto vedāni (well, let me know this from the Reverend) （*2）

5. …から（援助・助言などを）求める、願う
Kathâs. 25, 137 kenāmbho yācitaṃ bhūpāt (who has asked the king for some water?)
Kâm. 1, 41 lubdhakād gītalobhena mṛgo mṛgayate vadham (by its eagerness for music the deer seeks death from the hunter)
Mhbh. 1, 159, 17 yācamānāḥ parādannaṃ paridhāvemahi śvavat

6. いわゆる部分奪格（partitive abl.）については116補足1をみよ。

特記：3-6のケースにおいては、gen.が同じはたらきをするイディオムであり、「…から…を求める」についてはacc.もそうである（46）。

（*1）
Pat. I, p. 455におけるvârtt. 1 and 2 on P. 2, 3, 28を参照せよ。

（*2）
諸注釈はP. 1, 4, 29の規則を、Pāṇini自身の考えではないが、gen.とabl.の間の構文を人為的に区別するためのものとして説明する。

96. Ablative of separation.

The ablative also attends words of separation and disjoining to denote from whence there is a withdrawal, as Kathâs. 72, 13 bhavaḍyo viyojitaḥ (separated from you). As we have shown above (62), the instrumental is here the concurrent idiom.

The following examples may illustrate the various applications of this employment.

a.) to draw off, to sever; to disagree with. Panc. 50 saṃjīvakaṃ prabhorviśleṣayāmi, Mudr. IV p. 136 candraguptād aparaktāḥ santaḥ (being disinclined to C.) ― b.) to release of. Panc. 45 tāṃ bandhanād vimucya, Mahâv. I, p. 9 seyam adhya tasmād enaso niramucyata (she has now been released from that sin), ― c.) to deprive of. R. 2, 8, 25 asāv atyantanirbhagnas tava putro bhavaṣyati sukhebhyaś ca rājavaṃśāc ca (he will be whdlly spoliated lit. disinherited, your son, of enjoyments, yea, of all connection with the royal family), M. 5, 161 sā… patilokāc ca, Panc. II, 117 svargāḍ riśyate (he forfeits heaven), cp. 95, 2., ― d.) those of desisting from, stopping, ceasing. Kumâr. 3, 58 yogād upararāma (he desisted from his exertions), Daç. 132 virama karmaṇo ‘smān malīmasāt, Kumâr. 5, 73 nivartayāsmād asadīpsitān manaḥ (turn away your mind; from this bad design).

Rem. 1. Note vañcayati (to cheat of) (*1) with abl. Kathâs. 42, 75 ahaṃ sutaprāpteḥ sapatnyā vañcitaitayā (she, my fellow-consort, has by trickery taken away my obtaining a son), Panc. III, 117 vañcayituṃ brāhmaṇaṃ chāgalāt (to cheat a brahman of his he-goat).

Rem. 2. With pramādyati and the like, the thing neglected is put in the ablat. (vârtt. on P. 1, 4, 24). Taitt. Up. 1, 11, 2 svādhyāyān mā pramadaḥ, Pat. I, p. 326 dharmāt pramādyati, dharmān muhyati (he neglects his duty).

(*1)
Literally »to cause to tumble out of,” for vañc vac (cp. vakra) is akin to lat. vacillare, germ, wanken, dutch waggelen.

96. 分離のabl.

abl.は、どこから引き離すかを表すために、分離の語をも伴う。 Kathâs. 72, 13 bhavaḍyo viyojitaḥ (separated from you) 上述したように（62）、ここではinst.が同じはたらきをするイディオムである。

以下にこの用法の種々の応用を例示しよう。

a.) （注意を）逸らす、…から切り離す、…と一致しない
Panc. 50 saṃjīvakaṃ prabhorviśleṣayāmi
Mudr. IV p. 136 candraguptād aparaktāḥ santaḥ (being disinclined to C.)

b.) …から開放する
Panc. 45 tāṃ bandhanād vimucya
Mahâv. I, p. 9 seyam adhya tasmād enaso niramucyata (she has now been released from that sin)

c.) …から奪う（95-2と比較せよ）
R. 2, 8, 25 asāv atyantanirbhagnas tava putro bhavaṣyati sukhebhyaś ca rājavaṃśāc ca (he will be whdlly spoliated lit. disinherited, your son, of enjoyments, yea, of all connection with the royal family)
M. 5, 161 sā… patilokāc ca
Panc. II, 117 svargāḍ riśyate (he forfeits heaven)

d.) …を思いとどまる、やめる、止める
Kumâr. 3, 58 yogād upararāma (he desisted from his exertions)
Daç. 132 virama karmaṇo ‘smān malīmasāt
Kumâr. 5, 73 nivartayāsmād asadīpsitān manaḥ (turn away your mind; from this bad design)

【補足1】
abl.を伴うvañcayati（…から騙し取る）（*1）に注意せよ。
Kathâs. 42, 75 ahaṃ sutaprāpteḥ sapatnyā vañcitaitayā (she, my fellow-consort, has by trickery taken away my obtaining a son)
Panc. III, 117 vañcayituṃ brāhmaṇaṃ chāgalāt (to cheat a brahman of his he-goat)

【補足2】
pramādyatiとその類語を伴う、疎かにされる物はabl.に置かれる（vârtt. on P. 1, 4, 24）。
Taitt. Up. 1, 11, 2 svādhyāyān mā pramadaḥ
Pat. I, p. 326 dharmāt pramādyati, dharmān muhyati (he neglects his duty)

（*1）
√vañc √vac（cp. vakra）の文字通りの意味は「転ばせる」で、ラテン語の”vacillare”、ドイツ語の”wanken”、オランダ語の”waggelen”と近縁である。

97. with verbs of keeping off.

Likewise the ablative joins verbs or verbal nouns of keeping off, and kindred notions. Of the kind are:

1. those of restraining, preventing, excluding from, as māṣebhyo gā vārayati (he keeps the cows from the beans); {P. 1, 4, 27.}

2. those of protecting, guarding, securing from, as caurebhyo rakṣati (he protects from thieves); {P. 1, 4, 25.}

3. those of being afraid of and suspecting, especially bhī and udvij, f. i. caurebhyo bibheti. {being afraid off}{P. 1, 4, 25; 28.}

Examples: 1. — Kâm. 16, 15 vṛthā kolāhalād dhāsyād na dyūtāt pānāc ca vāritaḥ, Mahâv. I, p. 10 mātāmahena pratiṣidhyamānaḥ svayaṃgrahāt (as his mother’s father prevented him from taking her [viz. Sîtâ] by violence). 2. — Panc. 298 tvayā putro ‘yaṃ nakulādrakṣaṇīyaḥ, Mhbh. 1, 82, 21 adharmātpāhi māṃ rājan, Mâlav. V, p. 135 imāṃ parīpsurdurjāteḥ (eager for defending her from the wicked [aggressor]). 3. — Panc. 179 lubdhakādna bibheṣi (you are afraid of the huntsman), Mudr. III, p. 102 bhetavyaṃ nṛpates tataḥ sacivato rājñas tato vallabhād anyebhyaś ca ([a king’s servant] must not stand in awe of his master only, but of the king’s minister, of the king’s favourite and of others), M. 2, 162 saṃmānād na brāhmaṇo nityamudvijeta viṣadiva (a brahman should always shun marks of honour, as if they were poison), Mhbh. 1, 140, 61 aśaṅkitebhyaḥ śaṅketa śaṅkitebhyaś ca sarvaśaḥ (he should mistrust those, who are worth mistrusting and those, who are not so), Kâç. on 1, 4, 28 upādhyāyād antardhatte (he conceals himself from his teacher).

NB. The verbs, mentioned sub 3., admit also of the genitive, see 126 c).

Rem. Note jugupsate (to shrink from, to shun, to despise) with abl. according to a vârtt. on P. 1, 4, 24. Instances are met with in the archaic literature. In modern Sanskrit it seems to be exclusively construed with accus. — The verb nirvidyate (to be disgusted with) is construed with abl. or instr., sometimes even with acc. and gen.

97. 「…から離しておく」の動詞を伴うもの

同様に、abl.は「…から離しておく」やその類似の意味をもつ動詞・動詞的名詞と結びつく。内訳は以下の通り：

1. …を抑止する、防ぐ、除く{P. 1, 4, 27.}
māṣebhyo gā vārayati (he keeps the cows from the beans)

2. …から守る、保護する{P. 1, 4, 25.}
caurebhyo rakṣati (he protects from thieves)

3. …を恐れる、…を（隠蔽等で）怪しむ（特に√bhīとud√vij）{P. 1, 4, 25; 28.}
caurebhyo bibheti

例：
1.
Kâm. 16, 15 vṛthā kolāhalād dhāsyād na dyūtāt pānāc ca vāritaḥ
Mahâv. I, p. 10 mātāmahena pratiṣidhyamānaḥ svayaṃgrahāt (as his mother’s father prevented him from taking her [viz. Sîtâ] by violence)

2.
Panc. 298 tvayā putro ‘yaṃ nakulādrakṣaṇīyaḥ, Mhbh. 1, 82, 21 adharmātpāhi māṃ rājan
Mâlav. V, p. 135 imāṃ parīpsurdurjāteḥ (eager for defending her from the wicked [aggressor])

3.
Panc. 179 lubdhakādna bibheṣi (you are afraid of the huntsman)
Mudr. III, p. 102 bhetavyaṃ nṛpates tataḥ sacivato rājñas tato vallabhād anyebhyaś ca ([a king’s servant] must not stand in awe of his master only, but of the king’s minister, of the king’s favourite and of others)
M. 2, 162 saṃmānād na brāhmaṇo nityamudvijeta viṣadiva (a brahman should always shun marks of honour, as if they were poison)
Mhbh. 1, 140, 61 aśaṅkitebhyaḥ śaṅketa śaṅkitebhyaś ca sarvaśaḥ (he should mistrust those, who are worth mistrusting and those, who are not so)
Kâç. on 1, 4, 28 upādhyāyād antardhatte (he conceals himself from his teacher)

特記：項目3.以下で触れた動詞はgen.をも許す。126cをみよ。

【補足】
vârtt. on P. 1, 4, 24によると、abl.を伴うjugupsate（避ける、軽蔑する）には注意せよ。用例は古い文学作品にて見られる。近代のサンスクリットでは、これは専らacc.を取るようである。—動詞nirvidyate（…にうんざりする）はabl.かinst.、時にはacc.とgen.も、を取る。

98. Ablative, the terminus a quo.

II. The point from whence a distance is counted (terminus a quo), is expressed by the ablative. Pat. I, p. 455 gavīdhūmataḥ sāṃkāśyaṃ catvāri yojanāni (from Gavîdhûma to Sânkâçya four yojanas). Hence the ablative joins a.) such prepp. as ā, prabhṛti, etc., b.) the names of the cardinal points and those in -añc, as prāñc, c.), all words meaning far, as dūre and the like.

Examples: — of a.) see in chapter IX.

b.) Daç. 156 tīrthasthānāt prācyāṃ diśi (east from the tîrth), Pat. I, p. 475 see Rem. 1. on this paragraph. {P. 2, 3, 29.}

c. ) Mṛcch. VII, p. 234 aho nagarāt sudūram apakrānto ‘smi, Mhbh. 1, 152, 1 avidūre vanāt tasmāt, ibid. 1, 151, 44 nātisudūreṇa… vanād asmāt, Âpast. 1, 31, 2 ārād avasathān mūtrapurīṣe kuryāt (he shall void excrements far from his house).

Rem. 1. With derived adverbs of the species dakṣiṇataḥ, uttarataḥ (*1) the genitive should be employed, not the ablative [P. 2, 3, 30], with those in -ena the accusative [ibid. 31]. Hence it is said for ex. R. 3, 4, 27 śvabhram akhanat pārśvatas tasya (he dug a hole by his side), Pat. I, p. 475 kaḥ punar āryavartaḥ / prāgādarśāt pratyak kālakavanād na dakṣiṇena himavantam uttareṇa pāriyātram (what is Âryavarta? The country east of Âdarça, west of Kâlakavana, south of the Himavat and north of Pâriyâtra), Çâk. I dakṣiṇena vṛkṣavāṭikam ālāpa iva śrūyate. — But the genitive with those in -ena is also allowed [see Kâç. on P. 2, 3, 31], as R. 3, 13, 21 uttareṇāsya (north of this place).

Rem. 2. Pāṇini [2, 3, 34] allows optional construing with abl. or gen. all words, meaning far and near, dūraṃ grāmāt or grāmasya / antikaṃ grāmāt or grāmasya. As far as I have observed, an ablative with those of nearness — except compounds of dūra — will be scarcely met with in literature.

(*1)
P. ṣaṣṭhyatas arthapratyayena. — Kâç. gives as instances also purastāt, upari, upariṣṭāt. That on the other hand the abl. is available, even if the adverb itself have the ending of that case, is exemplified by this çloka quoted by Pat. 1, 457.
dūrād āvasathān mūtraṃ dūrāt pādāvasecanam
dūrāc ca bhāvyaṃ dasyubhyo dūrāc ca kupitād guroḥ

98. 起点を表すabl.

II. 距離が計上される起点（terminus a quo）から離れた地点は、abl.で表される。
Pat. I, p. 455 gavīdhūmataḥ sāṃkāśyaṃ catvāri yojanāni (from Gavîdhûma to Sânkâçya four yojanas)

よってabl.は、a.) āやprabhṛti等の前置詞、b.) 起点の名称およびprāñcのような-añcで終わる〔方向・方角を表す〕語、c.) dūre等のような遠さを表すあらゆる語、に加えられる。

例：
a.)
第9章をみよ。
b.)
Daç. 156 tīrthasthānāt prācyāṃ diśi (east from the tîrth)
Pat. I, p. 475（本項の補足1をみよ）
c.)
Mṛcch. VII, p. 234 aho nagarāt sudūram apakrānto ‘smi
Mhbh. 1, 152, 1 avidūre vanāt tasmāt
ibid. 1, 151, 44 nātisudūreṇa… vanād asmāt
Âpast. 1, 31, 2 ārād avasathān mūtrapurīṣe kuryāt (he shall void excrements far from his house)

【補足1】
dakṣiṇataḥやuttarataḥ（*1）の類の〔-tasの〕派生副詞を伴う場合には、abl.ではなくgen.が（P. 2, 3, 30）、〔taddhita接尾辞の〕-ena（enaP, P = it）を伴うものにはacc.が用いられるべきである（P. 2, 3, 31）。
R. 3, 4, 27 śvabhram akhanat pārśvatas tasya (he dug a hole by his side)
Pat. I, p. 475 kaḥ punar āryavartaḥ / prāgādarśāt pratyak kālakavanād na dakṣiṇena himavantam uttareṇa pāriyātram (what is Âryavarta? The country east of Âdarça, west of Kâlakavana, south of the Himavat and north of Pâriyâtra)
Çâk. I dakṣiṇena vṛkṣavāṭikam ālāpa iva śrūyate

が、〔taddhita接尾辞の〕-enaを伴うgen.も許される（Kâç. on P. 2, 3, 31をみよ）。
R. 3, 13, 21 uttareṇāsya (north of this place)

【補足2】
P. 2, 3, 34は、任意に、遠さや近さを表すあらゆる語のabl.やgen.を許す：dūraṃ 〈grāmāt / grāmasya〉、antikaṃ 〈grāmāt / grāmasya〉。私の見てとる限りでは、近さを表す語（dūraの複合語を除く）を伴うabl.は、文学作品にはほとんど見られない。

（*1）
その一方で、副詞それ自体がabl.の格語尾を持つ場合にもabl.が使用可能である、ということがPat. 1, 457に引用される偈頌で例証される：
dūrād āvasathān mūtraṃ dūrāt pādāvasecanam
dūrāc ca bhāvyaṃ dasyubhyo dūrāc ca kupitād guroḥ

99.

When denoting time, the ablative carries the meaning of from, since, after. Commonly it is attended by prepositions, as ā, prabhṛti, durdhvam, anantaram, but there are instances enough of the single ablative. So muhūrtāt, kṣaṇāt (after a while) = muhūrtena, kṣaṇena. Likewise cirāt, acirāt, dīrghakālāt, etc. and cp. 128. Kâç. on P. 2, 3, 54 quotes the verse eti jīvantam ānando naraṃ varṣaśatād api (even after hundred years a man may enjoy happiness); Mhbh. 1, 170, 3 te tvagacchann ahorātrāt tīrtham, M. 8, 108 yasya dṛśyeta saptāhād uktavākyasya sākṣiṇaḥ / rogaḥ (if a witness, who has borne evidence, fall ill after a week).

Rem. 1. This kind of abl. is meant by P. 2, 3, 7, when he enjoins the use of a fifth or seventh case to denote an interval of time or space, f. ex. adya bhuktvā devadatto dyahe dyahādvā bhoktā (D. has eaten now and will not eat but after two days), ihastho ‘yam iṣvāsaḥ krośe (or krośāt) lakṣyaṃ vidhyati. Cp. 144.

Rem. 2. Âpast. 1, 9, 6 and 1, 15, 19 are instances of the single ablative = ā + abl., when signifying »till.”

99. 時間を表すabl.

時間を表す場合、abl.は「…から」（from）、「…以来」（since）、「…の後」（after）の意味をもつ。ふつうā、prabhṛti、durdhvam、anantaramのような前置詞を伴うが、abl.単体で充足する用例もある。しかして、muhūrtāt、kṣaṇāt（しばらくして後）はmuhūrtena、kṣaṇenaと等しい。同様に、cirāt、acirāt、dīrghakālātなど。128を参照せよ。
Kâç. on P. 2, 3, 54 quotes the verse eti jīvantam ānando naraṃ varṣaśatād api (even after hundred years a man may enjoy happiness)
Mhbh. 1, 170, 3 te tvagacchann ahorātrāt tīrtham
M. 8, 108 yasya dṛśyeta saptāhād uktavākyasya sākṣiṇaḥ / rogaḥ (if a witness, who has borne evidence, fall ill after a week)

【補足1】
この種のabl.はP. 2, 3, 7、彼が第5・7格の用法に時間・空間の隔たりを表すことを付け加える際に言及される。例えば：adya bhuktvā devadatto dyahe dyahādvā bhoktā (D. has eaten now and will not eat but after two days)、ihastho ‘yam iṣvāsaḥ krośe (/ krośāt) lakṣyaṃ vidhyati。144をみよ。

【補足2】
Âpast. 1, 9, 6、および1, 15, 19は、「…まで」（till）を表す場合にabl.単体がā + abl.となる用例である。

100. Ablative of the origin and the former state.

III. The ablative serves to express from what origin there is a rising or issuing. In the first place it joins words of being born, proceeding etc.;

2ly it denotes the former state or shape, out of which some other state or shape proceeds or is produced;

3ly it signifies the model or pattern, something is imitated, borrowed, measured from.

Examples: of {P. 1, 4, 30; 31.}

1. — Ch. Up. 1, 9, 1 sarvāṇi ha vā imāni bhūtāny ākāśādeva samutyadyante (all these things proceed from ether alone), M. 1, 8 śarīrāt svāt sisṛkṣur vividhāḥ prajāḥ (desiring to create the manifold beings out of his body), Kathâs. 25, 43 vātāhatāc ca jaladher udatiṣṭhan mahormayaḥ (big waves rose from the ocean, as it was swept by the wind); Mhbh. 1, 115, 5 pāṇḍoḥ śaptasya samutpannā daivatebhyaḥ putrāḥ pacca — here the name Pâṇḍu is put in the genit., for the five sons did belong to him, but the deities, who had procreated them, are put in the ablative.

So often with verbs of being born the name of the father is put in the abl., that of the mother in the locative, R. 2, 107, 2 jātaḥ putro daśarathāt kaikeyyām, M. 10, 64 śūdrāyāṃ brāhmaṇāj jātaḥ. Yet, the father may also be a gen. commodi (132) or an instrumental.

Note such phrases as (Pat. I, 455) kuto bhavān / pātaliputrāt and (Kathâs. 25, 55) brāhmaṇaḥ śaktidevākhyo vardhamānapurād aham (I am the brahman Çaktideva from the town of Vardhamâna).

2. — Mhbh. I, (Paushyap.) sa samāvṛttas tasmād gurukulavāsād gṛhāśramaṃ pratyapadyata, Daç. 141 janayitāpi me narakād iva svargam tādṛśād na vyasanāt tathābhūtam abhyudayam ārūḍhaḥ (and my father, who had come from such a distress to as great a happiness, as if he had risen from hell to heaven), Ratn. I, p. 16 utsavād utsavāntaram āpatitam (v. a. we have festival after festival). — So to heal or recover from illness: Panc. V, 91 trayo ’py anyāyataḥ siddhāḥ (all three of them were healed from their infirmity).

3. — Mṛcch. IV, p. 135 ayaṃ tava śarīrasya pramāṇādiva nirmita alaṅkāraḥ (this ornament has been made, as if it were, according to the measure of your body), Mâlav. IV p. 91 vibhavataḥ parivāraḥ (attendance according to her rank). Cp. 69.

100. 起源や以前の状態を表すabl.

III. abl.は、如何なる起源から（from what origin）それが起こるかを表すことに資する。まず、これは「生まれる」「生ずる」などの動詞に結びつく。

第2に、何か他の状態・形状が生じたり作り出されたりする、それ以前の状態・形状を表す。

第3に、それから模倣される・借りられる・測られるものの原形や模様を表す。

例：{P. 1, 4, 30; 31.}

1.
Ch. Up. 1, 9, 1 sarvāṇi ha vā imāni bhūtāny ākāśādeva samutyadyante (all these things proceed from ether alone)
M. 1, 8 śarīrāt svāt sisṛkṣur vividhāḥ prajāḥ (desiring to create the manifold beings out of his body)
Kathâs. 25, 43 vātāhatāc ca jaladher udatiṣṭhan mahormayaḥ (big waves rose from the ocean, as it was swept by the wind)
Mhbh. 1, 115, 5 pāṇḍoḥ śaptasya samutpannā daivatebhyaḥ putrāḥ pac ca

最後の例、ここでPāṇḍuの名前は、5人の息子が彼に属するためにgen.に置かれるが、彼らを生み出した神格たち（daivata）はabl.に置かれる。

よってしばしば、「生まれる」の動詞を伴う父親の名前はabl.に、母親はloc.に置かれる。
R. 2, 107, 2 jātaḥ putro daśarathāt kaikeyyām
M. 10, 64 śūdrāyāṃ brāhmaṇāj jātaḥ

が、父親の名は機会のgen.（132）やinst.でもありうる。

以下のような句に注意せよ。
Pat. I, 455 kuto bhavān / pātaliputrāt
Kathâs. 25, 55 brāhmaṇaḥ śaktidevākhyo vardhamānapurād aham (I am the brahman Çaktideva from the town of Vardhamâna)

2.
Mhbh. I, (Paushyap.) sa samāvṛttas tasmād gurukulavāsād gṛhāśramaṃ pratyapadyata
Daç. 141 janayitāpi me narakād iva svargam tādṛśād na vyasanāt tathābhūtam abhyudayam ārūḍhaḥ (and my father, who had come from such a distress to as great a happiness, as if he had risen from hell to heaven)
Ratn. I, p. 16 utsavād utsavāntaram āpatitam (v. a. we have festival after festival)

よって、「（病気を）癒やす」や「（病気）から回復する」は以下の通り：
Panc. V, 91 trayo ’py anyāyataḥ siddhāḥ (all three of them were healed from their infirmity)

3.
Mṛcch. IV, p. 135 ayaṃ tava śarīrasya pramāṇādiva nirmita alaṅkāraḥ (this ornament has been made, as if it were, according to the measure of your body)
Mâlav. IV p. 91 vibhavataḥ parivāraḥ (attendance according to her rank)

69を参照せよ。

101.

In short, the ablative is available in any case, it is wanted to express the side, something has come from, whether contained in the foresaid categories or not. So R. 2, 26, 31 sā saṃmānam arhati (she deserves respect from your side), Mhbh. 1, 145, 9 tān rājyaṃ pitṛtaḥ prāptān dhṛtarāṣṭhro na mṛṣyate (Dhr. cannot bear them having obtained the royalty because of their father), Panc, 262 sarpa āha / kasmāt te paribhavaḥ / sa āha / dāyādebhyaḥ (from the side of my kinsmen).

Rem. The last example is at the same time an instance of the abl. which denotes him, by whom one is defeated or overthrown [P. 1, 4, 26]; cp. Kathâs. 28, 49.

101. その他のabl.

つまるところabl.は、前述のカテゴリに含まれても含まれなくても、何事かがそこから来る方（side）を表すいかなる場合にも使用可能である。
R. 2, 26, 31 sā saṃmānam arhati (she deserves respect from your side)
Mhbh. 1, 145, 9 tān rājyaṃ pitṛtaḥ prāptān dhṛtarāṣṭhro na mṛṣyate (Dhr. cannot bear them having obtained the royalty because of their father)
Panc, 262 sarpa āha / kasmāt te paribhavaḥ / sa āha / dāyādebhyaḥ (from the side of my kinsmen)

【補足】
最後の例は同時に、負かされる・打ち破られる人を表すabl.の例である（P. 1, 4, 26）。Kathâs. 28, 49と比較せよ。

102. Ablative of causality.

Hence, the cause, reason, motive by which, is likewise expressed by the ablative namely as far as it is conceived as the origin or starting-point, from whence some consequence has resulted (*1).

The instrumental, as we have seen formerly (72), may likewise serve that purpose, and in the case of feminine nouns of quality it is even obligatory. For the rest, ablative and in tr. of causality are generally interchangeable, and not seldom they are used side by side. So Kathâs. 29, 25 harṣeṇa naṣṭāsyāḥ kṣun na rogataḥ (it is from joy she does not eat, not from illness), Mṛcch. I, p. 44 anyajanaśaṅkayā khalv idam anuṣṭhitaḥ na darpāt (surely, it has been done by taking her for somebody else, not by insolence). But, if the efficient cause be some obligation or other binding motive by virtue of which some effect is produced, the ablative alone is to be used (*2). Nothing impedes concrete nouns to be put in the abl. of cause (*3) but often they are expressed by periphrase, especially by means of hetoḥ (192).

Examples. — Kathâs. 27, 76 divyāḥ patanty eva śāpān mānuṣayoniṣu (by consequence of a curse celestial beings are borne among men), Panc. 202 kapiñcalaḥ śālibhakṣaṇādatīva, Panc. 49 strīdharṣaṇād vadhyaḥ (he is to be put to death for having insulted a woman), Hit. 96 bhayād idam āha (from fear he spoke thus), Ven. II, p. 39 ayaṃ… prīto ‘bhimanyor vadhāt (he is glad on account of Abh.’s death), Mṛcch. I, p. 45 uttiṣṭhāmi samayataḥ (I will stand up, on condition — ), Kathâs. 30, 112 nājñāyata yadā caurastadā jñāniprasiddhitaḥ / ānāyayām āsa nṛpo hariśarmāṇamāśu tam (as the thief was not found, the king sent forthwith for H. on account of the reputation of his knowledge), Panc. I, 180 durmantrān nṛpatir naśyati yatiḥ saṅgātsuto lālanāt / vipro ’nadhyayanāt kulaṃ kutanayāt (by bad counsel a prince comes to ruin, a holy man by wordliness, a son by spoiling, a brahman by not-studying, a family by a bad son), Çâk. I, vs. 22 vayaṃ tattvānveṣān madhukarahatāḥ (to seek after the truth [liter. by seeking — ], it is I, who have been annoyed by the bee). The examples have been selected so as to show, that the different shades of the notion of causality — cause, motive, reason — are promiscuously signified by the ablative.

Many ablatives of causality have assumed the character of adverbs, see 104.

(*1)
How easily this transition is made, will be plain by this example: Mâlav. V, p. 140 vīrasūr iti śabdo ‘yaṃ tanayāt tvām upasthitaḥ. Literally these words signify »the name of mother of a hero” touches you from the part of your son," but as to their meaning they should be rather translated thus »now you deserve the name »m. of a h.” because of your son.” In other terms the abl. of origin is at the same time an abl. of cause.

(*2)
Pāṇini’s rule, which contains this statement, is too narrowly interpreted by the commentaries. His words akartary ṛṇe pañcamī [P. 2, 3, 24] are explained thus: the abl. [alone] is to be used, if the cause be a debt, provided it be not at the same time the agent; examples of which are adduced as śatād baddhaḥ (he is confined for a debt of 100), whereas one must say śatena bandhitaḥ But why should we restrict ṛṇa to its special sense of a »debt of money" and not take the more general meaning of »obligation” and »duty”? If it could be proved that ṛṇa implies also the notion of necessity, ἀνάγχη, the rule would be quite correct, for in the case of direct and unavoidable consequence of an efficient cause the ablative alone is to be used, even of feminine words.

(*3)
Speaking plain, neither the ablat. of bhâvavacanâni nor that of concrete nouns is allowed by Pāṇini’s rules. The sûtras 2, 3, 23-25 name the instrumental as the regular case to denote cause or motive, but with these exceptions, 1° that if the cause be a quality (guṇe) the ablative may be used too, but for feminines [or rather — as the term strī is an ambiguous one — only such as have been made by the fem. endings -ī, ā], 2° that the cause being an ṛṇa, the abl. must be used, and not the instrum. Now, these rules do not leave any room for neither bhâvavacanâni nor concrete nouns, something very strange, because really both classes of words are put in the ablative of cause as often and as well as the gunavacanâni. See the examples adduced in the context.

102. 因果を表すabl.

しかして、なにがしかによる原因、理由、動機は同様にabl.によって表される。すなわち、そこから何らかの帰結が結果する、起源や起点として考えられるのである（*1）。

前に見たようなinst.（72）も同様にこの目的に資し、性質を表す女性名詞の場合においては義務的〔に用いねばならないもの〕である。その他、abl.と因果を表す他動詞はふつう可換であり、そしてそれらが並行して用いられることは稀ではない。
Kathâs. 29, 25 harṣeṇa naṣṭāsyāḥ kṣun na rogataḥ (it is from joy she does not eat, not from illness)
Mṛcch. I, p. 44 anyajanaśaṅkayā khalv idam anuṣṭhitaḥ na darpāt (surely, it has been done by taking her for somebody else, not by insolence)

けれども、効果的な原因が、その効力によって何らかの直接的結果が生じる、何らかの義務や他の拘束力をもつ動機である場合には、abl.のみが用いられる（*2）。具象名詞を原因のabl.に置くことを妨げるものはない（*3）が、それらは頻繁に、とりわけhetoḥ（192）によって、迂言で表現される。

例：
Kathâs. 27, 76 divyāḥ patanty eva śāpān mānuṣayoniṣu (by consequence of a curse celestial beings are borne among men), Panc. 202 kapiñcalaḥ śālibhakṣaṇādatīva
Panc. 49 strīdharṣaṇād vadhyaḥ (he is to be put to death for having insulted a woman)
Hit. 96 bhayād idam āha (from fear he spoke thus)
Ven. II, p. 39 ayaṃ… prīto ‘bhimanyor vadhāt (he is glad on account of Abh.’s death)
Mṛcch. I, p. 45 uttiṣṭhāmi samayataḥ (I will stand up, on condition — )
Kathâs. 30, 112 nājñāyata yadā caurastadā jñāniprasiddhitaḥ / ānāyayām āsa nṛpo hariśarmāṇamāśu tam (as the thief was not found, the king sent forthwith for H. on account of the reputation of his knowledge)
Panc. I, 180 durmantrān nṛpatir naśyati yatiḥ saṅgātsuto lālanāt / vipro ’nadhyayanāt kulaṃ kutanayāt (by bad counsel a prince comes to ruin, a holy man by wordliness, a son by spoiling, a brahman by not-studying, a family by a bad son)
Çâk. I, vs. 22 vayaṃ tattvānveṣān madhukarahatāḥ (to seek after the truth [liter. by seeking — ], it is I, who have been annoyed by the bee)

原因のabl.の多くは副詞的性格を帯びている。104をみよ。

（*1）
この移行がいかに容易になされるかは、この例に明らかである：Mâlav. V, p. 140 vīrasūr iti śabdo ‘yaṃ tanayāt tvām upasthitaḥ。これらの語句は文字通りには「vīrasū（英雄の母）という呼び名は、あなたの息子の側からあなたに届く」を表すが、その意味に関しては、むしろこのように翻訳されるべきである：「今や、あなたの息子のために、あなたはvīrasūの名に値する」と。言い換えると、起源のabl.は同時に原因のabl.でもある。

（*2）
この記述を含むPāṇiniの規則は、注釈家たちによって非常に狭義の解釈がなされている。P. 2, 3, 24 akartary ṛṇe pañcamīはこのように説明される：「債務が原因であり、かつ〔債務が〕行為者（kartṛ）でない場合には、abl.〔単体〕が用いられるべきである」；その例は、śatena bandhitaḥとせねばならないところをśatād baddhaḥ（彼は100の借金のために監禁されている）のように例示される。けれども、どうしてṛṇaの語を「借金」という特殊な意味に限定すべきであって、より一般的な意味である「義務」を取らないのであろうか？　ṛṇaの語が必要性・不可避性（ἀνάγχη）の観念をも暗に含むことを証明できるなら、効果的な原因の直接的かつ不可避の結果のケースでは、f.の語であってもabl.のみを用いるべきであるので、規則は完全に正しい。

（*3）
簡単に言うと、抽象概念を表す語（bhāvavacana）のabl.も、具象名詞（concrete noun）のabl.も、Pāṇiniの規則では許されない。P. 2, 3, 23-25は原因や動機を表す通常の格としてinst.を挙げているが、以下の例外を伴っている：①性質（guṇa）が原因であり、女性名詞―用語strī（astriyām）は曖昧なものであるから、あるいはむしろ女性語尾-īとāで作られた女性名詞のみ―でない、その場合にはabl.も用いられ得る。②ṛṇaが原因である場合には、inst.ではなく、abl.が用いられねばならない。さて、これらの規則には、bhāvavacanaと具象名詞の入り込む余地がない。とても奇妙なことに、実にどちらの種類の語も、性質を表す語（guṇavacana）と同じくらい頻繁に、かつ一緒に、原因のabl.に置かれるからである。（*訳注1）（*訳注2）

（*訳注1）
P. 2, 3, 23 hetau [anabhihite (2.3.1), tṛtīyā (2.3.18)]
P. 2, 3, 24 akartary ṛṇe pañcamī
P. 2, 3, 25 vibhāṣā guṇe 'striyām

（*訳注2）
A dictionary of Sanskrit grammarによれば、bhāvavacanaは”denoting an abstract idea, conveying the abstract notion of a verb”であり、例えばそれこそ「状態」（bhāva）や怒り（rāga）を言う。一方でKar [1991]によれば（細かい論証はないものの）、この区分は動詞にも適用されうる（p. 234）。彼によればgotvamもastiも、padaであれば何であれ、それが「状態」（bhāva）を表すならばbhāvavacanaと見なして良いらしい。

103. Ablative expressive of the side, on which.

IV. Sanskrit, just as Latin, uses the ablative not only for the sake of signifying from what side, but also on what side. Here the ending -taḥ is employed, it seems, by preference, at least in the case of indicating space and direction. So it is said dakṣiṇataḥ (at the right), vāmataḥ (at the left), pārśvataḥ (at the side), pṛṣṭhataḥ (at the back) etc. {Vârtt. on P. 5, 4, 44.} — In figurative sense this abl. is likewise used, as Ch. Up. 4, 17,4 yady ṛkto riṣyet… yadi yajuṣṭaḥ… yadi sāmataḥ (if [the yajña] would be vicious on account of an ṛc, a yajus, a sâma), Âpast. 1, 1, 15 sa hi vidyātas taṃ janayati (v. a. for he is his spiritual father), Mâlav. I, p. 25 madhyasthā bhagavatī nau guṇadoṣataḥ paricchettum arhati (Your Reverence is even-handed; be you, then, the umpire to judge us with respect to our qualities and our shortcomings).

In its metaphorical application this ablativus partis not rarely touches upon the abl. causae, treated in 102. So f. i. with the points of comparison, as R. 2, 34, 9 gāmbhīryāt sāgaropamaḥ (in depth like the ocean = »by its depth” or »as to its depth”).

103. 居る側を表すabl.

IV. サンスクリットは、ちょうどラテン語のように、「…の側から」だけではなく、「…の側に」を表すためにもabl.を用いる。この場合、好みに応じて、少なくとも空間や距離を指示する場合には、-taḥが用いられるようである。よってdakṣiṇataḥ（右に）、vāmataḥ（左に）、pārśvataḥ（脇に）、pṛṣṭhataḥ（後ろに）などとなる。{Vârtt. on P. 5, 4, 44.}—このabl.は比喩的な意味でも用いられる：
Ch. Up. 4, 17,4 yady ṛkto riṣyet… yadi yajuṣṭaḥ… yadi sāmataḥ (if [the yajña] would be vicious on account of an ṛc, a yajus, a sâma)
Âpast. 1, 1, 15 sa hi vidyātas taṃ janayati (v. a. for he is his spiritual father)
Mâlav. I, p. 25 madhyasthā bhagavatī nau guṇadoṣataḥ paricchettum arhati (Your Reverence is even-handed; be you, then, the umpire to judge us with respect to our qualities and our shortcomings)

比喩的用法においては、この距離のabl.（ablativus partis）が、102に述べたる原因のabl.（abl. causae）に接触することも稀ではない。
R. 2, 34, 9 gāmbhīryāt sāgaropamaḥ (in depth like the ocean = »by its depth” or »as to its depth”)

104.

Ablatives of the cause and of the side often have the character of adverbs (77; especially when ending in -taḥ. So svabhāvāt or -vataḥ (by disposition), anulomataḥ (in due order), pratilomataḥ (in inverse order), svavīryataḥ (through one's own exertion), śaktitaḥ (with all one’s power), ādarāt (out of respect), akasmāt (without motive ; on a sudden), and so on. P. 2, 3, 33 gives a special rule for the ablatives kṛcchāt, stokāt, katipayāt, alpāt being interchangeable with the instr. kṛccheṇa etc.; both sets have the character of adverbs, as alpena or alpān muktaḥ (he was released easily).

Rem. Note in comparisons = »by far.” Panc. II, 170 dūrādvaram (by far better).

104. abl.の副詞的性格

原因のabl.と居る側を表すabl.はしばしば副詞的性格をもつ（77）；特に-taḥで終わる場合。 svabhāvāt (/ -vataḥ)（性質により）、anulomataḥ（順を追って）、pratilomataḥ（逆順に）、svavīryataḥ（自分の力で）、śaktitaḥ（全力で）、ādarāt（敬意を表して）、akasmāt（動機なしに；俄に）、等々。P. 2, 3, 33は、inst.（kṛccheṇa等）と交換可能であるabl.kṛcchāt・stokāt・katipayāt・alpātのabl.に特別な規則を与えている；alpena (/ alpān) muktaḥ（彼は容易く開放された）のように、どちらの組み合わせも副詞的性格をもつ。

【補足】
「はるかに」（by far）の比較級に注意せよ。
Panc. II, 170 dūrādvaram (by far better)

105. Ablative of comparison.

Ablative of comparison. — The ablative expressive of the notion on what side, with respect to — is frequently applied in comparisons to signify the thing compared with, provided there be superiority or inferiority or discrepancy (*1).

It joins 1st comparatives; then the abl. = our „than.” Panc. 56 nāstyanyo dhanyataro loke mattas tvattaś ca (there is no happier man in the world than you and I), cp. Lat. nemo te felicior;

2ly positives of any adjective. Daç. 141 bhagavato maghavato ‘pi bhāgyavantam ātmānam ajīgaṇat (he considered, himself fortunate, even in comparison with Lord Indra);

3ly words, expressing superiority or inferiority, such as varam (lit. „the better thing,” = better than), adhika (exceeding), pūrva (superior), atiricyate (to excel), parihīyate (to be inferior), sim. Mudr. I, p. 53 senāśatebhyo ‘dhikā buddhir mama (my mind is outweighing hundreds of armies);

4ly all words, meaning other or different, as anya, itara, apara, bhinna Panc. 208 ṣāḍguṇyād aparo ‘bhiprāyo ‘sti (there is some other contrivance, besides the well-known six expedients).

Here are some more examples. Of 1. — Rgv. 8, 24, 20 vaco ghṛtāt svādīyo madhunaś ca (utterance by voice being sweeter, than ghee and honey); Ch. Up. 3, 14, 3 eṣa ma ātmāntarhṛdaye ‘ṇīyān vrīher vā yavād vā sarṣapād vā śvāmākād vā śyāmākataṇḍulād vā / eṣa ma ātmāntarhṛdaye jyāyān pṛthivyā jyāyān antarikṣāj jyāyāndivo jyāyān ebhyo lokebhyaḥ (he is the Self within my heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He is the self etc., greater than the earth, greater than the sky, greater than heaven, greater than these worlds); Âpast. 1, 13, 19 etena hy ahaṃ yogena bhūyaḥ pūrvasmāt kālāc chrutam akaravam (by this way I have got more learning, than formerly).

of 2. — Panc. 285 bhāryā sarvalokād api vallabhā bhavati (v. a. one's wife is beloved more than anybody else); Hit 16 tato nāstīhi puṇyavān (compared with him nobody is happy here); Utt. II, p. 29 vajrād api kaṭhorāṇi mṛdūni kusumād api / lokottarāṇām chetāṃsi ko hi vijñātum arhati.

of 3. — R. 2, sarga 95*, 53, ekāṅgahīnaṃ hy astreṇa jīvitaṃ maraṇād varam (to live, deprived of one member by your weapon, is better than death), Panc. 142 tvatto ’bhikaḥ paramaṃ suhṛt, Mhbh. 1, 89, 2 pūrvau vayasā bhavadhya (your superior by age), R. 2, 8, 18 kausalyāto ‘tiriktaṃ ca mama śuśrūṣate (be listens much to me, and more than to the Kausalyâ), Kathâs. 53, 10 lakṣād ṛnaṃ na dātuṃ sa jānāti sma kilārthine (indeed, he did not know how to give less than a laxa to an indigent), M. 2, 95 prāpaṇāt sarvakāmānāṃ parityāgo viśiṣyate (giving np desires exceeds obtaining them). Compare this instance from the archaic literature: Ait. Br. 7, 17, 4 gavāṃ trīṇi śatāni tvam avṛṇīśā mat (you have chosen three hundred of cows instead of me).

of 4. — Rgv. 10, 18, 1 panthā itaro devayānāt (the other path, which is not the path of the gods), Ch. Up. 1, 10, 2 neto [= na + ito] ‘nye vidyante (nor are there others but these), Panc. II, 12 sāhāyyaṃ mitrād anyo na saṃdadhe, Prabodh. III, p. 61 jaganmitho bhinnam abhinnam īśvarāt (the creatures so different among themselves, yet not different from God).

(*1)
For in the case of identity, likeness, equivalence the instrum. or gen. is required (62) and the dat. also in the case of counterpoise (85).

105. 比較のabl.

「…の側に」、「…に関して」の概念を表すabl.は、優劣や不一致がある限りにおいて、比較対象を表すために、頻繁に比較に適用される（*1）。

1. 比較級への適用；この場合、abl.は英語の”than”と等しい。ラテン語の”nemo te felicior”と比較せよ。
Panc. 56 nāstyanyo dhanyataro loke mattas tvattaś ca (there is no happier man in the world than you and I)

2. 任意の形容詞の原級
Daç. 141 bhagavato maghavato ‘pi bhāgyavantam ātmānam ajīgaṇat (he considered, himself fortunate, even in comparison with Lord Indra)

3. 以下のような優劣を表す語：varam（lit. 「より良いもの」＝「…より良い」）、adhika（…を超える）、pūrva（優れた）、atiricyate（勝る）、parihīyate（劣る）、等。
Mudr. I, p. 53 senāśatebhyo ‘dhikā buddhir mama (my mind is outweighing hundreds of armies)

4. 「他の」「異なる」を意味するあらゆる語：anya、itara、apara、bhinnaなど。
Panc. 208 ṣāḍguṇyād aparo ‘bhiprāyo ‘sti (there is some other contrivance, besides the well-known six expedients)

さらなる用例：
1.
Rgv. 8, 24, 20 vaco ghṛtāt svādīyo madhunaś ca (utterance by voice being sweeter, than ghee and honey)
Ch. Up. 3, 14, 3 eṣa ma ātmāntarhṛdaye ‘ṇīyān vrīher vā yavād vā sarṣapād vā śvāmākād vā śyāmākataṇḍulād vā / eṣa ma ātmāntarhṛdaye jyāyān pṛthivyā jyāyān antarikṣāj jyāyāndivo jyāyān ebhyo lokebhyaḥ (he is the Self within my heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He is the self etc., greater than the earth, greater than the sky, greater than heaven, greater than these worlds)
Âpast. 1, 13, 19 etena hy ahaṃ yogena bhūyaḥ pūrvasmāt kālāc chrutam akaravam (by this way I have got more learning, than formerly)

2.
Panc. 285 bhāryā sarvalokād api vallabhā bhavati (v. a. one's wife is beloved more than anybody else); Hit 16 tato nāstīhi puṇyavān (compared with him nobody is happy here)
Utt. II, p. 29 vajrād api kaṭhorāṇi mṛdūni kusumād api / lokottarāṇām chetāṃsi ko hi vijñātum arhati

3.
R. 2, sarga 95*, 53, ekāṅgahīnaṃ hy astreṇa jīvitaṃ maraṇād varam (to live, deprived of one member by your weapon, is better than death)
Panc. 142 tvatto ’bhikaḥ paramaṃ suhṛt
Mhbh. 1, 89, 2 pūrvau vayasā bhavadhya (your superior by age)
R. 2, 8, 18 kausalyāto ‘tiriktaṃ ca mama śuśrūṣate (be listens much to me, and more than to the Kausalyâ)
Kathâs. 53, 10 lakṣād ṛnaṃ na dātuṃ sa jānāti sma kilārthine (indeed, he did not know how to give less than a laxa to an indigent)
M. 2, 95 prāpaṇāt sarvakāmānāṃ parityāgo viśiṣyate (giving np desires exceeds obtaining them)

古い文献からのこの用例と比較せよ：
Ait. Br. 7, 17, 4 gavāṃ trīṇi śatāni tvam avṛṇīśā mat (you have chosen three hundred of cows instead of me)

4.
Rgv. 10, 18, 1 panthā itaro devayānāt (the other path, which is not the path of the gods)
Ch. Up. 1, 10, 2 neto [= na + ito] ‘nye vidyante (nor are there others but these)
Panc. II, 12 sāhāyyaṃ mitrād anyo na saṃdadhe
Prabodh. III, p. 61 jaganmitho bhinnam abhinnam īśvarāt (the creatures so different among themselves, yet not different from God)

（*1）
独自性・類似性・等価を表す場合には、inst.かgen.が（62）、釣り合いを表す場合にはdat.も（85）、必要とされる。

106.

Observations on the abl. of comparison.

Rem. 1. Our »than” with the comparative is to be rendered in Sanskrit by the ablative. Such restrictions, as for instance limit the faculty of using the abl. of comparison in Latin, do not exist in Sanskrit. It is impossible to say in Latin dat tibi plus me = »he gives to you more than to me,” but it must be said plus quam mihi. In Sanskrit nothing impedes such sentences as tubhyaṃ dadāti matta adhikam. So Mâlat. X, p. 164 sneho mātur mayi samadhikas tena yuktas tavāpi (hence, you must bear more affection towards me, than towards your own mother).

Rem. 2. Note the abl. with such words as: double, treble etc. sim. M. 8 , 289 mūlyāt pañcaguṇo daṇḍaḥ (a fine of five times the value).

Rem. 3. If it is to be said no other than, nobody but, any phrase with the meaning »but for” may be used instead of the abl. Panc. 176 tvāṃ muktvānyo na jñāsyati (no other but you will know it), ibid. 160 tvad varjamanyo bhartā manasy api me na bhaviṣyati — Then, the ablative may also be used even without anya, as Kumâras. 6, 44 yasmin nāntakaḥ kusumāyudhāt » where there is found no [other] death but the god with the flowery arrows [no other Mâra but Mâra = Kâma].”
In Patañjali I have met with some instances of a rather pleonastic idiom, the neuter anyad with abl. = »but for” put before the ablat., though the adj. anya precedes, f. i. Pat. 1, 279 ko ‘nyo dvitīyaḥ sahāyo bhavitum arhaty anyad ata upasargāt (what else ought to accompany it, if not this preposition), cp. p. 445, line 2; p. 447, line 4; p. 323, line 6. This adverbial use of anyad (cp. Greek ἀλλά, and such phrases as οὐὄὲν ἄλλο… ἀλλ’ ἤ) is confirmed by its being named among the nipâtâs in the gaṇa svarādi (Kaç. I, p. 17, line 10).

Rem. 4. Çak. VII maghavataḥ satkriyāviśeṣād anupayuktam ivātmānaṃ samarthaye (I do not hold myself for deserving the extraordinary honour bestowed upon me by Indra) is an instance of this abl. with the negative anupayukta (not fit); the abl. would be impossible here, but for the negation.

106. 比較のabl.についての所見

比較のabl.についての所見：

【補足1】
比較級を伴う英語の”than”は、サンスクリットではabl.で翻訳される。ラテン語において比較のabl.の使用範囲を制限するような限定は、サンスクリットには存在しない。ラテン語では”dat tibi plus me”（彼は君に、私に〔与える〕より多くを与える）とはできず、”plus quam mihi”とせねばならない。サンスクリットでは、tubhyaṃ dadāti matta adhikamのような文が許される。
Mâlat. X, p. 164 sneho mātur mayi samadhikas tena yuktas tavāpi (hence, you must bear more affection towards me, than towards your own mother)

【補足2】
2倍・重（double）、3倍・重（treble）等のような語を伴うabl.に注意せよ。
M. 8 , 289 mūlyāt pañcaguṇo daṇḍaḥ (a fine of five times the value)

【補足3】
「…に他ならない」（no other than）、「…以外誰も…ない」（nobody but）を言う場合には、「…がなければ」（but for）を伴う任意の語句がabl.の代わりに用いられる。
Panc. 176 tvāṃ muktvānyo na jñāsyati (no other but you will know it)
ibid. 160 tvad varjamanyo bhartā manasy api me na bhaviṣyati
その場合、abl.がanya抜きであっても用いられることがある。
Kumâras. 6, 44 yasmin nāntakaḥ kusumāyudhāt » where there is found no [other] death but the god with the flowery arrows [no other Mâra but Mâra = Kâma].”

Patañjali〔の著作〕では、むしろ冗語法的なイディオムの用例が見られ、形容詞anyaが先行し、abl.を伴うanyadのn.（＝「…がなければ」（but for））がabl.の前に置かれる。
Pat. 1, 279 ko ‘nyo dvitīyaḥ sahāyo bhavitum arhaty anyad ata upasargāt (what else ought to accompany it, if not this preposition)

p. 445 l. 2, p.447 l. 4, p. 323 l. 6と比較せよ。このanyad副詞的用法（古代ギリシャ語のἀλλάやοὐὄὲν ἄλλο… ἀλλ’ ἤ等と比較せよ。）はgaṇa：svarādi中に挙げられることで認められている（Kaç. I, p. 17, l. 10；P. 1, 1, 37）。

【補足4】
Çak. VII maghavataḥ satkriyāviśeṣād anupayuktam ivātmānaṃ samarthaye (I do not hold myself for deserving the extraordinary honour bestowed upon me by Indra)
否定のanupayukta（適しない）を伴うabl.の用例。ここでは、否定を除いてabl.は用い得ない。

107. Instrumental of comparison.

In the archaic and epic dialect an instrumental of comparison is sometimes instead of the ablative. — So R. 2, 26, 33 prāṇaiḥ priyatarau mama instead of prāṇebhyaḥ, ibid. 2, 48, 36 sutair hi tāsām adhiko ‘pi so ’bhavat (he was to these women even more than their own sons), comm. sutaiḥ / tṛtīyārṣī, ib. 1, 54, 15 na tvayā balavattaraḥ / viśvāmitraḥ

Genitive of comparison.

Rem. Such passages as R. 6, 24, 28 iṣvastre ‘py adhiko rājñaḥ kārtavīryasya lakṣmaṇaḥ (and in archery L. even exceeds king K.), Panc. 28 [and R. 1, 47, 22] nāsti dhanyataro mama, Panc. IV, 7 kācin mamaivāparā (any woman else but I) show that even a genitive of comparison has been used.

107. 比較のinst.

ヴェーダおよび叙事詩サンスクリットでは、比較のinst.がabl.の代わりに用いられることがある。
R. 2, 26, 33 prāṇaiḥ priyatarau mama instead of prāṇebhyaḥ
ibid. 2, 48, 36 sutair hi tāsām adhiko ‘pi so ’bhavat (he was to these women even more than their own sons) （一般にはsutaiḥ / tṛtīyārṣī）
ib. 1, 54, 15 na tvayā balavattaraḥ / viśvāmitraḥ

【補足】
以下の用例は、比較のgen.も用いられていることを提示している。
R. 6, 24, 28 iṣvastre ‘py adhiko rājñaḥ kārtavīryasya lakṣmaṇaḥ (and in archery L. even exceeds king K.)
Panc. 28 [and R. 1, 47, 22] nāsti dhanyataro mama
Panc. IV, 7 kācin mamaivāparā (any woman else but I)

108. The ablatives in -taḥ.

In the foregoing the ending taḥ has been considered as if it possessed the full worth of the regular case-endings of the ablative. Yet a full and complete identity between them may alone be stated for the pronouns. Pâṇini gives some rules about -taḥ affixed to nouns, which show that its sphere of employment, though mostly coinciding with that of the ablative, is sometimes a different one. {P. 5, 3, 7.}

1ly With hīyate and ruh it is forbidden to express the »whence” by the forms in -taḥ. Therefore svargād dhīyate / parvatād avarohati, not svargato hīyate, parvatato ‘varohati. {P. 5, 4, 45.}

2ly Excelling or being weak in, blaming on account of, wickedness with respect to is to be denoted by the instrumental, or by -taḥ, not by the ablative proper. {P. 5, 4, 46; 47.} — For this reason, in the verse quoted by Pat. I, p. 2 duṣṭaḥ śabdaḥ svarato varṇato vā (a word, wrong on account of its accent or of its sound), svarato and varṇataḥ are interchangeable with svareṇa and varṇena, not with svarāt and varṇāt. Likewise, in Ch. Up. 4, 17, 4 — quoted page 77 of this book — ṛktaḥ / yajuṣṭaḥ / sāmataḥ are synonymous with the instrum., and the abl. ṛcaḥ / yujuṣaḥ / sāmnaḥ would not be allowed.

Rem. It should however be remembered, that this rule does not apply neither to the points of comparison — f. i. gāmbhīryāt sāgaropamaḥ — nor to the ablative of comparison.

3ly If the ablative is to express the »whence” — except in the case recorded sub 1 — taḥ is equivalent with the regular case-endings. {P. 5, 4, 45.} The same applies to the abl., depending on the prepos. prati. {P. 5, 4, 44.}

Rem. Pâṇini does not give any rule about using the abl. in taḥ with such adverbs and pronouns as ṛte, vinā, anya. Now, ablatives of that kind are certainly not expressing the apâdâna, as they are taught in the third chapter of the 2nd adhyâya, not in the fourth of the 1st. Accordingly it would not be allowed using -taḥ with them. Yet practice is not wholly consistent therewith, f. i. ā mūlataḥ = ā mūlāt

4ly In two cases -taḥ is interchangeable with a genitive, but not with an abl. a.) when expressing the standing on one’s side devā arjunato (or arjunasya) ‘bhavan, {P. 5, 4, 48.} b.) if denoting the disease, against which one applies some remedy or cure: pravāhikātaḥ (or -kāyāḥ) kuru (give something against diarrhoea). {P. 5, 4, 49.}

108. -taḥのabl.

上述の接尾辞-taḥは、通常のabl.格語尾の持つすべての効果を持つものと見なされている。けれども、それらの間の完全な同一性は、代名詞についてのみ言い得る。Pāṇiniは、大抵はabl.の使用領域と一致するが時に異なることもある、名詞に付される-taḥについて、いくつかの規則を与えている。{P. 5, 3, 7.}

1. hīyate（√hā, pass.）と√ruhを伴う場合、-taḥの形で「…から」を表すことは許されない。よって、svargato hīyateやparvatato ‘varohatiではなくsvargād dhīyate、parvatād avarohatiとなる。{P. 5, 4, 45.}

2. 「…に」勝る・劣る、「…のために」避難する、「…に関する」不正、はinst.か-taḥで表され、abl.自体は用いられない。{P. 5, 4, 46; 47.}—このため、Pat. I, p. 2 duṣṭaḥ śabdaḥ svarato varṇato vā (a word, wrong on account of its accent or of its sound)で引用される詩節では、svaratoとvarṇataḥはsvareṇa・varṇenaと交換できるが、svarāt・varṇātとは出来ない。同様に、本書の103で引用したるCh. Up. 4, 17, 4では、ṛktaḥ / yajuṣṭaḥ / sāmataḥはinst.のそれと同義で、abl.のṛcaḥ / yujuṣaḥ / sāmnaḥは許されない。

【補足】
この規則は、実際には、比較の基準（例えばgāmbhīryāt sāgaropamaḥ）と比較のabl.に適用される、ということを記憶しておくべきである。

3. 前の1.の記述を除いて、abl.が「…から」を表す場合、-taḥは通常の格語尾と等しい。同じことが前置詞pratiに係るabl.にも適用される。{P. 5, 4, 44.}

【補足】
Pāṇiniは、ṛte、vinā、anyaのような副詞や代名詞を伴うabl.-taḥの用法について、いかなる規則も与えていない。ところで、〔パーニニ・スートラの〕1章4節ではなく2章3節で説かれているように、この類のabl.はapādāna（取り除くこと / 第5格）を表さない。したがって、-taḥをこれらと用いることは許されない。けれども、例えばā mūlataḥがā mūlātと等しいなど、実情としては、完全に矛盾がないことはない。

4. 2つのケースにおいては、-taḥはabl.でなくgen.と交換可能である：a.) 「〔人物〕の側に立つ」を表す場合（devā arjunato (/ arjunasya) ‘bhavan）と、b.) それに対して治療が施される病気を表す場合（pravāhikātaḥ (/ -kāyāḥ) kuru（下痢に対して何かしら対処しなさい））。{P. 5, 4, 49.}