151.

The apparatus for periphrasing case-relations may be classed into three main categories, viz. 1. prepositions, 2. noun-cases, 3. verbal forms. The boundary between the first class and the second is in some degree unsettled and floating; of the noun-cases concerned here a great deal, indeed — viz. such words as antareṇa, samam, ṛte, prabhṛti, those in -taḥ etc. — are construed in the same way as the old and genuine prepositions, whereas others are always felt as nouns and construed accordingly — of the kind are nimittena, balāt, vaśāt, hetoḥ, dvāreṇa, madhye etc.

The third class is made up of gerunds — as ārabhya, ādāya, uddiśya, āsthāya, muktvā, adhikṛtya, etc. — or participles in -ta — viz. yukta, sahita, rahita, hīna, gata and the like.

151. 格の迂言の3分類

格-関係を迂言するための用具は、3つの主要なカテゴリに分類することができる。すなわち、1. 前置詞（preposition）、2. 名詞-格（noun-case）、3. 動詞的形態（verbal form）である。1.と2.の境界は、ある程度不安定で揺れ動いている；ここで関与する名詞-格の多くは—すなわち、antareṇa、samam、ṛte、prabhṛti、-taḥのabl.などは—実際、古く純粋な前置詞と同様に解釈されるが、他は常に名詞として受容され、それに応じて解釈される—この種はnimittena、balāt、vaśāt、hetoḥ、dvāreṇa、madhyeなど。

3.は、ārabhya、ādāya、uddiśya、āsthāya、muktvā、adhikṛtyaなどのような動名詞や分詞-ta—すなわちyukta、sahita、rahita、hīna、gataなど—から成る。

152. Prepositions.

Sanskrit prepositions should rather be styled „post-positions,” as they are generally put behind the nouns, they are construed with, ā being the one, that is always put before. As a rule, they are also allowed to be compounded with their nouns; in that case, the preposition is generally the former member (*1).

(*1)
It is wrong to say that the noun-case, attending on the prepos., is governed by it, for it is not the preposition, that causes the case, but it is the general bearing of the case, which is qualified and limited by the preposition,

152. 前置詞

サンスクリットの前置詞は、ふつう名詞の後ろに置かれるので、むしろ「後置詞」（post-position）と呼称されるべきである。ただしāは常に前に置かれる。原則として、前置詞は名詞と合成することもできる；その場合、前置詞はふつう前に来る（*1）。

（*1）
前置詞を伴う名詞-格がそ〔の前置詞〕に支配される（governed）、というのは間違っている。というのも、格（case）の原因となるのは前置詞ではなく、前置詞によって修飾・限定されるのは格の一般的意味だからである。

153.

The archaic dialect used more prepositions and used them oftener, than the classic language does. The more we go back in time, the greater the number and the variety of idioms. So for instance, in the days of Pâṇini some prepositions — adhi, abhi, upa, pari — seem to have been in common use, but in classic literature they are, if at all, rarely met with.

Rem. The vaidik mantras contain accordingly a still greater number of prepp. and are displaying a still greater variety and manifoldness in employing them. So the old words sanituḥ (without) preceded by an acc., its synonym sanutaḥ preceded by an abl., sajuḥ (with) construed with instrum., do not occur but in the mantras, likewise tiraḥ and paraḥ, see 160, — The upasargas ava, niḥ, vi do not do duty of karmapravacanîya, but for a few passages; Pâṇini does not mention them in his list of karmaprav., nor are they used so in the liturgical books of the Veda. The once prepositional employment of niḥ is proved by compounds of the type niṣpravāṇi (fresh from the loom), niṣkauśāmbi (from Kauçâmbi), if compared with anugaṅgam, atikhaṭva (P. 2, 2, 18 with vârtt.) etc.

153. 古語における前置詞

ヴェーダ語は、古典サンスクリットよりもたくさんの前置詞をより頻繁に用いる。時を遡るほどイディオムの多様性も増す。よって例えば、ある前置詞—adhi、abhi、upa、pari—はPāṇiniの時代において広く用いられているようであるが、古典サンスクリット文献にあっては、あったとしても稀に見られるのみである。

【補足】
したがって、ヴェーダのマントラはより多くの種類の前置詞を含み、さらにそれらの使用において、さらなる多種多様さを見せる。よってacc.が先行するsanituḥ（…なしに）、その同義語で、abl.が先行するsanutaḥ、inst.に係るsajuḥ（…と、…を伴う）、のような古語はマントラ以外では起こらない。tiraḥとparaḥも同様。160をみよ。—upasargaのava、niḥ、viは、いくつかの文を除いてはkarmapravacanīyaのはたらきをしない；Pāṇiniは、彼のkarmapravacanīyaのリストにおいてそれらに言及せず、ヴェーダの祭儀書でそのように用いられることもない。 前置詞niḥの使用は、anugaṅgamやatikhaṭva（P. 2, 2, 18 with vârtt.）などと比較すると、niṣpravāṇi（織機から出たばかりの、まっさらな）やniṣkauśāmbi（Kauśāmbiからの）の類の複合語によって証明される。

154.

The old prepositions are, in alphabetical order:
1. ati (*1)）
2. adhaḥ
3. adhi*
4. anu*
5. antaḥ
6. apa*
7. abhi*
8. ā*
9. upa*
10. upari
11. tiraḥ
12. paraḥ
13. pari*
14. puraḥ
15. purā
16. prati*
17. bahiḥ
18. vinā
19. saha

Of them, nine (the numbers 1, 3, 6, 7, 9, 11, 12, 13, 15) are obsolete or at least used extremely seldom in the classic dialect.

(*1)
Those marked by an asterisk are karmapravacanîya, see foot-note on p. 114. Hence the other (no. 2, 5, 10, 11, 12, 14, 15, 17-19) do not share the appellation upasarga, even when put close to a verb.

154. 古い前置詞のリスト

古い前置詞は、アルファベット順では以下の通り： 1. ati （*1））
2. adhaḥ
3. adhi*
4. anu*
5. antaḥ
6. apa*
7. abhi*
8. ā*
9. upa*
10. upari
11. tiraḥ
12. paraḥ
13. pari*
14. puraḥ
15. purā
16. prati*
17. bahiḥ
18. vinā
19. saha

これらのうち9つ（1、3、6、7、9、11、12、13、15）は、古典サンスクリットにおいては廃れたか、少なくとも滅多に用いられないかである。

（*1）
アスタリスク*でマークされているのはkarmapravacanīyaである。I.の脚注をみよ。したがって、その他（2、5、10、11、12、14、15、17-19）は、動詞の近くに置かれる場合であってもupasargaの名を持たない。

155. ati.

1. ati is rarely used as a prepos., however frequent, when mere adverb = »exceedingly, very.” {P. 1, 4, 95.} (*a) When prepos. it agrees with accus. Ait. Br. 4, 6, 13 ati vai prajātmānam ati paśavaḥ (offspring, indeed, and cattle have the precedence above the husbandman himself); Mhbh. 1, 110, 1 Bhîshma says idaṃ naḥ prathitaṃ kulam / aty anyān pṛthivīpālān pṛthivyām adhirājyabhāk (our renowned family deserves the sovereignty over the earth above other princes).

Rem. When being compounded with its noun, the compound is adverb: atinidram (beyond one’s sleep). {P. 2, l, 6.}

(*1)
The Kâçikâ gives no example of ati being employed aea preposition; it does illustrate but its being = »too much” or = very well.” Pâṇini, however, must have thought also of the preposition ati. — Patañjali

does not comment on this sûtra.

155. ati.

1. atiは滅多に前置詞として用いられないが、単なる副詞（＝「極めて、とても」）の場合はしばしばそのように用いられる。{P. 1, 4, 95.}（*1） 前置詞の場合にはacc.と一致する。
Ait. Br. 4, 6, 13 ati vai prajātmānam ati paśavaḥ (offspring, indeed, and cattle have the precedence above the husbandman himself)
Mhbh. 1, 110, 1 Bhîshma says idaṃ naḥ prathitaṃ kulam / aty anyān pṛthivīpālān pṛthivyām adhirājyabhāk (our renowned family deserves the sovereignty over the earth above other princes)

【補足】
名詞と複合する場合、その複合語は副詞である：atinidram (beyond one’s sleep)。{P. 2, l, 6.}

（*1）
Kâç.は、前置詞として用いられるatiの用例を与えていない；「…すぎる」や「非常に、とても」のatiを説明するのみである。けれども、Pāṇiniは前置詞のatiについても考えていたに違いない。—Patañjaliはこのスートラに注釈していない。

156. adhi.

3. adhi is of frequent occurrence in the archaic and old epic writings. In the classic dialect it is still used to express the relation between the ruler and the ruled, as well the ruling over as the standing under; then it is construed with a locative. {P. 1, 4, 97.} It is said either adhi pañcāleṣu brahmadattaḥ (Brahmadatta [ruling] over the Pancâlas) or adhi brahmadatte pañcālāḥ (the P. under Br,) . So Daç. 112 adyaiva prahāravarmaṇyadhi videhā jātāḥ (*1).

When put twice, it agrees with the accusative (171 R.)

When compounded with its noun, the compound is an adverb and is equivalent to the simple locative of the noun, especially to the nimittasaptamî (147): adhistri (with respect to women), adhidaivatam (with respect to the deity), etc.

Rem. In the older dialect adhi is joined by loc., abl. and acc. With loc. it indicates the surface »on,” as in the old verse quoted by Pat. I, p. 4 bhadraiṣāṃ lakṣmīr nihitādhi vāci (holy bliss is seated on their tongues). — With abl. it signifies the coming »from”. — With acc. it is= »over, on [a surface];” so it is often met with in mantras, sometimes in the brâhmaṇas. Çat. Br. 1, 1, 4, 3 kṛṣṇājinam adhi dīkṣante.

(*1)
According to P. 1, 4, 98 in the case of adhikṛ (to appoint over) it may be said optionally either atra mām adhi kariṣyati or atra mām adhikariṣyati (he will put me over it). The Petrop. Dict., — I, p. 142 s. v. adhi 2) α) β)— wrongly takes mām for the word construed with adhi. It is not the acc. mām but the locat. atra, which stands in construction with the preposition, as is plainly shown by the meaning of the sentence.

156. adhi.

3. adhiは、古代の文献および古い叙事詩によく見られる。古典サンスクリットではまだ、支配者と被-支配者との間の関係を表現するために（「支配する」（rule over）と「支配される」（stand under）が等しく）用いられている；その場合はloc.を取る。{P. 1, 4, 97.} なのでadhi pañcāleṣu brahmadattaḥ (Brahmadatta [ruling] over the Pancâlas)かadhi brahmadatte pañcālāḥ (the P. under Br,)となる。
Daç. 112 adyaiva prahāravarmaṇyadhi videhā jātāḥ （*1）

2度繰り返される場合、acc.に一致する（171-補足）。

名詞と複合する場合、複合語は副詞であり、単なる名詞のloc.、とりわけnimittasaptamī（147）と等しい：adhistri（女に関して）、adhidaivatam（神性について）など。

【補足】
より古いサンスクリットでは、adhiはloc.とabl.とacc.を伴う。loc.の場合、Pat. I, p. 4 bhadraiṣāṃ lakṣmīr nihitādhi vāci (holy bliss is seated on their tongues)に引用される詩節のように「…の上に」を表す。—abl.の場合、「…から」来ることを表す。—acc.の場合、「…の上方に」（over）や「…の上に」（on）を表す；これはしばしばマントラに、時にブラーフマナ文献に見られる。
Çat. Br. 1, 1, 4, 3 kṛṣṇājinam adhi dīkṣante

（*1）
P. 1, 4, 98によれば、adhi√kṛ（命じる）の場合には、任意でatra mām adhi kariṣyatiかatra mām adhikariṣyati（he will put me over it）かのどちらかになる。Sanskrit Wörterbuch（I, p. 142 s. v. adhi 2) α) β)）は、māmをadhiと文法的に結びついた語として取り違えている。文の意味から明らかなように、前置詞と構文を成すのはacc.のmāmではなくloc.のatraである。

157. apa.

6. apa with ablat. is mentioned by Pâṇini (1, 4, 88; 2, 1, 12; 2, 3, 10). The standing example of his commentators is apa trigar tebhyo vṛṣṭo devaḥ (it has rained outside Trig.). No other instances are known.

157. apa

6. abl.を伴うapaはPāṇiniが言及している（P. 1, 4, 88; 2, 1, 12; 2, 3, 10）。注釈者の用いるお決まりの例はapa trigar tebhyo vṛṣṭo devaḥ (it has rained outside Trig.)である。他の例は知られない。

158. abhi and pari.

7. abhi and 13. pari, both with acc., are almost synonymous, cp. Greek ἀμφί and περί.

They had of old the meaning ,round, about,” when in metaphorical sense, also »concerning, on.” In literature examples of pari are extremely rare, if they occur at all; it seems to have soon antiquated. Instances of abhi are met with, especially in the archaic dialect. Kâç. on P. 2, 1, 14 agnim abhi — or abhyagni [compound adverb] — śalabhāḥ patanti (the fire-flies hover round the fire); Ch. Up. 4, 6, 1 abhi sāyam (about the evening); Kaṭh. 1, 10 vītamanyur gautamo mām abhi (G. feels no anger against me).

Rem. 1. Pâṇini (1, 4, 90) (*1) teaches a fourfold employment of pariḥ a.) it denotes a mark, b.) it expresses a quality, c.) it signifies that which falls to one’s share, d.) it is used in a distributive sense. The same is stated for anu and prati; also for abhi, save that it cannot be karmapravacanîya in the case c.). The Kâçikâ illustrates this rule by these examples: a.) vṛkṣaṃ pari — or prati or anu or abhi — vadyotate vadyut »the lightning flashes round the tree;” b.) sādhur devadatto mātaram abhi — or anu or prati or pari — »N.N. is good for his mother;” d.) vṛkṣaṃ vṛkṣam abhi — or anu or prati or pari — siñcati »he waters one tree after another,” (*2) whereas c.) yad atra māṃ pari — or prati or anu — syāt tad doyatām »give me whatever be my share of it,” but yad atra mām abhiṣyāt, here abhi is upasarga not karmapravacanîya.
In the dialect of tha vaidik mantras, indeed, both abhi and pari display this large sphere of employment, almost the same as that of prati in classic Sanskrit, see 179. With abhi cp. the like use of Greek ἀμφί, Germ. um, Dutch om.

Rem. 2. To the obsolete abhi and pari classic Sanskrit has substituted their derivatives abhitaḥ and paritaḥ, which however are only used of space. See 186.

Rem. 3. An ablative is taught with pari, when = apa (157). {P. 2, 3, 10.} Then the prepos. should be put twice: pari pari trigartebhyo vṛṣṭo devaḥ. {P. 8, 1, 5.} In literature, however, pari with abl. is as little met with as apa, except the vaidik mantras, but there it has a larger employment, being = Lat. ex or ab.

(*1)
P. 1, 4, 90 lakṣaṇetthambhūtākhyānabhāgavīpsāsu pratiparyanavaḥ
P. 1, 4, 91 abhir abhāge

(*2)
When used in a distributive sense, anu, abhi, pari are rather to be considered adverbs; vṛkṣaṃ vṛkṣam anu siñcati is literally = »he waters tree tree successively,” similarly -pari or -abhi siñcati he waters tree tree roundabout.” Cp. such passages as R. 3, 47, 10 ayācatārthair anvarthaiḥ »he entreated [her] by [offering her] grants after grants” lit. grants grants successively.

158. abhi、pari

7. abhiと13. pariのacc.を伴うものはほとんど同義語である。古代ギリシャ語のἀμφί・περίと比較せよ。

これらは古い意味（「…の近くに」（round, about））を持っていた。比喩的な意味（「…に関して」（concering）、「…について」（on））においてもである。文献においては、pariの例は、あったとしても極めて稀である；これはすぐに古びたらしい。abhiの例は特に古代のサンスクリットで見られる。
Kâç. on P. 2, 1, 14 agnim abhi — or abhyagni [compound adverb] — śalabhāḥ patanti (the fire-flies hover round the fire)
Ch. Up. 4, 6, 1 abhi sāyam (about the evening) Kaṭh. 1, 10 vītamanyur gautamo mām abhi (G. feels no anger against me)

【補足1】
P. 1, 4, 90（*1）はpariḥの4種の用法を説いている：a.) 特徴（lakṣaṇa）を表す、b.) 状態（itthambhūtākhyāna）を表す、c.) ある者の支配下にあるもの（bhāga）を表す、d.) 配分的な意味（vīpsā）で用いられる、である。同じことがanuとpratiでも表される；abhiもそうであるが、c.)の場合にはkarmapravacanīyaにはならない。Kâç.は以下の例によってこの規則を説明している：
a.) vṛkṣaṃ 〈pari / prati / anu / abhi〉 vadyotate vadyut »the lightning flashes round the tree”
b.) sādhur devadatto mātaram 〈abhi / anu / prati / pari〉 »N.N. is good for his mother”
c.) yad atra māṃ 〈pari / prati / anu〉 syāt tad doyatām
d.) vṛkṣaṃ vṛkṣam 〈abhi / anu / prati / pari〉 siñcati »he waters one tree after another”（*2）

c.)はyad atra mām abhiṣyātともできるが、ここでのabhiはkarmapravacanīyaではなくupasargaである。
実際、ヴェーダのマントラでは、abhiとpariは共に、古典サンスクリットのpratiとほぼ同じ、この大きな使用範囲を示す。179をみよ。abhiに関しては、古代ギリシャ語の”ἀμφί”、ドイツ語の”um”、オランダ語の”om”の似た用法と比較せよ。

【補足2】
廃れたabhiとpariについては、古典サンスクリットでは、それらの派生語であるabhitaḥとparitaḥを代わりに用いるが、これらは空間を表すためにのみ用いられる。（186）をみよ。

【補足3】
apaと同じ意味のpariはabl.を取る（157）。{P. 2, 3, 10.} その場合、前置詞は2度繰り返される：pari pari trigartebhyo vṛṣṭo devaḥ。 {P. 8, 1, 5.} しかしながら文献では、abl.を伴うpariは、ヴェーダのマントラを除いてはapaと同じくらいに稀である。けれども、ラテン語の”ex”や”ab”と同じような用法に関しては、多い。

（*1）
P. 1, 4, 90 lakṣaṇetthambhūtākhyānabhāgavīpsāsu pratiparyanavaḥ
P. 1, 4, 91 abhir abhāge

（*2）
配分的な意味で用いられる場合、anu、abhi、pariはむしろ副詞と見なされる；文字通りにはvṛkṣaṃ vṛkṣam anu siñcatiは「彼は木木に水をやり続けている」となる。〈-pari / -abhi〉 siñcatiの場合も同様（「彼は木木の周りに水をやる」）。R. 3, 47, 10 ayācatārthair anvarthaiḥ »he entreated [her] by [offering her] grants after grants (lit. grants grants successively)”のような文と比較せよ。

159. upa.

9. upa is frequent in the vaidik mantras, afterwards rare. P. 1, 4, 87 classes it among the karmapravacanîya, 1. to denote a »going beyond,” then it is construed with a locat. upa niṣke kāṣapiṇam (by a karshâp. more than a nishka), 2. to denote inferiority, then it complies with the acc. upa śākaṭāyanaṃ vaiyākaraṇāḥ {P. 2, 3, 9.}

Rem. 1. According to the commentaries on P. 2, 1, 6 upa, like abhi, expresses nearness, when compounded with its noun: upakumbham (near the pot). So Daç. 99 upakanyakāpuram (near the zenana).

Rem. 2. In the vaidik mantras upa is construed with acc., loc., instr. and is expressive of nearness. Rgv. 1, 23, 17 amūryā upa sūrye yābhir vā sūryaḥ saha. — With accus., I have met with this instance in epic poetry. R. 3, 37, 21 Mârîca dissuades the rapture of Sîtâ. on account of the irresistible power of great Râma dṛṣṭaś cet tvaṃ raṇe tena tadantam upa jīvitam (if he will meet you [Râvaṇa] in battle, then your life is on its end).

159. upa

9. upaはヴェーダのマントラにおいて頻繁であり、その後は稀である。P. 1, 4, 87はこれをkarmapravacanīyaに分類する：1. 「卓越した」を表す場合にはloc.を取る（upa niṣke kāṣapiṇam (by a karshâp. more than a nishka)）、2. 劣等を表すならacc.に従う（upa śākaṭāyanaṃ vaiyākaraṇāḥ）。{P. 2, 3, 9.}

【補足1】
P. 2, 1, 6の諸注釈によれば、upaはabhiと同様に、名詞と複合する際には近さを表す：upakumbham（水瓶の近くに）。 Daç. 99 upakanyakāpuram (near the zenana)

【補足2】
ヴェーダのマントラでは、upaはacc.・loc.・inst.に係り、近さを表す。
Rgv. 1, 23, 17 amūryā upa sūrye yābhir vā sūryaḥ saha

acc.を伴うものについては叙事詩に用例が見られる。
R. 3, 37, 21 Mârîca dissuades the rapture of Sîtâ. on account of the irresistible power of great Râma dṛṣṭaś cet tvaṃ raṇe tena tadantam upa jīvitam (if he will meet you [Râvaṇa] in battle, then your life is on its end)

160. tiraḥ.

11. tiraḥ — in form and meaning = Lat. trans — does duty of a prepos. in the archaic dialect of the brâhmaṇas etc. It is found partly with acc. = »athwart, through, beyond,” partly with abl. »beyond, out of reach of:” Çat. Br. 3, 3, 4, 6 tara iva vai devā manuṣyebhyaḥ. Cp. the ablat. with tiras karoti and other words of concealing (97).

12. paraḥ (beyond) with instrum., abl. or acc. is restricted to the vaidik mantras.

13. pari see 168.

160. tiraḥ

11. tiraḥ—ラテン語の”trans”と形態・意味の等しい—は、ブラーフマナ文献などの古いサンスクリットでは前置詞のはたらきをする。一部はacc.を伴って（＝「…を横切って」、「…を通って」、「…を越えて」）、また一部はabl.を伴って（＝「…を越えて」、「…に及ばない」）いるのが見られる。
Çat. Br. 3, 3, 4, 6 tara iva vai devā manuṣyebhyaḥ

tiras karotiおよび「隠す」を表す他の語を伴うabl.と比較せよ（97）。

12. inst.・abl.・acc.を伴うparaḥ (beyond)はヴェーダのマントラに限られる。

13. pari 168をみよ。

161. purā.

14. purā with ablative is a time-denoting prepos. of the archaic and epic dialect. It means »before.” Âçv. Gṛhy. 1, 15, 1 purānyair ālambhāt (before his being touched by others), Ch. Up. 2, 24, 3 purā prātaranuvākasyopākaraṇāt (before the beginning of the prâtaranuvâka). Cp. 175.

Rem. Sometimes purā may have expressed separation. Ṛgv. 8, 44, 30 purā ‘gne duritebhyaḥ purā mṛdhrebhyaḥ kave pra ṇa āyurvaso tira (extend our life, Agni, keeping it, wise being, far off from misfortune etc.), Ait. Br. 2, 6, 14 purā nābhyā apiśaso vapām utkhidatāt (he must out out the omentum without hurting the navel).

161. purā

14. abl.を伴うpurāは、ヴェーダ語と叙事詩サンスクリットにおいては時間を表す前置詞である。これは「…の前に」（before）を表す。
Âçv. Gṛhy. 1, 15, 1 purānyair ālambhāt (before his being touched by others)
Ch. Up. 2, 24, 3 purā prātaranuvākasyopākaraṇāt (before the beginning of the prâtaranuvâka)

175と比較せよ。

【補足】
purāは分離を表すことがある。
Ṛgv. 8, 44, 30 purā ‘gne duritebhyaḥ purā mṛdhrebhyaḥ kave pra ṇa āyurvaso tira (extend our life, Agni, keeping it, wise being, far off from misfortune etc.)
Ait. Br. 2, 6, 14 purā nābhyā apiśaso vapām utkhidatāt (he must out out the omentum without hurting the navel)

162.

The other ten are still in common use, though not all of them are equally frequent. We will treat of them in alphabetical order, adding moreover to each such younger prepositions as are more or less its synonyms.

162. 新しい前置詞

他の10個はまだ広く用いられているが、すべて等しく頻繁なわけではない。それらをアルファベット順に扱い、その同義語であるような新しい前置詞をそれぞれ追加することとしよう。

163. adhaḥ and adhastāt.

2. adhaḥ (below, under). Its synonym is adhastāt, a derivative of it. Both are construed with preceding genitive. Çâk. I nīvārāḥ… bhraṣṭāstarūṇām adhaḥ, Panc. 145 asyaiva nyagrodhasyādhastāt prakṣipya mām.

Rem. 1. Sometimes it complies with abl. Panc. 145 vṛkṣād adhaḥ. Compare 171 R.

Rem. 2 . To denote a lower place or state the old dialect possessed also the adverbs avaḥ and avastāt (*1). Çat. Br. 9, 3, 1, 6 avastāddhi diva ādityaḥ

(*1)
Comp. the upasarga ava and lacus Avernus, the Latin designation of the regions below.

163. adhaḥ・adhastāt

[2.] adhaḥ（…より下に、…の下に）。同義語はその派生語のadhastātである。どちらも、先行するgen.に係る。
Çâk. I nīvārāḥ… bhraṣṭāstarūṇām adhaḥ
Panc. 145 asyaiva nyagrodhasyādhastāt prakṣipya mām

【補足1】
abl.に従うこともある。171の補足と比較せよ。
Panc. 145 vṛkṣād adhaḥ

【補足2】
低い土地や国を表すのには、古いサンスクリットはavaḥとavastāt（*1）をも持っている。
Çat. Br. 9, 3, 1, 6 avastāddhi diva ādityaḥ

（*1）
upasargaのavaと、ラテン語において低地の地方の名である”lacus Avernus”を比較せよ。訳注

訳注：意図が不明。”lacus Avernus”とはつまりAvernus湖を言うのだが、下降の意味を付加する接頭辞avaと低地の地名のAvernusを対比しようとしたのであろうか？
ところが、そもそも”Avernus”は「鳥の無い」（＝鳥の居ない地）の意とされ（Lewis & Short参照）、その語源は古代ギリシャ語の地名”ἄορνος”（ἀ-＋ὄρνις）らしい。すると意味の上でも、形態論的にも、avaとAvernusには何ら共通する点はない。

164. anu.

[4.] anu with accusative „after.” Like its Latin counterpart „secundum” it is used in various senses: a.) of space and rank, b.) of time, c.) = „according to,” d.) = „adhering to one’s side,” sim. Mostly, at least in prose, it is put behind the noun-case as tad anu (thereafter), tam anu (after him).

Its manifold employment may be illustrated by these examples: 1. after — in space, time, rank — R. 2, 90, 3 jagāmānu purohitam, Panc. 203 aham api tāv anu prasthitaḥ, Kâç. on P. 1, 4, 86 anvarjunaṃ yoddhāraḥ (warriors inferior to A.); — 2 . along R. 2, 83, 26 niveśya gaṅgām anu camūm (he encamped his army on the banks of the Ganges); — 3. »following” = »adhering to” Mhbh. 3, 12, 45 yas tvāṃ dveṣṭi sa māṃ dveṣṭi yas tvām anu sa mām anu; — 4 »after” = ,according to” R. 2, 58, 19 anu rājānumāryāṃ ca kaikeyīṃ kāraya; — 5. about Nir. 12, 1 prakāśībhāvasyānuviṣṭambhamanu (about the gradual advancing of dawn); — 6. concerning Ch. Up. 41 17, 9 evaṃ vidaṃ ha vā eṣā brahmāṇam anu gāthā (concerning the brahman who knows so, it is said in a verse —).

Rem. 1. anu may be compounded with its noun. Mbbh, 1, 170, 14 anugaṅgaṃ caran (rambling along the Gangâ), Kathâs. 28, 26 anujāhnavi. If anu have a distributive meaning, compounding is obligatory: anvaham (day after day), anujyeṣṭham ([all ranged] according to the eldest).

Rem. 2. In epic poetry anu is sometimes found with the ablative. The instances, I know, are Mhbh. 1, 99, 38 śaptā yūyam… anu(*1) saṃvatsarātsanre śāpamokṣam avāpsyatha (you are cursed, but after a year you will be released of the curse); ibid. 14, 71, 6 — the Pâṇdavas enter Hastinâpura and make their compliments to Dhṛtarâshtra — dhṛtarāṣṭrād anu ca te gāndhārī… kuntīṃ ca… viduraṃ pūjayitvā etc.; R. Gorr. 6, 10, 23 loko bhajate kāraṇād anu (v. a. men’s destiny is in proportion to the cause, whence it has sprung) (*2).

Rem. 3. Pâṇini treats of anu in four sûtras: I, 4, 84-86 and 90. The last, which sums up the meanings of anu when = pari and prati, is quoted 158 R. 1.

(*1)
The Petr. Dict. reads anusaṃvatsarāt as a compound.

(*2)
The Petr. Dict. gives also some instances of anu with a genitive. See I, p. 197 s. v.

164. anu

[4.] acc.を伴うanu（…の後に）。ラテン語における対応物”secundum”と同様に、a.) 空間・列、b.) 時間、c.) 「…にし従って」、d.) 「…の側に付いて」など、様々な意味で用いられる。少なくとも散文においては、ほとんどはtad anu（その後に）、tam anu（彼の後ろに）のように、名詞-格の後に置かれる。

1. 「〈空間・時間・列〉…の後に」
R. 2, 90, 3 jagāmānu purohitam
Panc. 203 aham api tāv anu prasthitaḥ
Kâç. on P. 1, 4, 86 anvarjunaṃ yoddhāraḥ (warriors inferior to A.)

2. 「…に沿って」
R. 2, 83, 26 niveśya gaṅgām anu camūm (he encamped his army on the banks of the Ganges)

3. 「…に続いて」＝「…に引っ付いて」
Mhbh. 3, 12, 45 yas tvāṃ dveṣṭi sa māṃ dveṣṭi yas tvām anu sa mām anu

4. 「…の後に」＝「…に従って」
R. 2, 58, 19 anu rājānumāryāṃ ca kaikeyīṃ kāraya

5. 「…について」
Nir. 12, 1 prakāśī bhāvasyānuviṣṭambham anu (about the gradual advancing of dawn)

6. 「…に関係して」
Ch. Up. 41 17, 9 evaṃ vidaṃ ha vā eṣā brahmāṇam anu gāthā (concerning the brahman who knows so, it is said in a verse —)

【補足1】
anuは名詞と複合しうる。
Mbbh, 1, 170, 14 anugaṅgaṃ caran (rambling along the Gangâ)
Kathâs. 28, 26 anujāhnavi

anuが配分的意味を持つ場合、複合せねばならない：anvaham (day after day)、anujyeṣṭham ([all ranged] according to the eldest)

【補足2】
叙事詩においては、anuはabl.と伴うことがある。私の知る例は以下の通り：
Mhbh. 1, 99, 38 śaptā yūyam… anu（*1） saṃvatsarātsanre śāpamokṣam avāpsyatha (you are cursed, but after a year you will be released of the curse)
ibid. 14, 71, 6 — the Pâṇdavas enter Hastinâpura and make their compliments to Dhṛtarâshtra — dhṛtarāṣṭrād anu ca te gāndhārī… kuntīṃ ca… viduraṃ pūjayitvā
R. Gorr. 6, 10, 23 loko bhajate kāraṇād anu (v. a. men’s destiny is in proportion to the cause, whence it has sprung) （*2）

【補足3】
Pāṇiniはanuを4つのスートラで扱っている（1, 4, 84-86；90）。pariやpratiと等しい場合のanuの意味を合わせたものは158-補足1に引用されている。

（*1）
Sanskrit Wörterbuchはanusaṃvatsarātのように複合語として読んでいる。

（*2）
Sanskrit Wörterbuchは、gen.を伴うanuの例も与えている。I, p. 197の該当部分をみよ。

165. antaḥ.

[5.] antaḥ, a very old particle. It is added to a locative for the sake of specifying its meaning „within” (133, a). But often also noun + antaḥ are compounded into an avyayîbhâva. — Examples: a.) of antaḥ with locat. M. 7, 223 śṛṇuyād antar veśmani (he must give audience within doors), Panc. I, 32 nivasann antardaruṇi vahniḥ (the fire, dwelling within the wood), Kathâs. 4, 57 so ’pi nītas tamasy antaḥ purohitaḥ (and the purohita was likewise led into the darkness); b.) of antaḥ compounded. Panc. 144 ahaṃ salilāntaḥ praviṣṭaḥ (I entered the water), ibid. 277 brāhmaṇastayā kūpāntaḥ pātitaḥ, Kâd. I, 47 kroḍāntarnihitatanayāḥ ([birds] which have put their young ones between their wings).

Rem. antaḥ occasionally complies with a genitive. Yâjñ. 2, 104 sarvabhūtānām antaś carasi, Kumaras. 2, 5 apāmantaruptaḥ vījam.

165. antaḥ

[5.] ごく古い不変化辞antaḥ。その意味である「…の中で」（within）を明示するために、これはloc.に付加される。けれども、しばしば名詞＋antaḥはavyayībhāvaになる。

a.) loc.を伴うantaḥ
M. 7, 223 śṛṇuyād antar veśmani (he must give audience within doors)
Panc. I, 32 nivasann antardaruṇi vahniḥ (the fire, dwelling within the wood)
Kathâs. 4, 57 so ’pi nītas tamasy antaḥ purohitaḥ (and the purohita was likewise led into the darkness)

b.) avyayībhāva
Panc. 144 ahaṃ salilāntaḥ praviṣṭaḥ (I entered the water)
ibid. 277 brāhmaṇastayā kūpāntaḥ pātitaḥ
Kâd. I, 47 kroḍāntarnihitatanayāḥ ([birds] which have put their young ones between their wings)

【補足】
antaḥはgen.に係ることもある。
Yâjñ. 2, 104 sarvabhūtānām antaś carasi
Kumaras. 2, 5 apāmantaruptaḥ vījam

166. antarā and antareṇa.

Kindred forms of antaḥ are the participles antarā and antareṇa, petrified instrumentals. Both agree with the accusative. They are 1st = „between,” 2ly = „without,” 3ly = „save, but for;” 4ly antareṇa may signify „with respect to, concerning.” — Like antaḥ, they are allowed to make up a compound with their noun, then the noun is the former member.

Examples: of 1. — Çâk. III yāvad viṭapāntareṇāvalokayāmi (meanwhile I will look between [= through] the foliage). When construed with two nouns, the prepos. precedes, and ca is put twice. Pat. I, 45 antarā tvāṃ ca māṃ ca kamaṇḍaluḥ (the pitcher is between you and me), Çat. Br. 1, 1 , 1, 1 antareṇāhavanīyaṃ ca gārhapatyaṃ ca (*1); — 2. Pat. I, 8 antareṇāpi mantram agniḥ kapālāni saṃtāpayati (even without the uttering of mantras fire heats the plates), R. 2, 11, 18 tatra tvāṃ cyāva yac chatrus tava jīvitam antarā (there the enemy threw thee down lifeless); — 3. Panc. 60 nūnaṃ sa lubdho nopāyam antareṇa vadhyaḥ syāt (I am sure that voracious beast cannot be killed but by a stratagem), R. 3, 19, 7 nahi paśyāmy ahaṃ loke yaḥ kuryān mama vipriyam / antareṇa… mahendram (none but Mahendra); — 4. Çâk. V. tadasyā devīṃ vasumatīm antareṇa mahad upālambhanaṃ gato ’smi (therefore I have incurred a heavy reproof from her with respect to queen Vasumatî) (*2).

Rem. 1. Occasionally a genitive is found instead of the acc. with antareṇa, as Mhbh. 5, 16, 29. — Cp. Pat. I, 59 vṛṣalakulamanayor antarā (between these two [families of brahmans] there dwells a family of çûdras), here antarā complies also with the gen., it seems.

Rem. 2. Difference between is expressed not by a preposition, but by means of two genitives. R. 3, 47, 45 yad antaraṃ siṃhaśṛgālayor vane yad antaraṃ syandanikāsamudrayoḥ / surāgryasovīrakayor yad antaraṃ tad antaraṃ dāśarathes tavaiva ca (what differente there is between lion and chacal in the forest, between a rivulet and the ocean, between ambrosia and the beverage of the Sauvîras, that is the difference between the son of Daçaratha and you), Mhbh. 12, 8, 15 viśeṣaṃ nādhigacchāmi patitasyādhanasya ca. As to the dvandva-compounds in the first example see 207.

(*1)
Comp. a somewhat similar idiom in Latin, f. i. Horat. Epist. I, 2, 11 Nestor componere lites / inter Pelideo festioat et inter Atriden.

(*2)
So in this prâkṛt passage of the Mâlavikâgnimitra IV, p. 89 tado tāe… bhavado aviṇaaṃ aṃtareṇa parigadatyā kidā.

166. antarā・antareṇa

antaḥの親族的形態は、inst.の固定化したantarāとantareṇaである。どちらもacc.と一致する。両者は、第1に「…の間に」（between）、第2に「…なしに」（without）、第3に「…を除けば、…がなければ」（save, but for）を表す。antareṇaに限っては、第4に「…に関して」（with respect to, concerning）をも表す。—antaḥと同様に、これらは名詞と複合語を形成することができ、その場合には名詞が前に来る。

例：

1.
Çâk. III yāvad viṭapāntareṇāvalokayāmi (meanwhile I will look between [= through] the foliage)

2つの名詞に係る場合には前置詞が先行し、〔それらを繋いで〕caが2度置かれる。
Pat. I, 45 antarā tvāṃ va māṃ ca kamaṇḍaluḥ (the pitcher is between you and me)
Çat. Br. 1, 1 , 1, 1 antareṇāhavanīyaṃ ca gārhapatyaṃ ca （*1）

2.
Pat. I, 8 antareṇāpi mantram agniḥ kapālāni saṃtāpayati (even without the uttering of mantras fire heats the plates)
R. 2, 11, 18 tatra tvāṃ cyāva yac chatrus tava jīvitam antarā (there the enemy threw thee down lifeless)

3.
Panc. 60 nūnaṃ sa lubdho nopāyam antareṇa vadhyaḥ syāt (I am sure that voracious beast cannot be killed but by a stratagem)
R. 3, 19, 7 nahi paśyāmy ahaṃ loke yaḥ kuryān mama vipriyam / antareṇa… mahendram (none but Mahendra)

4.
Çâk. V. tadasyā devīṃ vasumatīm antareṇa mahad upālambhanaṃ gato ’smi (therefore I have incurred a heavy reproof from her with respect to queen Vasumatî) （*2）

【補足1】
Mhbh. 5, 16, 29のように、antareṇaの取るacc.の代わりにgen.が見られることがある。また以下の例では、antarāがgen.に係っているようである。
Pat. I, 59 vṛṣalakulamanayor antarā (between these two [families of brahmans] there dwells a family of çûdras)

【補足2】
二者間の違いは、前置詞ではなく2つのgen.で表現される。
R. 3, 47, 45 yad antaraṃ siṃhaśṛgālayor vane yad antaraṃ syandanikāsamudrayoḥ / surāgryasovīrakayor yad antaraṃ tad antaraṃ dāśarathes tavaiva ca (what differente there is between lion and chacal in the forest, between a rivulet and the ocean, between ambrosia and the beverage of the Sauvîras, that is the difference between the son of Daçaratha and you)
Mhbh. 12, 8, 15 viśeṣaṃ nādhigacchāmi patitasyādhanasya ca

最初の例のdvandva複合語については207をみよ。

（*1）
ラテン語における、やや似ているイディオムと比較せよ。
Horat. Epist. I, 2, 11 Nestor componere lites / inter Pelideo festioat et inter Atriden.

（*2）
よって、このプラークリット文ではこのようになっている：
Mâlav. IV, p. 89 tado tāe… bhavado aviṇaaṃ aṃtareṇa parigadatyā kidā

167.

A synonymous prepos. with acc. = »between, through” is madhyena. R. 2, 98, 15 drumajālāni madhyena jagāma. It may be compounded with its noun. Panc. 151 cāpakoṭir mastakamadhyena niṣkrāntā.

167. その同義語

acc.を伴う同義の前置詞（＝「…の間に」「…を通して」）はmadhyenaである。
R. 2, 98, 15 drumajālāni madhyena jagāma

名詞とも複合しうる。 Panc. 151 cāpakoṭir mastakamadhyena niṣkrāntā

168. ā.

[8.] ā always agrees with the ablative, and is put before its noun. It serves to denote the boundary or limit, either the terminus a quo or the terminus ad quem, mostly the latter. It is available both in space and in time, and may be rendered accordingly now by „since” and „till”, now by „from” and „to.” M. 2, 22 is an example illustrative of its signifying the two termini ā samudrāt tu vai pūrvād ā samudrāt tu paścimāt / tayor evāntaraṃ giryor āryāvartaṃ vidurbudhāḥ (the wise know Âryâvarta to be the country between the said mountains from the eastern ocean to the western).

Other examples: 1. term. a quo. Çâk. I ā mūlāc chrotum icchāmi (I wish to hear it from the root); Kathâs. 24, 186 ā bālyāt tāpaso ‘bhavam (since my childhood I was an ascetic);

2. term. ad quem. Mhbh. 1, 163, 8 ā karṇād dhinnadaktraḥ (having his mouth split up to the ears), Çâk. IV odakāntātsnigdho jano ’nugantavya iti śrūyate; — Çâk. V ā prasavād asmadgṛhe tiṣṭhatu (let her stay with us till her delivery), Âçv. Grhy. 1, 19, 5 ā ṣoḍaśād [viz. varṣād] brāhmaṇasyānanītaḥ kāla ā dvāviṃśāt kṣattriyasyā caturviṃśād vaiśyasya (until the sixteenth year the time is not passed for the brahman, etc.). — In a figurative sense f. i. Çâk. I ā paritoṣād viduṣāṃ na sādhu manye prayogavijñānam (I do not approve the skill of performing a representation, unless the connoisseurs be contented).

ā is often compounded with its noun into an avyayîbhâva. Daç. 175 ākaṇṭhaṃ papau (he drunk his fill, liter. »till his throat”), Kathâs. 5, 103 āsaṃsāraṃ jagatyasminnekā nityā hyanityatā (for, since the world exists, there is but one thing steady in the Creation, namely unsteadiness); Panc. I, 39 āmaraṇaṃ bhikṣā (a lifelong beggary).

Rem. In the vaidik mantras ā is of the utmost frequency, and is put to different cases, sometimes before, sometimes behind. In most instances it is rather a mere adverb. (*1).

(*1)
In a period as early as Yâska, ā with loc. had antiquated, for this exegete deems it necessary to interprete the mantric expression abhra ā apaḥ (water in the cloud) by apo ‘bhre ‘dhi (Nir. 5, 5). In a subsequent time the very gloss of Yâska would have required another, for adhi with loc. in this meaning being obsolete (156), classic Sanskrit would have employed antaḥ or -madhye or have said abhragatā apaḥ.

168. ā

[8.] āは常にabl.と一致し、その名詞の前に置かれる。境界や限界、出発点か到達点（ほとんどは後者）を表すことに資する。どちらも時間や空間に用いることができ、「…以来」や「…まで」、「…から」や「…へ」で翻訳しうる。M. 2, 22は、その2種の終着点を表す好例である：ā samudrāt tu vai pūrvād ā samudrāt tu paścimāt / tayor evāntaraṃ giryor āryāvartaṃ vidurbudhāḥ (the wise know Âryâvarta to be the country between the said mountains from the eastern ocean to the western)

他の例は以下の通り：
1. 出発点
Çâk. I ā mūlāc chrotum icchāmi (I wish to hear it from the root)
Kathâs. 24, 186 ā bālyāt tāpaso ‘bhavam (since my childhood I was an ascetic)

2. 到達点
Mhbh. 1, 163, 8 ā karṇād dhinnadaktraḥ (having his mouth split up to the ears)
Çâk. IV odakāntātsnigdho jano ’nugantavya iti śrūyate
Çâk. V ā prasavād asmadgṛhe tiṣṭhatu (let her stay with us till her delivery)
Âçv. Grhy. 1, 19, 5 ā ṣoḍaśād [viz. varṣād] brāhmaṇasyānanītaḥ kāla ā dvāviṃśāt kṣattriyasyā caturviṃśād vaiśyasya (until the sixteenth year the time is not passed for the brahman, etc.)
（比喩） Çâk. I ā paritoṣād viduṣāṃ na sādhu manye prayogavijñānam (I do not approve the skill of performing a representation, unless the connoisseurs be contented)

āはしばしば名詞と複合してavyayībhāvaになる。
Daç. 175 ākaṇṭhaṃ papau (he drunk his fill, liter. »till his throat”)
Kathâs. 5, 103 āsaṃsāraṃ jagatyasminnekā nityā hyanityatā (for, since the world exists, there is but one thing steady in the Creation, namely unsteadiness)
Panc. I, 39 āmaraṇaṃ bhikṣā (a lifelong beggary)

【補足】
ヴェーダのマントラでは、āは非常に頻繁であり、〔abl.とは〕異なる格の前後に置かれる。ほとんどの用例では、むしろ単なる副詞である（*1）。

（*1）
Yāskaあたりの時代においてはloc.を伴うāが古びており、解釈者はそのためにマントラ的表現であるabhra ā apaḥ（雲の中の水）をapo ‘bhre ‘dhi（Nir. 5, 5）で解釈する必要があったのだと思われる。後代、Yāskaのその〔āをadhiで置き換える〕語注は、loc.を伴うadhi（156）が廃れたために他の語を要するようになった。古典サンスクリットではantaḥや-madhyeを用いるかabhragatā apaḥとする。

169.

Other prepositional words = „till, until; since” are yāvat, ārabhya and prabhṛti.

yāvat

yāvat is mostly attended by the accus., sometimes by the abl. Utt. I, p. 6 kiyantam avadhiṃ yāvat (till how long?); Kathâs. 54, 47 asau tvayā prāpyatāṃ tvagṛhaṃ yāvat (— as far as his house); Mhbh. 1, 95, 12 prācīṃ diśaṃ jigāya yāvat sūryodayāt.

Rem. As yāvat is properly no prepos., but the acc. of the neuter of a pronoun, used as an adverb »as long as, as far as,” it is plain that it may also signify »during some time.” Panc. 198 kadācin mahatyanāvṛṣṭaḥ saṃjātā prabhūtavarṣāṇi yāvat. Cp. 54 R. 2.

169. 「…まで」「…まで」を表す他の語

「…まで」「…から」を表す他の前置詞的語はyāvat、ārabhyaとprabhṛtiである。

yāvat

yāvatはほとんどの場合acc.を、時にabl.を伴う。
Utt. I, p. 6 kiyantam avadhiṃ yāvat (till how long?)
Kathâs. 54, 47 asau tvayā prāpyatāṃ tvagṛhaṃ yāvat (— as far as his house)
Mhbh. 1, 95, 12 prācīṃ diśaṃ jigāya yāvat sūryodayāt

【補足】
yāvatは正確には前置詞でなく、副詞として用いられる代名詞のn.acc.（「…の限り」）である。なのでこれが「何らかの時のあいだ」をも表すことは明らかである。
Panc. 198 kadācin mahatyanāvṛṣṭaḥ saṃjātā prabhūtavarṣāṇi yāvat

54-補足2をみよ。

170. ārabhya and prabhṛti.

ārabhya and prabhṛti with preceding ablative are very common. The former is properly a gerund = „beginning-, starting from,” prabhṛti is construed with abl. by so-called syntactic analogy, see Rem. 2.

Examples of ārabhya = since. Panc. 288 mama śiśukālād ārabhyāśītir varṣāṇi samabhūvan; Mâlat. VI, p. 88 mālatyāḥ prathamāvalokanadinād ārabhya (since the day I have seen M. for the first time).

Examples of prabhṛti = since. Panc. 51 bālyāt prabhṛti sahacāriṇau; Mâlat. III, p. 50 manmathodyānayātrādivasātprabhṛti (since the day of the procession in the garden of Kâma); Mudr. II, p. 70 ākṣāpaya kutaḥ prabhṛti kathayāmi.

Rem. 1. They may also be used of space. Hit. 132 nakulavivarādārabhya sarpavivaraṃ yāvat; Kumâras. 3, 26 asūta sadyaḥ kusumānyaśokaḥ skandhāt prabhṛty eva.

Rem. 2. prabhṛti is originally a feminine, meaning »origin, commencement” and like its synonym ādi, it is often used at the ends of bahuvrîhis (229, 1°). At the outset, therefore, such a term as tatkālaprabhṛti was said in the very same acceptation as tatkālādi, viz. meaning sa kālaḥ prabhṛtir yasya tat. By the time, however, the noun prabhṛti ceased to be employed as a separate word, and one commenced to look upon the adverbial compounds, ending in -prabhṛti, as if they were ending in some preposition, meaning »since.” By this mistake it happened that prabhṛti assumed even the character of a self-existent particle construed with ablative, by analogy of ārabhya and the like. Hence f. i. the compound janmaprabhṛti »since his birth” (M. 8, 90) represents an older idiom than janmanaḥ. In such turns as tadāprabhṛti (since then), yadāprabhṛti (since when), adyaprabhṛti, the true nominal nature of prabhṛti is plain, and it is again a misunderstanding to write them as two words tadā prabhṛti etc.

170. ārabhya・prabhṛti

abl.の先行するārabhyaとprabhṛtiは非常に一般的である。前者は、正確には遊離分詞であり、「…に始まる」を表す。prabhṛtiは統語論的類似（syntactic analogy）によりabl.を取る。補足2をみよ。

・ārabhya
Panc. 288 mama śiśukālād ārabhyāśītir varṣāṇi samabhūvan
Mâlat. VI, p. 88 mālatyāḥ prathamāvalokanadinād ārabhya (since the day I have seen M. for the first time)

・prabhṛti
Panc. 51 bālyāt prabhṛti sahacāriṇau
Mâlat. III, p. 50 manmathodyānayātrādivasātprabhṛti (since the day of the procession in the garden of Kâma)
Mudr. II, p. 70 ākṣāpaya kutaḥ prabhṛti kathayāmi

【補足1】
これらは時間を表すのにも用いられる。
Hit. 132 nakulavivarādārabhya sarpavivaraṃ yāvat
Kumâras. 3, 26 asūta sadyaḥ kusumānyaśokaḥ skandhāt prabhṛty eva

【補足2】
prabhṛtiは元来f.で「起源、始まり」を意味し、ādiと同様にしばしばbahuvrīhiの終端で用いられる（229-1）。したがって、当初、tatkālaprabhṛtiのような語句はtatkālādiとまったく同じに、すなわちsa kālaḥ prabhṛtir yasya tatと解釈されていた。しかしながら、その頃までに、名詞prabhṛtiは別個の単語として用いられなくなり、-prabhṛtiで終わる副詞的複合語を「…以来」を意味する前置詞で終わるものとして見なし始めた。この錯誤からprabhṛtiは、abl.と文法的に結びつく独立した不変化辞の性格さえも、ārabhyaなどとの類似によって、呈するようになった。したがって、例えば複合語janmaprabhṛti（「彼の生誕以来」、M. 8, 90）はjanmanaḥより古いイディオムを代表する。tadāprabhṛti（その時以来）やyadāprabhṛti（…の時以来）、adyaprabhṛtiのような言い回しにおいてはprabhṛtiの名詞的性質が明白であり、tadā prabhṛtiなどのように2語として書くのもまた誤解である。

171. upari.

[10.] upari (above, over, on, upon) is the very op­posite of adhaḥ, see 163. As a rule, it is construed with preceding genitive (*1), unless it makes up the latter part of a compound: tasyopari or tadupari. Its employment is various, as it is used a.) of space, b.) of time »upon = immediately after,” c.) of rank, d.) = »on, upon about, concerning, with respect to,” then upari is concurrent with prati and with the nimittasaptamî, e.) = »before, under the eyes of.”

Examples: a.) Kâç. on P. 8, 1, 7 upari śiraso ghaṭaḥ dhārayati (he carries a jar upon his head), Panc. 125 rājño vakṣaḥ sthalopari makṣikopaviṣṭā, Kathâs. 25, 228 sa rājā taddhemābjaṃ syāpayām āsa… kalaśopari, Panc. 112 kopāttasyopari papāta (moved by anger he made a bolt at him). — Metaphorically f. i. Panc. I, 166 deśānām upari kṣmābhṛdāturāṇāṃ cikitsakāḥ etc. »the king lives on his dominions, physicians on the sick,” R. 3, 54, 28 krodho mamāpūrvo dhairyasyopari vardhate (the fresh anger grows over my forbearance, that is: goes beyond my forb.);

b.) Kâç. on P. 3, 3, 9 upari muhūrtasyopādhyāyaś ced āgacchet (if the teacher arrives after a moment) (*2);

c.) Kathâs. 6, 167 tāṃ devīnāmupari kṛtavān (he honoured her above his queens);

d.) Panc. 142 viraktiḥ saṃjātā me sāṃprataṃ deśasyāsyopari (I have now taken a dislike to this country), Mudr. III, p. 105 aho rājaparijanasya cāṇakyasyopari vidveṣapakṣapātaḥ (well, the king’s attendance are not friendly disposed towards Cāṇakya), Panc. 116 kiṃ tava mamopari cintayā (what have you to care for me?), ibid. 26 na dīnopari mahāntaḥ kupyantiḥ;

e.) Panc. 266 prāṇatyāgaṃ tavopari kariṣyāti (I will kill myself before your eyes). Comp. 177.

Rem. Occasionally upari is construed with a locative. Kathâs. 3, 58 upary antaḥpure sā ca ratnam ity abhirakṣthate. — With ablative it is also sometimes met with, as in the passage of Utpala, quoted by Kern in his translation of Varâham. Brh. I, p. 7, which has been adduced 73 R. 3 (*3). Even the accus. with upari is not forbidden. Pâṇ. 8, 1, 7 teaches upari, adhi and adhaḥ being put twice, when denoting a close nearness, as upary upari grāmam / adhy adhi grāmam; here the accus. is standing (see the kârikâ quoted by Kâç. on P. 2, 3, 2). Çiçup. 1, 4 navān adho ‘dho bṛhataḥ payodharān, Mhbh. 1, 120, 9 upary upari gacchantaḥ śailarājam (*4).

(*1)
So it is taught by Pâṇini, as must be inferred by comparing P. 2, 3, 30 with 5, 3, 27-34.

(*2)
In full, the example given by the Kâçikâ, is ūrdhvaṃ muhūrtādupari muhūrtasya etc. In the bad excerpt of the Calcutta edition of Pâṇini these words have been mutilated into muhūrtādupari, which has deceived Boethlingk in his edition of Pâṇini and in his Petr. Dict. (I, p. 968).

(*3)
The example of the Petrop. Dict. (s. v. V, p. 1191), Kathâs. 53, 125 yāvat svargād uparyagāt is not convincing. It is rather probable, that the abl. should be construed with yāvat [169], upari being a mere adverb = »upward.” — For the rest, it is not strange that the wavering between abl. and gen. in construing adjectives and adverbs of space and time (125) appears also in the syntax of prepositions. Cp. 173 R. 1.

(*4)
It is no exception, that Nala. 1, 2 the gen. is used upary upari sarveṣām, since the repetition does not imply here the notion of proximity, the meaning being »[standing] high above all men.”

171. upari

[10.] upari（above, over, on, upon）はadhaḥの正反対である。163をみよ。tasyopariやtadupariのように複合語の後分にならない限り、原則として、先行するgen.に係る（*1）。a.) 空間、b.) 時間（…してすぐに）、c.) 序列、d.) 「…について」、e.) 「…の眼前に」を表すなど、用法は多岐に渡る。d.)については、nimittasaptamīを伴うpratiが同じはたらきをする。

a.)
Kâç. on P. 8, 1, 7 upari śiraso ghaṭaḥ dhārayati (he carries a jar upon his head)
Panc. 125 rājño vakṣaḥ sthalopari makṣikopaviṣṭā
Kathâs. 25, 228 sa rājā taddhemābjaṃ syāpayām āsa… kalaśopari
Panc. 112 kopāttasyopari papāta (moved by anger he made a bolt at him)

比喩的なもの：
Panc. I, 166 deśānām upari kṣmābhṛdāturāṇāṃ cikitsakāḥ etc. »the king lives on his dominions, physicians on the sick”
R. 3, 54, 28 krodho mamāpūrvo dhairyasyopari vardhate (the fresh anger grows over my forbearance, that is: goes beyond my forb.)

b.)
Kâç. on P. 3, 3, 9 upari muhūrtasyopādhyāyaś ced āgacchet (if the teacher arrives after a moment) （*2）

c.)
Kathâs. 6, 167 tāṃ devīnāmupari kṛtavān (he honoured her above his queens)

d.)
Panc. 142 viraktiḥ saṃjātā me sāṃprataṃ deśasyāsyopari (I have now taken a dislike to this country)
Mudr. III, p. 105 aho rājaparijanasya cāṇakyasyopari vidveṣapakṣapātaḥ (well, the king’s attendance are not friendly disposed towards Cāṇakya)
Panc. 116 kiṃ tava mamopari cintayā (what have you to care for me?)
ibid. 26 na dīnopari mahāntaḥ kupyantiḥ

e.)
Panc. 266 prāṇatyāgaṃ tavopari kariṣyāti (I will kill myself before your eyes)

177と比較せよ。

【補足】
upariはloc.を取ることがある。
Kathâs. 3, 58 upary antaḥpure sā ca ratnam ity abhirakṣthate

73-補足3に提示したKern [1865], p. 7（reprint版では1分冊目のp. 436）に引用されたUtpalaの注釈のように、abl.を伴う場合もある（*3）。acc.を伴うものも許される。P. 8, 1, 7は、upary upari grāmam / adhy adhi grāmamのように、至近性を表す場合にupari・adhi・adhaḥを2度繰り返すことを教示している；ここではacc.が常である（Kâç. on P. 2, 3, 2に引用されるkārikāをみよ）。
Çiçup. 1, 4 navān adho ‘dho bṛhataḥ payodharān
Mhbh. 1, 120, 9 upary upari gacchantaḥ śailarājam （*4）

（*1）
P. 2, 3, 30と5, 3, 27-34を比較するに、これはPāṇiniにより教示されていると推測すべきである。

（*2）
詳しく言うと、Kâç.の与える例はūrdhvaṃ muhūrtādupari muhūrtasya…である。Calcutta版Pāṇini文典の悪しい引用では、これらの語はmuhūrtādupari…へと〔muhūrtasyaが脱落する形に〕損なわれてしまっており、Böhtlingk校訂版（[1839], p. 158; [1887], p. 115）とSanskrit Wörterbuch（I, p. 968）はそれに騙されている（*訳注）。

（*3）
Sanskrit Wörterbuch（V, p. 1191）の用例とKathâs. 53, 125 yāvat svargād uparyagātはあまり納得のいくものではない。yāvatがabl.に係るべきで（169）、upariは単なる副詞（＝「上方へ」）に過ぎないとするほうが確からしい。—その他、空間・時間を表す形容詞・副詞（125）が係る際の、abl.とgen.の間の揺らぎが前置詞の構文にも現れるのは不思議ではない。173-補足1をみよ。

（*4）
Nala. 1, 2 upary upari sarveṣāmでgen.が用いられているが、ここでの繰り返しは近接性の概念を意図するものではなく、「あらゆる男より高きに〔立って〕」という意味なので、例外はない。

（*訳注）
BöhtlingkによるPāṇini文典は、Pânini's acht Bücher grammatischer Regeln（2 vol.、1839-1840）とPāṇini’s Grammatik（1 vol., 1887）がある。132*.に"see Boethlingk Pāṇini II, p. 82"とあるから、Speijerが参照し得たのはもちろん前者である。もっとも、彼の指摘するmuhūrtasyaはどちらの刊本においても脱落している。

172. upariṣṭāt.

upariṣṭāt a derivate of upari, is construed, when prepos., with preceding genitive, and generally signifies »above, upon” in space. The archaic dialect did use it also as a time-denoting word = »after” [cp. upari. 171 b)]. — In the Çat. Br. it sometimes complies with the accusative.

Rem. ūrdhvam »above” is not frequent. M. 11 92 ūrdhvaṃ nābhermedhyataraḥ puruṣaḥ parikīrtitaḥ. But it is frequent, when of time = »after,” see 174.

172. upariṣṭāt

upariの派生語であるupariṣṭātは、前置詞の場合は先行するgen.に係り、ふつう空間上の「…の上に」を表す。古語では時間を表す語（「…の後で」）としても用いる（171-bのupariと比較せよ）。—Çat. Br.ではacc.を取ることがある。

【補足】
「…の上に」を表すūrdhvamはあまり用いられない。 M. 11 92 ūrdhvaṃ nābhermedhyataraḥ puruṣaḥ parikīrtitaḥ

けれども。時間を表す（「…の後で」）場合は頻繁である。174をみよ。

173. param, parastāt, parataḥ, pareṇa.

[12.] Akin to the old and obsolete paraḥ [160] classic Sanskrit possesses param, parastāt, parataḥ and pareṇa, all of them expressive of the notion beyond. When denoting space, they serve also to signify the passing by — especially pareṇa with accus. — and the surpassing — espec. parastāt with genit. When denoting time, they are = „after” and comply with ablative.

Examples: a.) of space and rank. Ait. Br. 8, 14, 3 ye ke ca pareṇa himavantaṃ janapadāḥ (all countries beyond the Himâlaya); Mhbh. 1, 232, 11 pareṇāsmān prehi (»pass by us”, v. a. »do not harm us”); Kâm. 5, 61 lakṣmīr evānvayo loke na lakṣmyāḥ parato ’nvayaḥ (— nor does noble extraction go beyond wealth); Malâv. I, p. 1 parastād yatīnām (who surpasses all ascetics).

b.) of time: »after.” M. 2, 122 abhivādāt param (after the salutation), Panc. V, 58 muhūrtāt parataḥ (after a moment), Utt. III, p. 88 stanyatyāgāt pareṇa (after leaving the breast). So the frequent phrases ataḥ param, tataḥ param and the like.

Rem. 1. Occasionally they occur, when being attended by a genit., even while time-denoting. M. 81 223 pareṇa daśāhasya [Kull. = daśāhād ūrdhvam], Ait. Br. 2, 33, 5 saṃvatsarasya parastāt.

Rem. 2. As param etc. answer to Latin ultra, so arvāk is the equivalent of Lat. citra, denoting the side next to us. When time-denoting, arvāk contrasted with param and the like is accordingly = »before;” then it may be construed with the ablative. M. 8, 30 pranaṣṭasvāmikaṃ rikathaṃ rājā tryabdaṃ nidhāpayet / arvāk tryabdād dharet svāmī pareṇa nṛpatir haret (property the owner of which has disappeared, must be guarded by the king for three years. Before that term, the owner may reclaim it, afterwards it falls to the king).

173. param・parastāt・parataḥ・pareṇa

[12.] 古く廃れたparaḥ（160）と同様に、古典サンスクリットにはparam、parastāt、parataḥ、pareṇaがあり、それらはすべて「…を越えて」の概念を表わす。空間を表す場合、これらは「…を通って」（特にacc.＋pareṇa）や「…をしのぐ」（gen.＋parastāt）を表すことにも資する。時間を表す場合、これらは「…の後に」と等しく、abl.に係る。

a.) 空間・序列
Ait. Br. 8, 14, 3 ye ke ca pareṇa himavantaṃ janapadāḥ (all countries beyond the Himâlaya)
Mhbh. 1, 232, 11 pareṇāsmān prehi (»pass by us”, v. a. »do not harm us”)
Kâm. 5, 61 lakṣmīr evānvayo loke na lakṣmyāḥ parato ’nvayaḥ (— nor does noble extraction go beyond wealth)
Malâv. I, p. 1 parastād yatīnām (who surpasses all ascetics)

b.) 時間
M. 2, 122 abhivādāt param (after the salutation)
Panc. V, 58 muhūrtāt parataḥ (after a moment)
Utt. III, p. 88 stanyatyāgāt pareṇa (after leaving the breast)

ataḥ paramやtataḥ paramなどのフレーズが頻出する。

【補足1】
gen.を伴う場合であっても時間を表すことがある。
M. 81 223 pareṇa daśāhasya [Kull. = daśāhād ūrdhvam]
Ait. Br. 2, 33, 5 saṃvatsarasya parastāt.

【補足2】
ラテン語の”ultra”に対応するparam等と同様に、arvākは、自分たちの隣を表すラテン語の”citra”と等しい。時間を表す場合、param等と反対のarvākは「…の前に」を表すことになり、abl.に係る。
M. 8, 30 pranaṣṭasvāmikaṃ rikathaṃ rājā tryabdaṃ nidhāpayet / arvāk tryabdād dharet svāmī pareṇa nṛpatir haret (property the owner of which has disappeared, must be guarded by the king for three years. Before that term, the owner may reclaim it, afterwards it falls to the king)

174. ūrdhvam and anantaram.

„After” in time is often expressed by ūrdhvam or anantaram with ablative. Of them, anantaram commonly makes up the latter part of a compound adverb. Kumâras. 6, 93 tryahād ūrdhvam (after three days), Ragh. 3, 7 purāṇapattrāpagamād anantaraṃ latā (a creeper at the time it has lost its old foliage), Panc. 52 tasyā darśanān antaram (after having seen her). So tadanantaram (after this) and the like.

That the single ablative may occasionally express »after what time” has been stated above (99).

174. ūrdhvam・anantaram

時間の「…の後で」はしばしばabl.を伴うūrdhvam・anantaramで表される。それらのうち、anantaramはふつう複合副詞の後分を構成する。よって、tadanantaram (after this)などとなる。
Kumâras. 6, 93 tryahād ūrdhvam (after three days)
Ragh. 3, 7 purāṇapattrāpagamād anantaraṃ latā (a creeper at the time it has lost its old foliage)
Panc. 52 tasyā darśanān antaram (after having seen her)

「…の時の後に」を表すことのある単体のabl.は上述（99）。

175. paścāt.

Another word for „after” is paścāt. When prepos., it complies with a genitive generally preceding, and is mostly used of space and rank. Kathâs. 6, 134 ahaṃ prāviśaṃ mama paścāc ca śarvavarmā; Panc. 181 asya paścān nānyaḥ suhṛnme (no friend I put after him).

Rem. »After” in space may also be denoted by words meaning »west of” as pratyak, by pṛṣṭhe (at the rear) and jaghanena (back). The last seems to be restricted to the old liturgical dialect.

175. paścāt

「…の後に」を表す別の語がpaścātである。前置詞の場合、ふつう先行するgen.に係り、ほとんどは空間や序列を表すのに用いられる。
Kathâs. 6, 134 ahaṃ prāviśaṃ mama paścāc ca śarvavarmā
Panc. 181 asya paścān nānyaḥ suhṛnme (no friend I put after him)

【補足】
空間における「…の後に」は、pratyakのような「…の西に」を表す語、pṛṣṭhe（…の後部に）、jaghanena（…の背後に）によっても表される。jaghanenaは古いブラーフマナ文献に限定されるようである。

176. puraḥ, purataḥ, purastāt and agre, agrataḥ etc.

[14.] The very opposite of paścāt is the old adverb puraḥ = before and its synonyms: a) the kindred purataḥ, purastāt, b) agre and agrataḥ (literally „at the top, at the head”). When prepositions, they comply with genitive or are compounded. They are employed both of space and of time.

Examples of puraḥ etc. applied to space. Çâk. V tataḥ praviśanti munayaḥ puraś caiṣāṃ kañcukī purohitaś ca; Âçv. Grhy. 1, 11, 6 tasya [paśoḥ] purastād ulmukaṃ haranti (before the victim they bear a blazing stick); Panc. 286 tasyā agre nicikṣepa [sc. pallavāni] (he cast the young shoots down before her). — As to their application to time see 178.

176. puraḥ・purataḥ・purastātおよびagre・agrataḥ etc.

[14.] paścātと正反対のものが、古い副詞puraḥ（…の前に）とその同義語：a.) 同源のpurataḥ・purastāt、b.) agre・agrataḥ（原義は「頂上に、上部に」）である。前置詞の場合、これらはgen.に係るか、あるいは複合語となる。どちらも空間・時間を表すのに用いられる。

例：空間に適用されるpuraḥ等
Çâk. V tataḥ praviśanti munayaḥ puraś caiṣāṃ kañcukī purohitaś ca
Âçv. Grhy. 1, 11, 6 tasya [paśoḥ] purastād ulmukaṃ haranti (before the victim they bear a blazing stick)
Panc. 286 tasyā agre nicikṣepa [sc. pallavāni] (he cast the young shoots down before her)

時間に適用されるものについては178をみよ。

177.

They are also often used to denote „in the presence of, under the eyes of” = Lat. coram. In the same way samakṣam and pratyakṣam. Moreover words, meaning „in the vicinity of” as saṃnidhau etc.

Note the frequent employment of this turn with verbs of saying, telling, promising, even with those of going, bringing, appearing and the like. It is virtually the same to say tasyāgre —, tasya purataḥ, samīpe etc. kathayati (pratiśṛṇoti etc.) or tasmai —, tasya —, taṃ prati kathayati (pratiśṛṇoti etc.)

Examples: 1. — puraḥ etc. = Lat. coram. Daç. 96 sā tān puruṣān sāmapūrvaṃ mama purastād ayācata; Ratn. III, p. 67 hṛiyā sarvasyāgre namati(*1) vadanam (for shame she lowers her face before everybody); Kathâs. 4, 79 satyaṃ samakṣam asmākam anenāṅgīkṛtaṃ (forsooth in our presence he has avowed [as to] the money); Daç. 176 tasyāḥ puro ruroda (— wept before her eyes).

2. — puraḥ etc. with verbs of saying, telling, bringing etc. Kathâs. 27, 27 sa rājñaḥ purataḥ sarvasabravīt (he told the king all); Panc. 274 tau pitroragrato vihasantau jyeṣṭhabhrātṛceṣṭitam ūcatuḥ; ibid. 25 the chacal says to the lion kiṃ svāmipādānām agre ‘satyaṃ vajñāpyate; Nala. 1, 15 tasyāḥ samīpe tu nalaṃ praśaśaṃsuḥ… naiṣadhasya samīpe tu damayantīṃ punaḥ punaḥ; Kathâs, 25, 211 etat pratijñātaṃ svayaṃ narapateḥ puraḥ… mayā (I myself have promised so to the king), Panc. 277 peṭā rājāgre nītā (the basket was brought to the king), Mahâv. I, p. 18 rāmabhadrasya purataḥ prādurbhavatu taddhanuḥ = rāmabhadrāya [or -drasya].

Rem. The inverse of Lat. coram, viz. clam »at the back of, without the knowledge of” is expressed by parokṣam or -kṣe, pṛṣṭhe, pṛṣṭhataḥ sim. Kathâs. 29, 73 sā snuṣāṃ… putrasya parokṣam akadarthayat (she illtreated her daughter-in-law without the knowledge of her son). (*2).

(*1)
So I have mended the bad reading of mss. and edd. nayati.

(*2)
In the brâhmaṇas parokṣam, -kṣāt when = clam, is also construed with instrum. Çat. Br. 1, 5, 2, 7 yajamānena parokṣam, Ait. Br. 3, 36, 5 ahinā budhyena.

177. 承前

これら〔puraḥ・purataḥ・purastātおよびagre・agrataḥ〕は、しばしば「…のいる所で」「…の眼前に」を表すのにも用いられる（＝Lat. coram）。samakṣamとpratyakṣamも同様。saṃnidhauなどのような「…の近くに」を意味する語も同様。

「言う」「伝える」「約束する」の動詞を伴うこの言い回しは頻繁であるが、「行く」「持ってくる」「現れる」などを伴うものも頻繁であることに注意せよ。事実上、以下の言い回しは同じである：〈tasyāgre / tasya purataḥ / samīpe〉 kathayati (pratiśṛṇoti etc.)、〈tasmai / tasya / taṃ〉 prati kathayati (pratiśṛṇoti etc.)

1. — puraḥ etc. = Lat. coram
Daç. 96 sā tān puruṣān sāmapūrvaṃ mama purastād ayācata
Ratn. III, p. 67 hṛiyā sarvasyāgre namati（*1） vadanam (for shame she lowers her face before everybody)
Kathâs. 4, 79 satyaṃ samakṣam asmākam anenāṅgīkṛtaṃ (forsooth in our presence he has avowed [as to] the money)
Daç. 176 tasyāḥ puro ruroda (— wept before her eyes)

2. 「言う」「伝える」「約束する」の動詞を伴う— puraḥ etc.
Kathâs. 27, 27 sa rājñaḥ purataḥ sarvasabravīt (he told the king all)
Panc. 274 tau pitroragrato vihasantau jyeṣṭhabhrātṛceṣṭitam ūcatuḥ
ibid. 25 the chacal says to the lion kiṃ svāmipādānām agre ‘satyaṃ vajñāpyate
Nala. 1, 15 tasyāḥ samīpe tu nalaṃ praśaśaṃsuḥ… naiṣadhasya samīpe tu damayantīṃ punaḥ punaḥ
Kathâs, 25, 211 etat pratijñātaṃ svayaṃ narapateḥ puraḥ… mayā (I myself have promised so to the king)
Panc. 277 peṭā rājāgre nītā (the basket was brought to the king)
Mahâv. I, p. 18 rāmabhadrasya purataḥ prādurbhavatu taddhanuḥ = rāmabhadrāya [or -drasya]

【補足】
ラテン語”coram”の逆、すなわち”clam”（「…の後ろに」「…の知識なくして」）は、parokṣamあるいは-kṣe、pṛṣṭhe、pṛṣṭhataḥで表される。
Kathâs. 29, 73 sā snuṣāṃ… putrasya parokṣam akadarthayat (she illtreated her daughter-in-law without the knowledge of her son) （*2）

（*1）
写本と校訂の誤読であるnayatiを訂正してある。

（*2）
ブラーフマナ文献では、「…の後ろに」「…の知識なくして」を表す場合のparokṣam・-kṣeはinst.にも係る。
Çat. Br. 1, 5, 2, 7 yajamānena parokṣam
Ait. Br. 3, 36, 5 ahinā budhyena

178.

When of time, puraḥ etc. agree likewise with a genitive (*1). Yet „before” in time is commonly not expressed by them, but rather by prāk or pūrvam, both complying with the ablative.

Examples a.) of time-denoting puraḥ etc. Çâk. VII happiness is said to be the consequence of the favour of mighty persons tava prasādasya puras tu saṃpadaḥ (but your favour is anticipated by happiness), Mhbh. 1, 232, 1 purataḥ kṛcchrakālasya dhīmāñ jāgarti pūruṣaḥ; — b.) of prāk and pūrvam. Çâk. V prāgantarikṣagamanāt svam apatyajātam anyair dvijaiḥ; Ragh. 12, 35 abhigamanāt pūrvam (before approaching).

(*1)
Note the ablative with agre. M. 3, 114 atithibhyo ‘gre evaitān bhojayet »he must entertain them even before his guests” [Kullûka atithibhyo ’gre pūrvam atithibhyaḥ]

178. 時間を表すpuraḥ・prāk・pūrvam

時間を表す場合、puraḥ等は同様にgen.と一致する（*1）。けれども、時間における「…の前に」はふつうそれらによってではなく、abl.に係るprākやpūrvamで表される。

例：
puraḥ
Çâk. VII happiness is said to be the consequence of the favour of mighty persons tava prasādasya puras tu saṃpadaḥ (but your favour is anticipated by happiness)
Mhbh. 1, 232, 1 purataḥ kṛcchrakālasya dhīmāñ jāgarti pūruṣaḥ

prāk・pūrvam
Çâk. V prāgantarikṣagamanāt svam apatyajātam anyair dvijaiḥ
Ragh. 12, 35 abhigamanāt pūrvam (before approaching)

（*1）
agreを伴うabl.に注意せよ。
M. 3, 114 atithibhyo ‘gre evaitān bhojayet »he must entertain them even before his guests” [Kullûka atithibhyo ’gre pūrvam atithibhyaḥ]

179. prati.

[16] prati with accusative is, relatively speaking, the most common among the so called prepositions. It generally denotes the direction towards, and for this reason it often is a concurrent idiom of the sole accusative, dative and locative. It is used a) with words of movement to signify the „whither,” b) in such turns, as speaking to, bowing to, striving to, love —, hatred —, anger to and the like, c) like the nimittasaptamî (147) to express „with respect to, on account of, concerning, about, on”, d) = „about,” to denote nearness in space or time, e) it has a distributive sense, in what case one is wont to compound prati with its noun, as pratyaham (every day).

As a rule, prati is put behind its noun, at least in prose.

Examples: a) Panc. 42 gṛhaṃ prati pratasthe (he set out homeward), Daç. 30 gacchannijedaśaṃ prati; — methaphor. R. 2, 107, 11 gayena yajamānena pitṝprati (by Gaya, as he directed his worship to the pitaras).

b). Panc. 159 bhaṇitaṃ tvāṃ prati tayā; — R. 2, 52, 79 nadīṃ tāṃ saha sītayā praṇamat prati saṃtuṣṭaḥ; — Mudr. I, p. 22 tadgrahaṇaṃ prati yatnaḥ; — Çâk. III evam upālabdhasya te na māṃ pratyanukrośaḥ; — Çâk. VII sahadharmacāriṇaṃ prati na tvayā manyuḥ kāryaḥ; — R. 3, 54, 23 vairaṃ rāmaṃ prati; — Çâk. I mandotsuvyo ’smi nagaragamanaṃ prati.

c.) M. 8, 245 sīmāṃ prati samutpanne vivāde (if a contest have arisen about some boundary); Nala. 2, 6 cintayāmāsa tatkāryaṃ sumahatsvāṃ sutāṃ prati (— concerning his daughter); MâIat. IX, p. 154 priyāṃ tu mālatīṃ prati nirāśo ‘smi; Panc. 3 Vishnuçarman engages himself to make the king’s sons nayaśāstraṃ pratyananyasadṛśān; Çâk. I kiṃ nu khalu yathā vayam asyām evam iyam apy asmān prati syāt (should she perhaps be disposed towards me, as I am to her?).

Rem. Note the phrase māṃ prati »in my opinion, for my part,” fr. selon moi. In full māṃ prati pratibhāti (it looks-, seems to me). Hitop. 100 tena vinā sakalajanapūrṇo ’py ayaṃ grāmo māṃ praty araṇyavatpratibhāti.

d.) Mhbh. 1, 8, 7 apsarā menakā… taṃ garbham… utsasarja yathākālaṃ sthūlakeśāśramaṃ prati (— about the hermitage of Sth.); M. 7, 182 mārgaśīrṣe śubhe māsi yāyādyātrāṃ mahīpatiḥ / phālguṇaṃ vātha caitraṃ vā māsau prati.

e). Panc. 286 tasya vaeṣaṃ prati karabham ekaṃ prayacchati (he gives him one camel a year); Yâjñ. 1, 110 yajñaṃ prati (at every sacrifice). — Compounded f. i. Çâk. I pratipātram ādhīyatāṃ yatnaḥ (let each actor do his duty), Bhojapr. 14 tasmai rājyaṃ dadau nijaputrebhyaḥ pratyekam ekaikaṃ grāmaṃ dattvā. A concurrent idiom is mentioned 158 R. 1.

179. prati

[16.] acc.を伴うpratiは、比較すれば、いわゆる前置詞の中でも最も一般的なものである。ふつう向かう方向を表し、このためにしばしば単なるacc.、dat.、loc.と同じはたらきをする。a.) 「…へ」を表すために移動を表す語と共に用いられる、b.) 「…に話す」「…にお辞儀する」「…と戦う」「…を愛する」「…を憎む」「…を怒る」などの言い回しで用いられる、c.) nimittasaptamī（147）と同様に、「…に関して、…について」を表すために用いられる、d.) 空間・時間における近さを表すために用いられる、など。e.) pratyaham（「毎日」）のように名詞と複合する場合、配分的意味をもつ。

原則としてpratiは、少なくとも散文においては、名詞の後ろに置かれる。

例：

a.)
Panc. 42 gṛhaṃ prati pratasthe (he set out homeward)
Daç. 30 gacchannijedaśaṃ prati

・比喩
R. 2, 107, 11 gayena yajamānena pitṝprati (by Gaya, as he directed his worship to the pitaras)

b.)
Panc. 159 bhaṇitaṃ tvāṃ prati tayā
R. 2, 52, 79 nadīṃ tāṃ saha sītayā praṇamat prati saṃtuṣṭaḥ
Mudr. I, p. 22 tadgrahaṇaṃ prati yatnaḥ
Çâk. III evam upālabdhasya te na māṃ pratyanukrośaḥ
Çâk. VII sahadharmacāriṇaṃ prati na tvayā manyuḥ kāryaḥ
R. 3, 54, 23 vairaṃ rāmaṃ prati
Çâk. I mandotsuvyo ’smi nagaragamanaṃ prati

c.)
M. 8, 245 sīmāṃ prati samutpanne vivāde (if a contest have arisen about some boundary)
Nala. 2, 6 cintayāmāsa tatkāryaṃ sumahatsvāṃ sutāṃ prati (— concerning his daughter)
MâIat. IX, p. 154 priyāṃ tu mālatīṃ prati nirāśo ‘smi
Panc. 3 Vishnuçarman engages himself to make the king’s sons nayaśāstraṃ pratyananyasadṛśān
Çâk. I kiṃ nu khalu yathā vayam asyām evam iyam apy asmān prati syāt (should she perhaps be disposed towards me, as I am to her?)

【補足】
māṃ prati（「私の意見では、私としては」）、フランス語では”selon moi”、に注意せよ。略さず言うとmāṃ prati pratibhāti（「…であると私には思われる」）。
Hitop. 100 tena vinā sakalajanapūrṇo ’py ayaṃ grāmo māṃ praty araṇyavatpratibhāti

d.)
Mhbh. 1, 8, 7 apsarā menakā… taṃ garbham… utsasarja yathākālaṃ sthūlakeśāśramaṃ prati (— about the hermitage of Sth.)
M. 7, 182 mārgaśīrṣe śubhe māsi yāyādyātrāṃ mahīpatiḥ / phālguṇaṃ vātha caitraṃ vā māsau prati

e.)
Panc. 286 tasya vaeṣaṃ prati karabham ekaṃ prayacchati (he gives him one camel a year)
Yâjñ. 1, 110 yajñaṃ prati (at every sacrifice)

・複合語
Çâk. I pratipātram ādhīyatāṃ yatnaḥ (let each actor do his duty)
Bhojapr. 14 tasmai rājyaṃ dadau nijaputrebhyaḥ pratyekam ekaikaṃ grāmaṃ dattvā

同じはたらきをするイディオムは158-補足1で述べた。

180.

Pâṇini enjoins also the ablative with prati, in two cases viz, when pointing out a) one’s match or substitute, b) something given in exchange. {P. 1, 4, 92; cp. 2, 3, 11.} The Kâçikâ illustrates our rule by these examples: a). pradyumnaḥ kṛṣṇāt or kṛṣṇataḥ prati (Pr. the match or substitute of K.), b). tilebhyaḥ prati yacchati māṣān (in exchange of sesam he gives beans). I have nowhere met with instances of that construction in literature, but for one, I borrow textually from the Petr. Dict., viz. Mhbh. 3, 13287 ukṣāṇaṃ paktvā saha odanena asmāt kapotātorati te nayantu. Yet there are several instances in the ancient Vedic dialect as well as in classic Sanskrit of an accus. with prati, when signifying the „match.” Rgv. 2, 1, 8 tvaṃ sahasrāṇi śatā daśa prati (you are equal to thousands etc.), Kathâs. 45, 400 na ca śaktas tvam imaṃ prati (nor are you a match for him).

180. abl.＋prati

Pāṇiniは、a.) ある者の代理人、b.) 交換で贈られるもの、を指示する場合には、pratiを伴うabl.を用いることを規定している。Kâç.は以下の例でそれを説明している（*訳注）：pradyumnaḥ kṛṣṇāt or kṛṣṇataḥ prati (Pr. the match or substitute of K.), b). tilebhyaḥ prati yacchati māṣān (in exchange of sesam he gives beans)。Petr. Dict.からそのまま借りた以下の例を除いては、私は、文学作品においてこの構文の例を見たことがない。
Mhbh. 3, 13287 ukṣāṇaṃ paktvā saha odanena asmāt kapotātorati te nayantu

けれども、古代のヴェーダ語と古典サンスクリットには、「…に適う」を表す場合のacc.＋pratiのいくつかの用例がある。
Rgv. 2, 1, 8 tvaṃ sahasrāṇi śatā daśa prati (you are equal to thousands etc.)
Kathâs. 45, 400 na ca śaktas tvam imaṃ prati (nor are you a match for him)

（*訳注）
Kâç.が挙げるとされる2例のうち、a.) pradyumnaḥ kṛṣṇāt…は確認できない（Sāstrī [1876], p. 99, p. 140）。1, 4, 92に対してmāṣān asmai tilebhyaḥ prati yacchati、2, 3, 11に対してpradyumno vāsudevataḥ pratiという例が挙げられるが、そのものではない。一方、Siddhānta-kaumudīの599-600（Vasu [1905], p. 361-362）では、P. 1, 4, 92と2, 3, 11が599-600の連番に並べ替えられており、pradyumnaḥ kṛṣṇāt pratiとtilebhyaḥ prati yacchati māṣānとが共に例示されている。引用元はおそらくこちらではないかと思われる。

181. bahiḥ.

[17] bahiḥ (outside, out) is the very opposite of antaḥ (165). It is more used as a mere adverb than as a preposition. In the latter case it complies with preceding ablative. Panc. 176 tvaṃ jalād bahir bhava (get out of the water), ibid. 291 tadgṛhād bahir niṣkrāntaḥ. Or it may be the latter part of a compound: Utt. IV, p. 78 āśramabahiḥ.

Rem. Daç. 77 bahiḥ is construed with a genitive: adarśaṃ ca mārgābhyāsavartinaḥ kasyāpi kṣapaṇakavihārasya bahiḥ… kam api kṣapaṇakam.

181. bahiḥ

[17.] bahiḥ（外側、外）はantaḥ（165）の正反対のものである。前置詞としてよりも、単なる副詞としてよく用いられる。前置詞の場合は先行するabl.に係る。
Panc. 176 tvaṃ jalād bahir bhava (get out of the water)
ibid. 291 tadgṛhād bahir niṣkrāntaḥ

あるいは、複合語の後分になる：
Utt. IV, p. 78 āśramabahiḥ

【補足】
Daç. 77 bahiḥがgen.に係る：adarśaṃ ca mārgābhyāsavartinaḥ kasyāpi kṣapaṇakavihārasya bahiḥ… kam api kṣapaṇakam

182. vinā.

[18] vinā (without) is construed with instrumental, accusative or ablative. {P. 2, 3, 32.} In prose it is commonly put behind its case (*1), in poetry it often precedes.

Examples: with instrum. Panc. 266 ahaṃ tvayā vinā nātra vastuṃ śaknomi (I cannot live here without you); — with accus. Panc. 269 sā punar na śaktā tvāṃ vinā sthātum (but she cannot stay without you), R. 3, 9, 20 na vinā yāti taṃ khaṅgam (he does not go abroad without that sword); — with ablat. Daç. 141 tādṛśād bhāgyarāśer vinā (without such a store of happiness), Var. Bṛh. 44, 17 sa jayati tadā narendraḥ śatrūnacirād vinā yatnāt.

Rem. 1. Occasionally vinA may have the meaning of »save, if not”. Panc. I, 42 vinā malayamanyatra candranaṃ na prarohati, ibid. p. 244 na ca raktākṣaṃ vinā dhīmān (there is nobody wise but Raktâxa).

Rem. 2. Just as vinā are construed pṛthak and nānā »apart from.” {P. 2, 3, 32.} Of nānā, when a prepos., I can quote no instance from literature, of pṛthak only with an ablat. Bhojapr. 27 rājadharmaḥ pṛthag vidvaddharmāt (the king’s duty lies outside the duty of the scholar), Prabodh. II, p. 84, Mudr. I, p. 48.

(*1)
But not always. Mudr. VII, p. 228 f. i. vinaiva yuddhād āryeṇa parājitam it precedes, stress being laid upon it »even without striking a blow Your Excellence has vanquished.”

182. vinā

[18.] vinā（…なしに）はinst.、acc.、abl.に係る。{P. 2, 3, 32.} 散文においては、ふつうそれらの格の後に置かれ（*1）、詩文ではしばしば先行する。

例：
・inst.
Panc. 266 ahaṃ tvayā vinā nātra vastuṃ śaknomi (I cannot live here without you)

・acc.
Panc. 269 sā punar na śaktā tvāṃ vinā sthātum (but she cannot stay without you)
R. 3, 9, 20 na vinā yāti taṃ khaṅgam (he does not go abroad without that sword)

・abl.
Daç. 141 tādṛśād bhāgyarāśer vinā (without such a store of happiness)
Var. Bṛh. 44, 17 sa jayati tadā narendraḥ śatrūnacirād vinā yatnāt

【補足1】
vināは「…を除けば、そうでなければ」の意味を持っていることがある。
Panc. I, 42 vinā malayamanyatra candranaṃ na prarohati
ibid. p. 244 na ca raktākṣaṃ vinā dhīmān (there is nobody wise but Raktâxa)

【補足2】
vināは、同時にpṛthakやnānā（「…を除いて」）に係る。{P. 2, 3, 32.} 前置詞の場合のnānāについて、私は文献からの用例を何も引用できない。pṛthakについてはabl.を伴うもののみがある。
Bhojapr. 27 rājadharmaḥ pṛthag vidvaddharmāt (the king’s duty lies outside the duty of the scholar)

Prabodh. II, p. 84、Mudr. I, p. 48等も参照せよ。

けれども、常にではない。
Mudr. VII, p. 228 f. i. vinaiva yuddhād āryeṇa parājitam »even without striking a blow Your Excellence has vanquished.”

ここで先行するvināは、「…がなかったとしても」を強調する。

183. anyatra and ṛte.

Separation is expressed by some more prepositions, as antareṇa, antarā, anyatra, ṛte, moreover by verbal periphrase (202, 2°). About antarā and antareṇa see 166.

anyatra with ablative is „except, save,” in interrogative and negative sentences = „but;” ṛte is likewise construed with ablative and generally it is also = „except, save,” sometimes = „by default of,” rarely= „without.” {P. 2, 3, 29.}

Examples: of anyatra. Mhbh. 1, 147, 20 na cainānanvabudhyanta narā nagaravāsinaḥ / anyatra vidurāmātyāt tasmāt khanakasattamāt (and nobody among the citizens did know them, but —); Ch. Up. 6, 8, 4 tasya kva mūlaṃ syād anyatrāntāt (and where could be its root except in food?). The proper meaning of anyatra being of course »elsewhere,” the ablat., which attends on it, is that of comparison (105).

of ṛte. 1. = save, except. Bhojapr. 27 kālidāsād ṛte ‘nyaṃ kaviṃ na manye, Çâk. III kiṃ nu khalu me priyādarśanād ṛte śaraṇam anyat (what other relief is there for me, except beholding my sweetheart?); — 2. = by default of. R. 2, 66, 27 ṛte tu putrād dahanaṃ mahīpater nārocayan (they did not approve burning the king’s body, no son of his being present); Yâjñ. 2, 117 it is said that after the death of the mother her daughters must have the succession ṛte tābhyo ‘nvayaḥ (by default of them, the descendants); — 3. Ch. Up. 5, 1, 8 katham aśakatarte maj jīvitum (how did it forbear to live without me?).

Rem. Sometimes ṛte is construed with the accusative, especially in epic poetry. Nala. 4, 26 praviśantaṃ ca māṃ tatra na kaścid dṛṣṭavāntaraḥ / ṛte tāṃ pārthivasutām.

183. anyatra・ṛte

分離は、antareṇa・antarā・anyatra・ṛteのような前置詞や動詞的迂言（202-2）によっても表現される。antarāとantareṇaについては166をみよ。

abl.を伴うanyatraは「…を除けば」を表し、疑問文と否定文では「けれども」を表す；ṛteは同様にabl.をとり、ふつう「…を除けば」を、時々「…の無いことによって」（by default of）を、稀に「…なしに」を表す。{P. 2, 3, 29.}

・anyatra
Mhbh. 1, 147, 20 na cainānanvabudhyanta narā nagaravāsinaḥ / anyatra vidurāmātyāt tasmāt khanakasattamāt (and nobody among the citizens did know them, but —)
Ch. Up. 6, 8, 4 tasya kva mūlaṃ syād anyatrāntāt (and where could be its root except in food?)

anyatraの正確な意味はもちろんのこと「どこかよそに」（elsewhere）であり、それに伴うabl.は比較のabl.である（105）。

・ṛte
1. = 「…を除けば」
Bhojapr. 27 kālidāsād ṛte ‘nyaṃ kaviṃ na manye, Çâk. III kiṃ nu khalu me priyādarśanād ṛte śaraṇam anyat (what other relief is there for me, except beholding my sweetheart?)

2. = 「…の無いことによって」
R. 2, 66, 27 ṛte tu putrād dahanaṃ mahīpater nārocayan (they did not approve burning the king’s body, no son of his being present)
Yâjñ. 2, 117 it is said that after the death of the mother her daughters must have the succession ṛte tābhyo ‘nvayaḥ (by default of them, the descendants)

3.
Ch. Up. 5, 1, 8 katham aśakatarte maj jīvitum (how did it forbear to live without me?)

【補足】
ṛteは、特に叙事詩においては、acc.をとることがある。
Nala. 4, 26 praviśantaṃ ca māṃ tatra na kaścid dṛṣṭavāntaraḥ / ṛte tāṃ pārthivasutām

184. saha and its synonyms.

[19] Of saha „with” and its synonyms samam, sārdham, sākam a full account has been given in the chapter on the instrumental (58). Mostly they precede the instrumental, they are complying with, but they may also be put behind or be separated from it by one or more interjacent words (*1). As they are, when without noun-case, adverbs meaning „together,” it is, exactly speaking, a pleonasm to put them to the instrumental, as the notion of concomitancy is already carried by that case.

Rem. Occasionally saha with instr. may even be expressive of the instrument. Kathâs. 37, 62 prajvālyāgniṃ sahendhanaiḥ (after having inflamed the fire by combustibles). This idiom, though not of frequent occurrence in literature, must be very old, as it is met already in the Ath. Veda, see f. i. 8, 1, 11 divyastvā mā dhāgvidyutā saha (lest the Celestial burn thee with his lightning).

(*1)
So f. i. Daç. 156 saha vihūtya rājakanyayā, Ait. Br. 1, 18, 18 tair evainaṃ sahāgamayati, R. 2, 95*, 29 giriputryā pinākīva saha etc.

184. sahaとその同義語

[19] saha（…と共に）とその同義語samam、sārdham、sākamについては、inst.の章で詳説した（58）。これらはほとんどそれが係るinst.に先行するが、後ろに置かれたり、1つ以上の介在する語により分離されたりする（*1）。名詞-格のない場合「共に」を意味する副詞であるところのこれらについて、正確に言えば、付随性の概念がすでにその格によって伝達されているので、それらをinst.に置くことは冗長である。

【補足】
inst.を伴うsahaが用具を表すことがある。
Kathâs. 37, 62 prajvālyāgniṃ sahendhanaiḥ (after having inflamed the fire by combustibles)

このイディオムは、文献では頻繁なものではないけれども、Atharva-Vedaに既に見られることから、かなり古いものに違いない。
Ath. 8, 1, 11 divyastvā mā dhāgvidyutā saha (lest the Celestial burn thee with his lightning)

（*1）
Daç. 156 saha vihūtya rājakanyayā
Ait. Br. 1, 18, 18 tair evainaṃ sahāgamayati
R. 2, 95*, 29 giriputryā pinākīva saha

185. saha- and sa- in compounds.

Compounding saha with its noun is allowed. {P. 6, 3, 82.} Yet in most cases to saha- one substitutes sa-, either of them being the former member of the compound. It is exactly the same to say rāmaḥ sasītaḥ or rāmaḥ saha sītāya. An instance of interchanging saha- and sa- may be Veṇ. II, p. 48 sahabhṛtyagaṇaṃ sabāndhavaṃ sasutaṃ sahānujaṃ / svabalena nihanti… pāṇḍusutaḥ suyodhanam.

Rem. 1. Some cases are taught by Pâṇini, where saha is required to be the compound’s former member, not sa, some others in which on the contrary sa must be used. Thus saha- is wanted a) in time-denoting adverbs as sahapūrvāhṇam (the forenoon included), b) in blessings as asmai sahaputrāya svasti bhūyāt (hail to him with his son). {P. 6, 3, 81.} Yet the phrases savatsāya -, sagave -, sahalāya svasti bhūyat are admitted as equally good as sahavatsāya and the rest. {P. 6, 3, 83.}

But sa- — not saha- — is required a) in all compound adverbs, not expressive of time, therefore exclusively in such terms as saroṣam (with anger), sabahumānam (respectfully), Daç, 84 salajjañca saharṣañca sasaṃbhramañca māmabhāṣata (he addressed me in a manner adapted to his shame, to his joy and to his excitement) and so often {P. 6, 3, 78-81.}; — b) in some special phrases, as sakalaṃ jyotiṣamadhīte — not sahakalaṃ —, vedaḥ savedāṅgaḥ, and the like.

Rem. 2. sārdham and samam are seldom compounded with their noun. If this be the case, they make up the latter member. Panc. 276 vākasamam eva ca brāhmaṇī jīvitā sā (with these very words the wife of the brahman was restored to life).

185. 複合語におけるsaha-およびsa-

sahaと名詞を複合することが許されている。{P. 6, 3, 82.} けれども、ほとんどの場合saha-の代わりにsa-を用い、それらのどちらかが複合語の前分となる。rāmaḥ sasītaḥとrāmaḥ saha sītāyaは全く同じ言である。saha-とsa-の交代する用例は以下の通り：
Veṇ. II, p. 48 sahabhṛtyagaṇaṃ sabāndhavaṃ sasutaṃ sahānujaṃ / svabalena nihanti… pāṇḍusutaḥ suyodhanam

【補足1】
Pāṇiniの説くところでは、いくつかの場合にはsaでなくsahaが複合語の前分となる必要があり、その他では、対照的に、saが用いられねばならない。したがって、a.) sahapūrvāhṇam (the forenoon included)のような時間を表す副詞、b.) asmai sahaputrāya svasti bhūyāt (hail to him with his son)のような祝福、においてsaha-は必要とされる。{P. 6, 3, 83.} しかしながら、savatsāya -、sagave -、sahalāya svasti bhūyatはsahavatsāyaと等しく認められる。
しかしながら、sa-—sahaでなく—は以下の場合に必要とされる：a.) 時間を表すもの以外のすべての複合副詞、すなわちsaroṣam (with anger)、sabahumānam (respectfully)、Daç, 84 salajjañca saharṣañca sasaṃbhramañca māmabhāṣata (he addressed me in a manner adapted to his shame, to his joy and to his excitement)など{P. 6, 3, 78-81.}；b.) sakalaṃ jyotiṣamadhīte（sahakalaṃでない）、vedaḥ savedāṅgaḥなどのような一部の特殊なフレーズ。

【補足2】
sārdhamとsamamはめったに名詞と複合しない。複合する場合には後分になる。
Panc. 276 vākasamam eva ca brāhmaṇī jīvitā sā (with these very words the wife of the brahman was restored to life)

186. 1.samayā, nikaṣā 2. abhitaḥ etc.

Finally we must mention some prepositions, not spoken of in the foregoing, viz. 1st samayā and nikaṣā, both = „near, about,” 2ly abhitaḥ, paritaḥ, sarvataḥ, samantataḥ (round, about, on all sides), ubhayataḥ (on both sides). All of them agree with the accusative. {Vârtt. on P. 2, 3, 2.}

Examples: 1. Daç. 146 samayā saudhabhittiṃ… prasuptam aṅganājanam alakṣayam;

2. Kathâs. 33, 113 abhitaḥ kṣetraṃ pāśāndattvā; R. 2, 103, 21 sītā purastād vrajatu tvam enām abhito vraja; Kathâs. 18, 5 taṃ sāmantāḥ parito bhrerdhruvaṃ grahagaṇā iva (on his sides his vassals marched, like the hosts of stars round the polar-star).

Rem. 1. A genitive with abhitaḥ, samantataḥ is rare, but it seems it is regular with samantāt. Panc. 185 tasya nyagrodhasya samantāt paribhramati.

Rem. 2. In modern writings viṣvak with gen. = „on all sides.”

186. 1.samayā・nikaṣā 2. abhitaḥ etc.

最後に、未だ言及していないいくつかの前置詞、すなわち、1. samayā・nikaṣā（共に「近くに」）、2. abhitaḥ・paritaḥ・sarvataḥ・samantataḥ（「…の周りに」「…のあちこちに」「至るところに」）およびubhayataḥ（「どちらの側にも」）に言及せねばならない。これらすべてはacc.に一致する。{Vârtt. on P. 2, 3, 2.}

1.
Daç. 146 samayā saudhabhittiṃ… prasuptam aṅganājanam alakṣayam

2.
Kathâs. 33, 113 abhitaḥ kṣetraṃ pāśān dattvā
R. 2, 103, 21 sītā purastād vrajatu tvam enām abhito vraja
Kathâs. 18, 5 taṃ sāmantāḥ parito bhrerdhruvaṃ grahagaṇā iva (on his sides his vassals marched, like the hosts of stars round the polar-star)

【補足1】
abhitaḥ、samantataḥを伴うgen.は稀であるが、samantātとは普通のようである。
Panc. 185 tasya nyagrodhasya samantāt paribhramati

【補足2】
比較的新しい著作では、gen.を伴うviṣvakで「至るところに」を意味する。〔訳注：Bhāgavata Purāṇaなど？〕

187. Periphrase by means of noun cases.

In the preceding paragraphs we have already dealt with such noun-cases as have got more or less the character of prepositions. Those, we will look upon now, have still retained as much of their original and proper significance as to consider them as nouns even from a syntactical point of view. Of course all of them comply with the genitive or may be the latter part of compounds.

187. 名詞-格による迂言

先のパラグラフで、多少の前置詞的正確を得ている名詞-格を既に扱った。あれらは、これから見るように、構文的な観点から見ても名詞と見なしうるほど、本来の/正確な意味が残っている。もちろん、これらすべてはgen.に係るか、あるいは複合語の後分になる。

188. antike, samīpe and other words of proximity, when expressive of „towards,“ and the like.

In the first place: the loc., acc. and abl. of nouns, meaning proximity, vicinity, neighbourhood (as antike, samīpa, saṃnidhi) or the side (pārśva) and similar, are a means for expressing „near; to, towards; from.” This periphrase is especially employed to signify a moving towards or from a person. „He has come to me” madantikaṃ [or -ke] āgataḥ or matsakāśam, matsamīpam, matpārśvam etc., „he is gone from me” matpārśvāpayātaḥ etc.

Examples : 1. moving to a person. Accus. and locat. of the periphrasing noun. — antika: Daç. 19 bālaṃ… bhavad antikam ānītavān asmi, Panc. 269 tavāntike tam āneṣyāmi; — sakâça: Mṛcch. III, p. 125 maitreya gaccha vasantasenāyāḥ sakāśam (M., go to V.), Panc. 262 ahaṃ tvatsakāśe maitryartham āgataḥ (I have come to you for friendship); — samîpa: Hit. 22 asya samīpam upagacchāmi, Panc. 178 bhūyo ’pi satvaraṃ citrāṅgasamīpe gataḥ; — pârçva: Panc. 257 vānarapārśvam agamat, ibid. 55 bhagavān nārāyaṇaḥ kanyakāpārśve ’bhyeti; - saṃnidhi: Daç. 133 ādāya cainaṃ mama pitroḥ saṃnidhimanaiṣam; — nikata: Kathâs. 24, 66 brāhmaṇaṃ taṃ visṛṣṭavān… duhitur nikaṭaṃ tadā (then he allowed that brahman to go to his daughter), Bhojapr. 60 rājanikaṭe nītaḥ; — abhyarna: Daç. 36 vanitāṃ… matpitur abhyarṇaṃ abhigamayya (conducted the woman to my father and —); — upakanṭha: Daç;. 39 tadupakaṇṭham upetya. This list may easily be enlarged. From the archaic dialect I add an instance of ardha being equivalent with pārśva. Ch. Up. 5, 3, 4 sa hāyastaḥ piturardhameyāya (he went sorrowful to his father).

2. moving from a person. Ablat. of the periphrasing noun. — Kathâs. 10, 26 śrīdattaḥ saha tair mitrais tatsamīpād apāsarat (Çrîd. with his friends withdrew from him), Ragh. 5, 24 raghoḥ sakāśād anuvāpya kāmaṃ / gataḥ (gone from Raghu, without having obtained his desire), Mṛcch. X, p. 375 apanīyatām ayaṃ cārudattapārśvāt.

3. Staying near. Locat. of the periphrasing noun. — Âçv. Gṛhy. 1, 18, 7 sthitvāhaḥ śeṣam ācāryasakāśe vācaṃ visṛjeta, Panc. 277 kūpopakaṇṭhe viśrānto brāhmaṇaḥ, ibid. 160 dhavalagṛhapārśve = »near the white house.” When attending on persons, the periphrasing nouns may of course be = »in the presence of,” thus being synonymous with puraḥ, agre and the like (177). Hence they may occasionally denote the person addressed to. R. 3, 10, 9 hati mayā vyāhūtaṃ dvijasaṃnidhau (so I have spoken to the brahmans).

Rem. 1. By so called syntactic analogy sakāśāt is occasionally construed with the abl. instead of the gen. of the noun, it qualifies. Varâh. Bṛh. 104, 12 vairakumārakebhyo bhaumaḥ sakāśāt phalam ādadhāti (Mars takes away the fruit of thieves and princes).

Rem. 2. Kathâs. 25, 129 we have antikena = »near,” śmaśānasyāntikena sa… aśṛṇodgiram.

Rem. 3. pārśvataḥ, samīpataḥ, sakāśataḥ sometimes have the worth of ablatives, but sometimes also that of locatives, f. i. Kathâs. 32, 99 astohekṣumato nāma puro tasyāś ca pārśvataḥ / nadī (— and at its side a river), cp. Nala. 6, 4.

188. 「…へ向かって」を表す場合のantike・samīpeおよび近接性を表す他の語

第一に：近接、近くにあること、周囲を表す名詞（antike、samīpa、saṃnidhi）、あるいは側そばを表す名詞などのloc.、acc.、abl.は、「…の近くに」「…へ」「…に向かって」「…から」を表すために用いられる。この迂言は、特にある人物への / からの移動を表すために用いられる。 〈madantikaṃ / -ke / matsakāśam / matsamīpam / matpārśvam〉 āgataḥ etc. （「彼が私のところに来た」）、matpārśvāpayātaḥ（「彼は私のところから去った」）など。

1. 〈人物〉へ移動する；迂言の名詞のacc.、loc.
・antika
Daç. 19 bālaṃ… bhavad antikam ānītavān asmi
Panc. 269 tavāntike tam āneṣyāmi

・sakāśa
Mṛcch. III, p. 125 maitreya gaccha vasantasenāyāḥ sakāśam (M., go to V.)
Panc. 262 ahaṃ tvatsakāśe maitryartham āgataḥ (I have come to you for friendship)

・samīpa
Hit. 22 asya samīpam upagacchāmi
Panc. 178 bhūyo ’pi satvaraṃ citrāṅgasamīpe gataḥ

・pārśva
Panc. 257 vānarapārśvam agamat
ibid. 55 bhagavān nārāyaṇaḥ kanyakāpārśve ’bhyeti

・saṃnidhi
Daç. 133 ādāya cainaṃ mama pitroḥ saṃnidhimanaiṣam

・nikata
Kathâs. 24, 66 brāhmaṇaṃ taṃ visṛṣṭavān… duhitur nikaṭaṃ tadā (then he allowed that brahman to go to his daughter)
Bhojapr. 60 rājanikaṭe nītaḥ

・abhyarna
Daç. 36 vanitāṃ… matpitur abhyarṇaṃ abhigamayya (conducted the woman to my father and —)

・upakanṭha
Daç;. 39 tadupakaṇṭham upetya

このリストは容易に増広できる。古代方言からpārśvaと等しいardhaの用例を加えておく：
Ch. Up. 5, 3, 4 sa hāyastaḥ piturardhameyāya (he went sorrowful to his father)

2. 〈人物〉から移動する；迂言の名詞のabl.
Kathâs. 10, 26 śrīdattaḥ saha tair mitrais tatsamīpād apāsarat (Çrîd. with his friends withdrew from him)
Ragh. 5, 24 raghoḥ sakāśād anuvāpya kāmaṃ / gataḥ (gone from Raghu, without having obtained his desire)
Mṛcch. X, p. 375 apanīyatām ayaṃ cārudattapārśvāt

3. 近くに留まる；迂言の名詞のloc.
Âçv. Gṛhy. 1, 18, 7 sthitvāhaḥ śeṣam ācāryasakāśe vācaṃ visṛjeta
Panc. 277 kūpopakaṇṭhe viśrānto brāhmaṇaḥ
ibid. 160 dhavalagṛhapārśve = »near the white house”

人物が〔このloc.に〕付随する場合、迂言の名詞はもちろん「…のいる前で」と等しく、したがってpuraḥやagreなど（177）と同義である。なので、これらは呼びかけられる人物を表すことがある。
R. 3, 10, 9 hati mayā vyāhūtaṃ dvijasaṃnidhau (so I have spoken to the brahmans)

【補足1】
統語論的な類推（syntactic analogy）によって、sakāśātは、それが修飾する名詞のgen.の代わりにabl.をとることがある。 Varâh. Bṛh. 104, 12 vairakumārakebhyo bhaumaḥ sakāśāt phalam ādadhāti (Mars takes away the fruit of thieves and princes)

【補足2】
「…の近くに」を表すantikenaがある：
Kathâs. 25, 129 śmaśānasyāntikena sa… aśṛṇodgiram

【補足3】
pārśvataḥ、samīpataḥ、sakāśataḥはabl.のはたらきをすることもあれば、loc.のときもある。
Kathâs. 32, 99 astohekṣumato nāma puro tasyāś ca pārśvataḥ / nadī (— and at its side a river)

Nala. 6, 4と比較せよ。

189. sakāśāt.

Moreover sakāśāt — and also, but not so often, antikāt and pārśvāt — serves also to periphrase many other kinds of ablative, especially if = „from the side of a person”. So Panc. 28 svāminaḥ sakāśād abhayadakṣiṇā dāpayitavyā [sc. tvayā] (you must procure me safety from the side of your master), ibid. 137 bhoś citragrīvasya mayā tava sakāśāt pāśamokṣaṇaṃ dṛṣṭaṃ / tena mama mahatī prītiḥ saṃjātā / tat kadācin mamāpi vandhane jāte tava pārśvān muktair navati (well, I have seen how you have loosened Citragrîva of his fetters, and I was much pleased at this, for I too, if perchance I should get into captivity, may be released from your side); — to receive from: Mṛcch. X, p. 341 icchāmy ahaṃ bhavataḥ sakāśāt pratigrahaṃ kartum; — to ask from: Panc. 75 mayā tvat sakāśād bhojanam arthanīyam; — to learn from: M. 2, 20 etad deśaprasūtasya sakāśād agrajanmanaḥ / svaṃ svaṃ caritraṃ śikṣeranpṛthivyāṃ sarvamānavāḥ; — to buy from: M. 9, 174 krīṇīyād yas tv apatyārthaṃ mātāpitror yam antikāt / sa krītakaḥ (he whom somebody has bought from his parents that he might be instead of a son, is called his bought son); — to be borne from: Panc. 318 mama kanyāṃ dāsyati tat sakāśāt putro me bhaviṣyati (he will give me his daughter, of her I shall have a son). — Abl. of comparison: Panc. 271 atas taṃ saṃmānādibhiḥ sarveṣāṃ rājaputrāṇāṃ (from this time he looked on him with favour above all rajputs, showing his grace by marks of honour and the like), Vajracched. p. 16 asya khalu puṇyaskandhasyāntikād asau paurvakaḥ puṇyaskandhaḥ śatatamīm api kalāṃ nārhati (forsooth, if compared to the foresaid bulk of good works, this second bulk of good works is not equal to the hundredth part of it).

189. sakāśāt

加えて、sakāśāt—そして、あまり頻繁ではないがantikātとpārśvātも—は、他の多くの種類、とりわけ「〈人物〉の側から…」を表す場合のabl.、を迂言することにも資する。
Panc. 28 svāminaḥ sakāśād abhayadakṣiṇā dāpayitavyā [sc. tvayā] (you must procure me safety from the side of your master)
ibid. 137 bhoś citragrīvasya mayā tava sakāśāt pāśamokṣaṇaṃ dṛṣṭaṃ / tena mama mahatī prītiḥ saṃjātā / tat kadācin mamāpi vandhane jāte tava pārśvān muktair navati (well, I have seen how you have loosened Citragrîva of his fetters, and I was much pleased at this, for I too, if perchance I should get into captivity, may be released from your side)

・…から受け取る
Mṛcch. X, p. 341 icchāmy ahaṃ bhavataḥ sakāśāt pratigrahaṃ kartum

・…から聞く
Panc. 75 mayā tvat sakāśād bhojanam arthanīyam

・…から学ぶ
M. 2, 20 etad deśaprasūtasya sakāśād agrajanmanaḥ / svaṃ svaṃ caritraṃ śikṣeranpṛthivyāṃ sarvamānavāḥ

・…から買う
M. 9, 174 krīṇīyād yas tv apatyārthaṃ mātāpitror yam antikāt / sa krītakaḥ (he whom somebody has bought from his parents that he might be instead of a son, is called his bought son)

・…から生まれる
Panc. 318 mama kanyāṃ dāsyati tat sakāśāt putro me bhaviṣyati (he will give me his daughter, of her I shall have a son)

・比較のabl.
Panc. 271 atas taṃ saṃmānādibhiḥ sarveṣāṃ rājaputrāṇāṃ (from this time he looked on him with favour above all rajputs, showing his grace by marks of honour and the like)
Vajracched. p. 16 asya khalu puṇyaskandhasyāntikād asau paurvakaḥ puṇyaskandhaḥ śatatamīm api kalāṃ nārhati (forsooth, if compared to the foresaid bulk of good works, this second bulk of good works is not equal to the hundredth part of it)

190. madhye, antare.

In the same way the loc., acc. and abl. of antara, madhya sim. may periphrase the being or the getting „within,” the moving „from within.”

a.) being within. Panc. 259 asti samudrāntara asmadgṛham; ibid. 67 kūpam adhya ātmanaḥ pratibimbaṃ dadarśa; — b.) getting within. Panc. 246 brāhmaṇānām antaram apakrāntaḥ (he disappeared in a crowd of brahmans); ibid. 39 rātrī maṭamadhye na praveṣṭavyam; — c.) coming from within. Panc. 38 naktaṃ dinaṃ kakṣāntarāt tāṃ mātrāṃ na muñcati (never at day nor at night he draws the money out of his belt), ibid. 70 tataḥ pratiśabdena kūpam adhyād dviguṇataro nādaḥ samutthitaḥ (then, the echo caused a noise twice as heavy to go up from the interior of the pit).

Rem. antare may occasionally be = »with respect to, concerning.” So R. 2, 90, 16; cp. the same meaning of antareṇa 166, 4°. As to madhyena see 167.

190. madhye・antare

同様に、antaraやmadhyaのloc.、acc.、abl.は、「…の中に」「…の中へ」や「…の中から」を迂言できる。

a.) 「…の中に」
Panc. 259 asti samudrāntara asmadgṛham
ibid. 67 kūpam adhya ātmanaḥ pratibimbaṃ dadarśa

b.) 「…の中へ」
Panc. 246 brāhmaṇānām antaram apakrāntaḥ (he disappeared in a crowd of brahmans)
ibid. 39 rātrī maṭamadhye na praveṣṭavyam

c.) 「…の中から」
Panc. 38 naktaṃ dinaṃ kakṣāntarāt tāṃ mātrāṃ na muñcati (never at day nor at night he draws the money out of his belt)
ibid. 70 tataḥ pratiśabdena kūpam adhyād dviguṇataro nādaḥ samutthitaḥ (then, the echo caused a noise twice as heavy to go up from the interior of the pit)

【補足】
antareは「…に関して」と等しいときがある。R. 2, 90, 16など。同じ意味のantareṇa（166-4）と比較せよ。madhyenaに関しては167をみよ。

191. madhye and madhyāt.

madhye and madhyāt often used in a partitive sense; then they are concurrent idioms of the partitive cases, see 116, Rem. 2. Panc. 120 āvayor madhye yaś cauras taṃ kathaya; ibid. 86 teṣāṃ madhyāt kākaḥ provāca (among them, the crow spoke).

191. madhye・madhyāt

madhyeとmadhyātはしばしば部分を示す意味で用いられる；その場合、これらは分格と同じ働きをするイディオムである。116-補足2をみよ。
Panc. 120 āvayor madhye yaś cauras taṃ kathaya
ibid. 86 teṣāṃ madhyāt kākaḥ provāca (among them, the crow spoke)

192. -deśe etc. serving for periphrase of the locative.

The locative denoting „on or in what spot”, is often specified by means of such words as -deśe, -uddeśe, -talo, -taṭe, -pṛṣṭhe sim. When translating such tatpurushas, these latter members must generally be rendered by prepositions: in, upon, over etc. Pat. I, 123 dhūmaḥ sa ākāśadeśe nivāte naiva tiryāgacchati nāvāgavarohati (that smoke being in the atmosphere, it does not go athwart, if the air be calm, nor falls down), Daç. 169 kam apy avanipṛṣṭhe viceṣṭamānaṃ puruṣam adrākṣīt (he saw somebody moving on the earth).

Rem. Likewise viṣaye may periphrase the metaphorical sense of the locative, as Bhâg. Pur. 1, 4, 13 manye tvāṃ viṣaye snātam (I think you are accomplished in grammar), Panc. 173 dhanaviṣaye saṃtāpo na kāryaḥ (one must not be grieved for the sake of earthly goods). So often atra viṣaye »in this respect.”

192. loc.の迂言：-deśe etc.

「〈場所〉に」を表すloc.は、しばしば-deśe、-uddeśe、-talo、-taṭe、-pṛṣṭheなどのような語によって明示される。このようなtatpuruṣaを翻訳する場合、これらの後分はふつう前置詞で翻訳されねばならない：in、upon、overなど。
Pat. I, 123 dhūmaḥ sa ākāśadeśe nivāte naiva tiryāgacchati nāvāgavarohati (that smoke being in the atmosphere, it does not go athwart, if the air be calm, nor falls down)
Daç. 169 kam apy avanipṛṣṭhe viceṣṭamānaṃ puruṣam adrākṣīt (he saw somebody moving on the earth)

【補足】
同様に、viṣayeは比喩的な意味のloc.を迂言する。
Bhâg. Pur. 1, 4, 13 manye tvāṃ viṣaye snātam (I think you are accomplished in grammar)
Panc. 173 dhanaviṣaye saṃtāpo na kāryaḥ (one must not be grieved for the sake of earthly goods)

よって、しばしばatra viṣayeで「この点において」となる。

193. kṛte, hetoḥ; artha, nimitta, kāraṇa etc., expressive of cause, motive, aim.

Several periphrasing words may signify for the sake of, because of, for, viz. 1 kṛte used almost as a real preposition, 2. hetoḥ the ablative (*1) of hetu „motive,” 3. artham, arthāya and arthe, the acc., dat. and loc. of artha (matter, sake), 4. the instrum., accus. and abl. of nimitta and kāraṇa „cause, motive.” They are construed with preceding genitive, if they do not make up the latter part of a compound.

Examples: 1. kṛte. — Panc. IV, 29 na svalpasya kṛte bhūri nāśayet (one must not spend much for the sake of little); Mṛcch. IV, p. 131 mayā khalu madanikāyāḥ kṛte sāhasam anuṣṭhitam; Panc. IV, 51 vākakṛte rāsabho hataḥ (the ass was killed for his voice).

2. hetoḥ. — Bhagavadgîtâ 1, 35 etānna hantum icchāmi… api trailophyarājyasya hetoḥ kiṃ nu mahīkṛte (them I would not kill… not even for the sake of the realm of the three worlds, how much less for the possession of land); Çâk. V svasukhanirabhilāṣāḥ khidyase lokahetoḥ (while not caring for your own pleasure, you tire yourself for the sake of your people); Ragh. 2, 47 alpasya hetor bahu hātum icchan vicāramūḍhaḥ pratibhāsi me tvam (you seem to me a thoughtless fool, that you desire to give up much for a trifle); Mâlat. IV, p. 65 jīvitatrāṇahetoḥ = jīvitatrāṇāya. — Note kasya hetoḥ (why?), kasyāpi hetoḥ (for some motive) and the like.

3. a.) artham. — Panc. 169 jalārthaṃ tadeva pulonamavatīrṇaḥ (he is gone to the same bank for water), ibid. 212 ulūkādhipo vāyasavadhārthaṃ pracalitaḥ (— set out in order to kill the crows), Mṛcch. III, p. 116 madanikāyā niṣkrayaṇārthaṃ vasantasenāgṛhaṃ gacchāmi; R. 3, 35, 34 amṛtānayanārthaṃ cakāra matim (he made up his mind to feich the amṛta). It is plain, that artham is in all such phrases the equivalent of a final dative. Cp. 87.

b.) arthāya. — Mhbh. 1, 144, 17 na garhayeyur asmān vai pāṇḍavārthāya karhicit (they will not reprove us for the sake of the Pâṇḍavas); Panc. III, l78 eka eva hitārthāya tejasvī pārthivo (no ruler but a monarch promotes the welfare of his country), here hitārthāya is = hitāya, cp. Nala. 13, 19.

c.) arthe. — Mṛcch. III, p. 116 gaṇikārthe brāhmaṇakulaṃ tam asi pātitam, Panc. 325 āpadarthe dhanamitrasaṃgrahaṃ kriyate (it is for evil days, that wealth and friends are sought after), R. 2, 118, 53 ūrmilā bhāryārthe lakṣmaṇasyāpi dattā (U. has been given to L. to be his wife) [bhāryārthe accordingly = bhāryāyai or bhāryā, cp. ibid. 3, 34, 21; Mhbh. 1, 14, 7].

4. nimittam etc. — Daç. 25 mahīsuranimittaṃ gatajīvito ’bhūt (he has died for a brahman), Panc. 228 ghṛtatailalavaṇataṇḍulādikrayanimittaṃ saparivārā gatā, Mhbh. 12, 342, 23 ahalyādharṣaṇanimittaṃ hi gotamād dhariśmaśrutām indraḥ prāptaḥ (it is because of his adultery with Ahalya, that Indra got a reddish beard from the side of Gautama); — R. 2, 90, 12 niyuktaḥ strīnimittena pitrāsau (he, being enjoined by his father because of a woman —); — Nala. 4, 4 viṣam agniṃ jalaṃ rajjumāsthāsye tava kāraṇāt (for you I will take poison etc.)

(*1)
It is not quite plain, how Pâṇini did account for hetoḥ. Yet, his commentators and followers consider it a genitive, and it is very likely, he has thought so himself. At least, we may draw the inference. After having taught in his sûtra 2, 3, 26 ṣaṣṭhī hetuprayoge, that is the genitive is required [instead of the instrum. of causality] when employing hetu”, he adds this clause (s. 27) sarvanāmnas tṛtīyā ca, but in the case of a pronoun of the class sarva etc., either the gen. or the instrum.” With the said pronouns it is therefore allowed to use two idioms promiscuously — f. i. kasya hetoḥ and kena hetunā, but for the rest the only idiom available is that, which is exemplified by puruṣasya hetoḥ. Now, as kena and hetunā are both instrumentals, it is but consistent that of kasya hetoḥ, the parallel idiom, both elements are meant as genitives. Then, of course puruṣasya hetoḥ must also be considered as genitives both. The very words of Pâṇini do not admit of another interpretation.
But however great the authority of Pâṇini may be, as it is, when he states facts and describes phenomena, there is no plausible reason to follow it, where his explication of them is wrong. To him, who did not know but one language, hetoḥ could appear as a genitive, but for us, who have the opportunity of comparing similar idioms in different languages, f. ex. Latin causâ and gratiâ, English because of, it is impossible not to take hetoḥ for an ablative of causality. By doing so we account for the idiom in question in a quite satisfactory manner. Therefore kasya hetoḥ is to be compared with Latin cujus rei causa, not with qua de causa, the Sanskrit equivalent of which is kasmād dhetoḥ.
kasmād dhetoḥ reminds me of the vârtt. on P. 2, 3, 27 nimittakāraṇahetuṣu sarvāsāṃ prāyadarśanam. This precept is strictly true by itself — the word prāya shows sufficiently that it must not be urged too much — but it cannot be said with some reason, Pâṇini has left out this rule, as he did not want to enjoin it at all.

193. 原因・動機・目的を表すkṛte、hetoḥ；artha、nimitta、kāraṇa etc.

いくつかの迂言の語は、動機の「…のために」（for the sake of）や「…に因って」（because of）、目的の「…のために」（for）を表す。すなわち、1. ほとんど真正の前置詞として用いられるkṛte、2. hetu（動機）のabl.（*1）であるhetoḥ、3. artha（問題、…のための）のacc.であるartham・dat.のarthāya・loc.のarthe、4. nimitta・kāraṇa（原因、動機）のinst.・acc.・abl.がそれである。複合語の後分にならない場合、これらは先行するgen.に係る。

1. kṛte
Panc. IV, 29 na svalpasya kṛte bhūri nāśayet (one must not spend much for the sake of little)
Mṛcch. IV, p. 131 mayā khalu madanikāyāḥ kṛte sāhasam anuṣṭhitam
Panc. IV, 51 vākakṛte rāsabho hataḥ (the ass was killed for his voice)

2. hetoḥ
Bhagavadgîtâ 1, 35 etānna hantum icchāmi… api trailophyarājyasya hetoḥ kiṃ nu mahīkṛte (them I would not kill… not even for the sake of the realm of the three worlds, how much less for the possession of land)
Çâk. V svasukhanirabhilāṣāḥ khidyase lokahetoḥ (while not caring for your own pleasure, you tire yourself for the sake of your people)
Ragh. 2, 47 alpasya hetor bahu hātum icchan vicāramūḍhaḥ pratibhāsi me tvam (you seem to me a thoughtless fool, that you desire to give up much for a trifle)
Mâlat. IV, p. 65 jīvitatrāṇahetoḥ = jīvitatrāṇāya

kasya hetoḥ (why?), kasyāpi hetoḥ (for some motive)などに注意せよ。

3.
a.) artham
Panc. 169 jalārthaṃ tadeva pulonamavatīrṇaḥ (he is gone to the same bank for water)
ibid. 212 ulūkādhipo vāyasavadhārthaṃ pracalitaḥ (— set out in order to kill the crows)
Mṛcch. III, p. 116 madanikāyā niṣkrayaṇārthaṃ vasantasenāgṛhaṃ gacchāmi
R. 3, 35, 34 amṛtānayanārthaṃ cakāra matim (he made up his mind to feich the amṛta)
arthamがあらゆるフレーズにおいて目的を表わすdat.と等しいことは明らかである。87をみよ。

b.) arthāya
Mhbh. 1, 144, 17 na garhayeyur asmān vai pāṇḍavārthāya karhicit (they will not reprove us for the sake of the Pâṇḍavas)
Panc. III, l78 eka eva hitārthāya tejasvī pārthivo (no ruler but a monarch promotes the welfare of his country)

後者では、hitārthāyaはhitāyaと等しい。Nala. 13, 19と比較せよ。

c.) arthe
Mṛcch. III, p. 116 gaṇikārthe brāhmaṇakulaṃ tam asi pātitam
Panc. 325 āpadarthe dhanamitrasaṃgrahaṃ kriyate (it is for evil days, that wealth and friends are sought after)
R. 2, 118, 53 ūrmilā bhāryārthe lakṣmaṇasyāpi dattā (U. has been given to L. to be his wife) [bhāryārtheはbhāryāyaiやbhāryāと等しい。ibid. 3, 34, 21やMhbh. 1, 14, 7と比較せよ]

4. nimitta etc.
Daç. 25 mahīsuranimittaṃ gatajīvito ’bhūt (he has died for a brahman)
Panc. 228 ghṛtatailalavaṇataṇḍulādikrayanimittaṃ saparivārā gatā
Mhbh. 12, 342, 23 ahalyādharṣaṇanimittaṃ hi gotamād dhariśmaśrutām indraḥ prāptaḥ (it is because of his adultery with Ahalya, that Indra got a reddish beard from the side of Gautama)
R. 2, 90, 12 niyuktaḥ strīnimittena pitrāsau (he, being enjoined by his father because of a woman —)
Nala. 4, 4 viṣam agniṃ jalaṃ rajjumāsthāsye tava kāraṇāt (for you I will take poison etc.)

（*1）
Pāṇiniがhetoḥをどう説明したかは明白でない。けれども、その注釈者たちと門人たちはこれをgen.と見なしており、Pāṇini自身がそう考えていたというのもありそうなことである。少なくとも、推論は可能である。P. 2, 3, 26 ṣaṣṭhī hetuprayoge （hetuを用いる場合、〔原因となる作用のinst.の代わりに〕gen.が必要とされる）の後、彼はこの1節（s. 27）を加える：sarvanāmnas tṛtīyā ca （sarva等の種類（sarvanāman）の代名詞の場合にはgen.かinst.のどちらかが起こる）。したがって、前述の代名詞を用いると、2つのイディオムを無差別に使用できる—例えばkasya hetoḥやkena hetunā—が、その他の場合にはpuruṣasya hetoḥに例証されるようなイディオムのみが使用可能である。ところで、kenaとhetunāがどちらもinst.であるのと同様に、相似イディオムのkasya hetoḥで両方の要素がgen.として意味されている、というのは一貫している。するともちろんkasya hetoḥはどちらもgen.として見なされねばならない。Pāṇiniの言それ自体は他の解釈を許さない。
しかしながら、Pāṇiniの権威がどれほど偉大であろうとも、彼が事実を記述し現象を説明するとき、彼の解説が間違っているのなら、それに従うべきもっともらしい理由はない。1つの言語しか知らなかった彼にとってhetoḥはgen.のように見えたかもしれないが、ラテン語のcausāとgratiā、および英語のbecauseなどのような異なる言語で類似イディオムを比較する機会がある私たちにとっては、hetoḥは因果を表すabl.としか見なし得ない。そうすることで、問題のイディオムを非常に満足のいく方法で説明できる。したがってkasya hetoḥは、〔hetoḥをgen.として解釈するとすれば〕kasmād dhetoḥに相当するラテン語の"qua de causa"（quisのf.abl.；前置詞de＋causaのf.nom.＝abl.＋gen.）ではなく、〔abl.と解釈して〕"cujus rei causa"（quisのsg.gen.；reiのsg.gen.；causaのabl.）と対照されるべきである。
kasmād dhetoḥというと私には以下が思い起こされる：
vârtt. on P. 2, 3, 27 nimittakāraṇahetuṣu sarvāsāṃ prāyadarśanam （手段・原因・動機の場合、すべて〔の格語尾〕が一般的な現象として起こる）

この教え自体は厳密に真実である—prāya（ほとんど、ふつう、大体）が、これがあまり強調されていないに違いないことを十分に示している—が、何かの理由があってとは言えないけれども、Pāṇiniがこの規定を省略したのは、これを全面的に禁ずることを望まなかったからである。

194.

The foresaid apparatus for expressing the purpose, the aim, the motive, the sake, though the most common, is not the sole, artha, nimitta, kāraṇa, mūla, hetu etc. serving also for this purpose, when being part of a bahuvrîhi. Daç. 75 f. i. vismayaharṣamūlaḥ kolāhalo lokasyodajihīta (from astonishment and joy people burst out into clamour). A fair sample of manifoldness of expression we have in these lines from the Râmâyaṇa
na śobhārthāvimau bāhū dhanurbhūṣaṇāya nāsirābandhanārthāya na śarāḥ stambhahetavaḥ (2, 23, 31),
in each pâda a different way has been followed to signify the aim. In the first artha is the latter member of a bahuvrîhi, in the fourth hetu, in the second the dative of the aim has been used, and the third has periphrase by means of arthāya. Cp. R. 3, 43, 17; Nala. 14, 19.

Rem. It is plain that datives as arthāya, nimittāya, hetave will signify but the purpose or aim, whereas ablatives as kāranāt, instrumentals as nimittena, compounds in -mūla are only expressive of the cause. But in some of the foresaid implements for periphrase, as kṛte, artham, nimittam, hetoḥ, the contrast, which does logically exist between the conceptions »aim” and »cause” is not to be found. Strictly speaking, they are standing on the neuter territory of the »motive” which partakes of both. See the examples given.

194. 目的を表すartha・nimitta・kāraṇa・mūla・hetu

「目的」・「ねらい」・「動機」・「…のための」を表す組織は、ありふれたものではないけれども、前述のものだけではない。artha、nimitta、kāraṇa、mūla、hetuなどが、bahuvrīhiの一部となる場合にはこの用途にも資する。
Daç. 75 f. i. vismayaharṣamūlaḥ kolāhalo lokasyodajihīta (from astonishment and joy people burst out into clamour)

表現の多様性の好例は、以下に引くRāmāyaṇaからの1節である：
R. 2, 23, 31 na śobhārthāvimau bāhū dhanurbhūṣaṇāya nāsirābandhanārthāya na śarāḥ stambhahetavaḥ

それぞれのpādaでは、目的を表すために異なる方法がとられている。第1pādaにはbahuvrīhiの一部のartha、第4にはhetu、第2には目的を表す語のdat.が用いられ、第3はarthāyaで迂言している。R. 3, 43, 17やNala. 14, 19と比較せよ。

【補足】
arthāya、nimittāya、hetaveのようなdat.は「目的」や「ねらい」だけを表すが、kāranātのようなabl.、nimittenaのようなinst.、-mūlaの複合語は原因だけを表す。けれども、kṛte・artham・nimittam・hetoḥのような前述の迂言の手段の一部では、「目的」と「原因」の概念間に論理的に存在する差異が認められない。厳密に言うと、これらは、両方の性質をもつ「動機」の中間領域にあるのである。与えられたる用例をみよ。

195. vaśāt and valāt.

The cause — either material or efficient — is moreover often periphrased by vaśāt (or vaśena) liter. „by the rule of” and balāt (or balena) liter. „by the power of.” Panc. 43 kayaṃ madyapān avaśād aprastutaṃ vadasi, ibid. 327 daivavaśāt saṃpadyate nṛṇāṃ śubhāśubham; Var. Bṛh. 2, 4 āsādayedanilavegavaśena pāram (he may perhaps reach the other side by the strength of the wind); Kathâs. 12, 59 ātmanaḥ / adarśanaṃ yuktibalād vyadhād yaugandharāyaṇaḥ (Yaug. made himself invisible by sorcery).

195. vaśāt・valāt

物質的、あるいは効力的な原因は、しばしばvaśātやvaśena（「…の支配によって」）、およびbalātやbalena（「…の力によって」）で迂言される。
Panc. 43 kayaṃ madyapān avaśād aprastutaṃ vadasi
ibid. 327 daivavaśāt saṃpadyate nṛṇāṃ śubhāśubham
Var. Bṛh. 2, 4 āsādayedanilavegavaśena pāram (he may perhaps reach the other side by the strength of the wind)
Kathâs. 12, 59 ātmanaḥ / adarśanaṃ yuktibalād vyadhād yaugandharāyaṇaḥ (Yaug. made himself invisible by sorcery)

196. Periphrase of agent, instrument, means.

The agent, instrument, means may be periphrased by such words as dvāreṇa (by means of), mārgeṇa (by way of), paramparayā (by a continual line of), mukhena and vacanena or mukhāt, vacanāt (by mouth of), yogena or yogāt (by exercising, practising), anusāreṇa (agreeably to), sim. Prabodh. II, p. 35 tena [sc. cārvākeṇa ca śiṣyopaśiṣyadvāreṇāsmil̐ loke bahulīkṛtaṃ tantram (and he has spread his doctrine by his disciples and the disciples of them); Panc. 239 ākāśamārgeṇa prāyāt (he went off through the sky); Mṛcch. VIII, p. 255 yadi punar udyānaparamparayā nagarīm ujjayinīṃ praviśāvaḥ (but if we entered the city of U. by following the line of groves); Panc. 56 sa rājā devomukhena tāṃ duhitaram uvāca; Çâk. II rakṣāyogād ayam api tapaḥ praty ahaṃ saṃcinoti (he too [the king] earns tapas day after day by his giving protection); Panc. 126 kopi vipro mahāvidvān paraṃ pūrvajanmayogena coro vartate (— but because of deeds, done in a former existence he was a thief); Bhojapr. 3 vadāmi svamatyanusāreṇa (I speak according to my opinion).

196. 行為者・用具・手段の迂言

行為者、用具、手段は以下の語で迂言されうる：dvāreṇa（…を用いて）、mārgeṇa（…経由で）、paramparayā（…の絶え間ない連続によって）、mukhena・vacanenaあるいはmukhāt・vacanāt（…の口によって）、yogenaやyogāt（…の実践によって）、anusāreṇa（…に准じて）など。
Prabodh. II, p. 35 tena [sc. cārvākeṇa ca śiṣyopaśiṣyadvāreṇāsmil̐ loke bahulīkṛtaṃ tantram (and he has spread his doctrine by his disciples and the disciples of them)
Panc. 239 ākāśamārgeṇa prāyāt (he went off through the sky)
Mṛcch. VIII, p. 255 yadi punar udyānaparamparayā nagarīm ujjayinīṃ praviśāvaḥ (but if we entered the city of U. by following the line of groves)
Panc. 56 sa rājā devomukhena tāṃ duhitaram uvāca
Çâk. II rakṣāyogād ayam api tapaḥ praty ahaṃ saṃcinoti (he too [the king] earns tapas day after day by his giving protection)
Panc. 126 kopi vipro mahāvidvān paraṃ pūrvajanmayogena coro vartate (— but because of deeds, done in a former existence he was a thief)
Bhojapr. 3 vadāmi svamatyanusāreṇa (I speak according to my opinion)

197.

Some participles in -ta may serve the want of periphrase, as:

gata

1. gata, often used as an equivalent of the locative, as it may be rendered by in, into, to, towards, Panc. 155 āvayor hastagataṃ jātam (it has come into our hand), Mâlav. I, p. 12 gavākṣagatā tiṣṭhati (she stands at the window), M. 2, 218 gurugatāṃ vidhyāṃ śuśrūṣur adhigaccchati, here gurugatā vidhyā = guro vidhyā »the wisdom which dwells in his teacher.” Panc. 272 a lion takes up the helpless young of a chacal holding it between his teeth daṃṣṭrāmadhyagataṃ = daṃṣṭrāmadhye kṛtvā. Likewise R. 3, 46, 6 janasthānagatā drumāḥ = janasthāne santo drumāḥ »the trees in Jan.”

Examples of gata, periphrasing the nimittasaptamî (147). R. 3, 43, 48 paśya lakṣmaṇa vaidehyā mṛgatvaci gatāṃ spṛhāṃ (Laxmaṇa, look how fond Sîtâ is of the skin of the antelope), Çâk. I sakhīgataṃ kim api pṛcchāmaḥ (I will ask something concerning your friend).

Rem. Occasionally saṃśrita, āśrita and the like are used in this manner. See f. i. R. 3, 11, 65 and 3, 54, 26.

197. 迂言の分詞-ta / gata

いくつかの分詞-taは迂言に資する：

gata

1. gataはしばしばloc.と等しいものとして用いられ、英語だとin、into、to、towardsで翻訳されうる。
Panc. 155 āvayor hastagataṃ jātam (it has come into our hand)
Mâlav. I, p. 12 gavākṣagatā tiṣṭhati (she stands at the window)
M. 2, 218 gurugatāṃ vidhyāṃ śuśrūṣur adhigaccchati »the wisdom which dwells in his teacher” （gurugatā vidhyā = guro vidhyā）
Panc. 272 a lion takes up the helpless young of a chacal holding it between his teeth daṃṣṭrāmadhyagataṃ = daṃṣṭrāmadhye kṛtvā
R. 3, 46, 6 janasthānagatā drumāḥ = janasthāne santo drumāḥ »the trees in Jan”

nimittasaptamī（147）を迂言するgataの例：
R. 3, 43, 48 paśya lakṣmaṇa vaidehyā mṛgatvaci gatāṃ spṛhāṃ (Laxmaṇa, look how fond Sîtâ is of the skin of the antelope)
Çâk. I sakhīgataṃ kim api pṛcchāmaḥ (I will ask something concerning your friend)

【補足】
saṃśritaとāśritaなどもこの仕方で用いられる。R. 3, 11, 65やibid. 3, 54, 26をみよ。

198. other participles = „with” and „without.”

2. Such as are expressive of concomitancy or the contrary of it, as sahita, yukta, when = „with,” rahita, hīna, when = „without.” It is a matter of course, that we have the right of speaking of them as periphrasing case-relations only in such cases, as where the original and proper meaning of these participles has faded away in so far as not to admit of their being translated by English participles. With them may be remembered the adjective sanātha, which is often almost equivalent to our »with,” as Panc. 62 asti… nātidūre prabhūtajalasanāthaṃ (a lake with much water).

Rem. To them we may add vīta, apagata, vigata and the like, when being the first members of bahuvrîhis as apagatabhaya = »fearless,” Daç. 25 vītadayaḥ »pityless.”

3. Some participles in the neuter gender may be met with occasionally, used as adverbs with a prepositional function. Mhbh. 1, 115, 11 ajñātaṃ dhṛtarāṣṭrasya (without the knowledge of Dhṛ.); Panc. 272 tena bhūbhujā sa kumbhakāraḥ prastāvānugataṃ pṛṣṭaḥ (in the course of the conversation the king asked the potter). Cp. Kathâs. 39, 167.

198. with・withoutを表す他の分詞

2. 「…を伴って」を表す場合のsahita、yuktaは付随性を、「…なしに」を表す場合のrahita、hīnaはその反対を表す。当然ながら、これらについて我々が格-関係を迂言していると言い得るのは、これらの動詞の元来の/正しい意味が〔そのまま〕英語の動詞で訳されることを認められないほどに薄れてしまった場合に限られる。それらのうち、しばしば英語のwithとほとんど等しい形容詞sanāthaは留意すべきである：
Panc. 62 asti… nātidūre prabhūtajalasanāthaṃ (a lake with much water)

【補足】
これらには、apagatabhaya（恐れなき）のような、bahuvrīhiの最初の要素になる場合のvīta、apagata、vigataを付け加えられるだろう：
Daç. 25 vītadayaḥ »pityless.”

3. 前置詞的機能を持ち副詞として用いられるn.の分詞が見られることがある。
Mhbh. 1, 115, 11 ajñātaṃ dhṛtarāṣṭrasya (without the knowledge of Dhṛ.)
Panc. 272 tena bhūbhujā sa kumbhakāraḥ prastāvānugataṃ pṛṣṭaḥ (in the course of the conversation the king asked the potter)

Kathâs. 39, 167と比較せよ。

199. abhimukha, unmukha, saṃmukha.

To them we may subjoin, as they do duty of participles, the adjectives abhimukha, unmukha, saṃmukha when pointing out the direction of a movement. Then their proper meaning „[having] the face [turned] to” has dwindled down to a mere to or towards = prati. They are often used so, either as adjectives, or adverbially. — Examples of adjective: Panc. 208 svapurābhimukhaḥ pratisthe which is identical with svapuraṃ (or [svapuraṃ prati]) pratasthe; ibid. 299 mātuḥ saṃmukho gataḥ = mātuḥ sakāśe gataḥ; — of adverb: Panc. 64 sā svagṛhābhimukhaṃ pratisthe.

199. abhimukha・unmukha・saṃmukha

移動方向を指示する場合のabhimukha・unmukha・saṃmukhaは、これらは分詞的はたらきをするので、それら〔先の分詞類に〕加えうる。そのとき、これらの正確な意味である「…へ顔を〔向けて〕」は、単なる「…へ」や「…へ向かって」＝pratiへと〔意味が〕減少する。これらはしばしば、形容詞的にも副詞的にも用いられる。

・形容詞
Panc. 208 svapurābhimukhaḥ pratisthe = svapuraṃ (or [svapuraṃ prati]) pratasthe
ibid. 299 mātuḥ saṃmukho gataḥ = mātuḥ sakāśe gataḥ

・副詞
Panc. 64 sā svagṛhābhimukhaṃ pratisthe

200. uddiśya.

A similar periphrase is exhibited by the gerund uddiśya, as it is expressive of the aim the action is pointing at. Therefore uddiśya may serve almost the same purpose as prati, and is available as well in figurative as in literal sense. So Panc. 210 svagṛham uddiśya prapalāyitaḥ (he fled to his home), Mudr. I, p. 8 brāhmaṇān uddiśya pākaḥ (the cooking for the brahmans). In the former instance the mere accus. svagṛham would suffice, in the latter the gen. or dat. brāhmaṇānām or -ṇebhyaḥ.

Other examples: R. 3, 11, 44 rāmaḥ] pratisthe ’gastyam uddiśya (- to Agastya), Kâd. I, p. 19 rājānam uddiśyāryām imāṃ papāṭha ([the bird] pronounced this âryâ with regard to the king), R. 3, 38, 13 yajñām uddiśya dīkṣitaḥ, Panc. 82 nimittam uddiśya prakupyati, (he is angry for some cause), Çâk. V kim uddiśya bhagavatā kāśyapena matsakāśamṛṣayaḥ preritāḥ syuḥ (for what purpose — ?), etc.

Rem. Like uddiśya it is also said samuddiśya or one makes use of kindred nouns, as uddeśena, samuddeśena, uddeśāt all = »with regard to.”

200. uddiśya

類似の迂言は、遊離分詞（gerund）のuddiśyaによって示される。これは指示されている行為のねらいを表すからである。したがって、uddiśyaはだいたいpratiと同じ効果をもたらし、文字通りの意味と同じように比喩的な意味でも用いられ得る。
Panc. 210 svagṛham uddiśya prapalāyitaḥ (he fled to his home)
Mudr. I, p. 8 brāhmaṇān uddiśya pākaḥ (the cooking for the brahmans)

前者の例では、単なるacc.のsvagṛhamが、後者ではgen.のbrāhmaṇānāmやdat.の-ṇebhyaḥが〔指示対象としてuddiśyaを〕充足させる。

その他の例：
R. 3, 11, 44 rāmaḥ] pratisthe ’gastyam uddiśya (- to Agastya)
Kâd. I, p. 19 rājānam uddiśyāryām imāṃ papāṭha ([the bird] pronounced this âryâ with regard to the king)
R. 3, 38, 13 yajñām uddiśya dīkṣitaḥ
Panc. 82 nimittam uddiśya prakupyati, (he is angry for some cause)
Çâk. V kim uddiśya bhagavatā kāśyapena matsakāśamṛṣayaḥ preritāḥ syuḥ (for what purpose — ?)

【補足】
uddiśyaと同様に、samuddiśyaともでき、あるいはuddeśena、samuddeśena、uddeśāt（いずれも「…に関して」）のような親族名詞を用いることもできる。

201. Gerunds, expressive of „about, in regard of” sim., as adhikṛtya, puraskṛtya etc.

Some other gerunds, as puraskṛtya, madhyekṛtya, adhikṛtya, āśritya, upetya, saṃkhyāya may be used in a similar way, viz. to signify in regard of, with respect to, concerning, about sim.

Examples: Panc. IV, 70 mitratāṃ ca puraskṛtya kiñcid vakṣyāmi tac chṛṇu (I will say something about the friendship, hear it); Çâk. II ahaṃ tu tām eva śakuntalām adhikṛtya bravīmi (but I say so only in regard of the foresaid Ç.), ibid. I grīṣmasamayagadhikṛtya gīyatām (sing of the hot season); R. 2, 9, 60 uvāca kubjā bharatasya mātaraṃ hitaṃ vico rāmam upetya cāhitam (Kubjâ spoke well as far as her words regarded the mother of Bharata, but not well with respect to Râma); ibid. 2, 40, 14 vanavāsaṃ hi saṃkhyāya vāsāṃsyābharaṇāni ca / bhartāram anugacchantyai sītāyai śvaśuro dadau (in regard of the life in the forest, her father-in-law gave to Sîtâ. —).

201. adhikṛtya、puraskṛtya等、「…について」などを表す遊離分詞

puraskṛtya、madhyekṛtya、adhikṛtya、āśritya、upetya、saṃkhyāyaのような他の一部の遊離分詞は同様の用途で、すなわち、「…に関して」「…について」を表すのに用いられる。

例：
Panc. IV, 70 mitratāṃ ca puraskṛtya kiñcid vakṣyāmi tac chṛṇu (I will say something about the friendship, hear it)
Çâk. II ahaṃ tu tām eva śakuntalām adhikṛtya bravīmi (but I say so only in regard of the foresaid Ç.)
ibid. I grīṣmasamayagadhikṛtya gīyatām (sing of the hot season)
R. 2, 9, 60 uvāca kubjā bharatasya mātaraṃ hitaṃ vico rāmam upetya cāhitam (Kubjâ spoke well as far as her words regarded the mother of Bharata, but not well with respect to Râma)
ibid. 2, 40, 14 vanavāsaṃ hi saṃkhyāya vāsāṃsyābharaṇāni ca / bhartāram anugacchantyai sītāyai śvaśuro dadau (in regard of the life in the forest, her father-in-law gave to Sîtâ. —)

202. other gerunds.

Among the other gerunds, which may in some degree or other do duty of prepositions, we notice:

1. those, expressing concomitancy, as ādāya and gṛhītvā, when = „with;”

2. such as are expressive of separation, as muktvā, varjayitvā, parityajya sim., as they are = „save, except, but for;”

3. such as serve to denote the instrument, means, manner, in short, to periphrase the third case, as āsthāya, dvārīkṛtya, avalambya, adhiṣṭhāya;

4. vihāya and atītya when = Lat. prae „in preference to;”

5. ārabhya „since.”

ādāya, gṛhītvā.

Examples: of 1. — Çâk. III tataḥ praviśati kuśānādāya yajamānaśiṣyaḥ (enters a sacrificer’s disciple with kuçagrass); Panc. 173 vittamādāya samāyātaḥ (he came with money); R. 3, 24, 12 gṛhītvā vaidehīṃ… guhāmāśraya (retire with Sîtâ into a cavern). — They are especially of use to point out the attributes or tools one takes along. Panc. III, 143 sa [lubdhakaḥ] pañcarakam ādāya pāśaṃ ca laguḍaṃ tathā / nityam eva vanaṃ yāti; Kathâs. 21, 134.

muktvā, varjayitvā, parityajya.

of 2. — Panc. 203 dharmaḥ muktvā nānyā gatir asti (there is no other path, except duty); R. 1, 67, 19 nipetuś ca narāḥ sarve tena śabdena mohitāḥ / varjayitvā munivaraṃ rājānaṃ tau ca rāghavau (and all the people fell down, confounded by that sound, save Viçvâmitra, Janaka and the two Raghuides); Panc. 273 mayādhyainaṃ śṛgālaśiśuṃ parityajya na kiñcit sattvam āsāditam (I have caught to day not a single animal except this brat of a chacal).

varjam.

NB. Another implement of the same purport as muktvā etc. is -varjam, always making up the latter part of a compound adverb. Var. Bṛh. 47, 28 yad vistareṇa kathitaṃ munibhis tad asmin / sarvaṃ mayā nigaditaṃ punar uktavarjam (all that has been told at large by the old seers, I have explained, save the repetitions).

āsthāya.

of 3. — R. 1, 16, 2 upāyaḥ ko vadhe tasya rākṣasādhipateḥ surāḥ / yam ahaṃ taṃ samāsthāya nihanyāmṛṣikaṇṭakam (what way, ye gods, may lead to the death of that prince of Râxasas, by which means I may kill the disturber of holy men?); Mudr. IV, p. 136 na vayam amātyarākṣasadvāreṇa [cp. 196] kumāram āśrayāmahe kiṃ tu kumārasya senāpatiṃ dvārokṛtya (we do not approach the Prince by the interference of Minister Râxasa but by that of the Commander of the Prince’s Army); Mâlav. II, p. 45 rājā / dākṣiṇyam avalamvya = sadākṣiṇyam »courteously”.

Likewise the participle āsthita. Panc. I, 243 nṛpatir lokān pālayed yatnam āsthitaḥ = yatnena lokān pālayet.

vihāya and atītya.

of 4. — Çâk. II. mūrkha anyam eva bhāgadheyam ete nirvapanti yo ratnarāśīn api vihāyābhinandhyate (fool, these holy men strew about a quite different tribute, which has a greater value than even heaps of precious stones); R. 2, 94, 26 atītyaivottarān kurūn / parvataś citrakūṭo (Mount Citrakûta has even more roots, fruits and water than the land of the Hyperboreans).

of 5: have been given already 170.

anādṛtya, avaṣṭabhya, etc.

Rem. This list is not complete. It may happen that some more gerunds are occasionally to be rendered by English prepositions or prepositional phrases. So anādṛtya may admit of the translation »in spite of,” avaṣṭabhya may be = Lat. ob, as R. 3, 18, 15 where Çûrpaṇakhâ speaks so to Râma imāṃ virūpāṃ… vṛddhāṃ bhāryām avaṣṭabhya na mām tvaṃ bahu manyase (it is for that old and ugly wife you do not esteem me), etc.

202. 他の遊離分詞

その他の遊離分詞のうち、前置詞のはたらきをするものを述べておく：

1. 付随性を表すもの：ādāya・gṛhītvā＝「…を伴って」

2. 分離を表すもの：muktvā・varjayitvā・parityajya＝「…なしに」

3. 用具・手段・方法、すなわち第3格を迂言するもの：āsthāya・dvārīkṛtya・avalambya・adhiṣṭhāya

4. vihāya・atītya＝ラテン語”prae”＝「…に優先して」「…よりはむしろ」

5. ārabhya＝「…以来」

ādāya・gṛhītvā

1.
Çâk. III tataḥ praviśati kuśānādāya yajamānaśiṣyaḥ (enters a sacrificer’s disciple with kuçagrass)
Panc. 173 vittamādāya samāyātaḥ (he came with money); R. 3, 24, 12 gṛhītvā vaidehīṃ… guhāmāśraya (retire with Sîtâ into a cavern)

これらはとりわけ、付随する性質や道具を指示するのに役立つ。

Panc. III, 143 sa [lubdhakaḥ] pañcarakamādāya pāśaṃ ca laguḍaṃ tathā / nityam eva vanaṃ yāti
Kathâs. 21, 134.

muktvā・varjayitvā・parityajya

2.
Panc. 203 dharmaḥ muktvā nānyā gatir asti (there is no other path, except duty)
R. 1, 67, 19 nipetuś ca narāḥ sarve tena śabdena mohitāḥ / varjayitvā munivaraṃ rājānaṃ tau ca rāghavau (and all the people fell down, confounded by that sound, save Viçvâmitra, Janaka and the two Raghuides)
Panc. 273 mayādhyainaṃ śṛgālaśiśuṃ parityajya na kiñcit sattvam āsāditam (I have caught to day not a single animal except this brat of a chacal)

varjam

特記：muktvā等と同じはたらきをする他のものは、-varjamで、常に複合副詞の後分を成す。
Var. Bṛh. 47, 28 yad vistareṇa kathitaṃ munibhis tad asmin / sarvaṃ mayā nigaditaṃ punar uktavarjam (all that has been told at large by the old seers, I have explained, save the repetitions)

āsthāya.

3.
R. 1, 16, 2 upāyaḥ ko vadhe tasya rākṣasādhipateḥ surāḥ / yam ahaṃ taṃ samāsthāya nihanyāmṛṣikaṇṭakam (what way, ye gods, may lead to the death of that prince of Râxasas, by which means I may kill the disturber of holy men?)
Mudr. IV, p. 136 na vayam amātyarākṣasadvāreṇa [cp. 196] kumāram āśrayāmahe kiṃ tu kumārasya senāpatiṃ dvārokṛtya (we do not approach the Prince by the interference of Minister Râxasa but by that of the Commander of the Prince’s Army)
Mâlav. II, p. 45 rājā / dākṣiṇyam avalamvya = sadākṣiṇyam »courteously”

分詞āsthitaも同様。
Panc. I, 243 nṛpatir lokān pālayed yatnam āsthitaḥ = yatnena lokān pālayet

vihāya and atītya.

4.
Çâk. II. mūrkha anyam eva bhāgadheyam ete nirvapanti yo ratnarāśīn api vihāyābhinandhyate (fool, these holy men strew about a quite different tribute, which has a greater value than even heaps of precious stones)
R. 2, 94, 26 atītyaivottarān kurūn / parvataś citrakūṭo (Mount Citrakûta has even more roots, fruits and water than the land of the Hyperboreans)

5.
これについては170で扱った。

anādṛtya, avaṣṭabhya, etc.

【補足】
このリストは完全でない。英語の前置詞や前置詞的フレーズで翻訳される遊離分詞はもっと起こりうる。anādṛtyaは「…の代わりに」と訳せるし、avaṣṭabhyaはラテン語の"ob"ともできる。
R. 3, 18, 15 where Çûrpaṇakhâ speaks so to Râma imāṃ virūpāṃ… vṛddhāṃ bhāryām avaṣṭabhya na mām tvaṃ bahu manyase (it is for that old and ugly wife you do not esteem me)

203.

In determining the site of some locality gerunds are often used, which admit of being rendered by prepositions. R. 2, 80, 21 jāhnavīṃ tu samāsādhya [rājamārgaḥ] (the highway is along the Ganges). Kâçikâ on P. 3, 4, 20 (*1) gives these instances: aprāpya nadīṃ parvataḥ sthitaḥ / atikramya tu parvataṃ nadī sthitā (the mount is before the river, but the river is beyond the mount).

(*1)
The rule of Pâṇini treats only of this idiom when expressive of the notions »beyond” and »before.”

203. 地点を限定する際に用いられる遊離分詞

何らかの地点を限定する際、前置詞で翻訳しうる遊離分詞がしばしば用いられる。
R. 2, 80, 21 jāhnavīṃ tu samāsādhya [rājamārgaḥ] (the highway is along the Ganges)

Kâçikâ on P. 3, 4, 20（*1）は以下の例を与えている：
aprāpya nadīṃ parvataḥ sthitaḥ / atikramya tu parvataṃ nadī sthitā (the mount is before the river, but the river is beyond the mount)

（*1）
Pāṇiniの規定は、「…を越えて」（para）と「…の前に」（avara）を表す場合のこのイディオムについてのみ扱っている。