256. Personal pronouns.

The personal pronouns are less used, than in English and many other modern tongues, as they are often not expressed, especially when implied by the personal endings of the verb (10). Nor are their oblique cases always wanted in Sanskrit, when undispensable in English. So in this sentence Hit. 24 tato dineṣu gacchatsu pakṣiśāvakān ākramya koṭaramānīya praty ahaṃ khādati, the word pakṣiśāvakān is at the same time object of ākramya, of ānoya, of khādati; it is of course put once, but the pronouns referring to it are omitted as being easily supplied by the mind, whereas the English translator is bound to say „she [the cat] reached the young birds, took them to her hole and devoured them.” Cp. ibid. 96 bhagavantaṃ candramasaṃ praṇamya prasādya ca [sc. enam] gaccha, Mhbh. 1, 154, 30 niṣpiṣyainaṃ balād dhūmau paśum āramam ārayat, where the pronoun enam though being construed with two verbs is put but once, Daç. 152 ahaṃ ca tatra saṃnihitaḥ kiñcid asmeṣi(*1) saṃnidhiniṣaṇṇas tu me vṛddhaviṭaḥ ko ’pi brāhmaṇaḥ śanakaiḥ smitihetum apṛcchat, sc. mām, as is plain by the foregoing aham and me.

Likewise the possessive pronouns may be omitted, if there can be no doubt as to the possessor, especially of course when referring to the subject. Hit. 7 tasya viṣṇuśarmaṇaḥ putrān [sc. svān] samarpitavān(*2).

(*1)
By a common error the printed text has asmaiṣi.

(*2)
So was already taught by Patañjali (I, p. 62) mātari vartitavyaṃ pitari śuśrūṣitavyam iti / a cocyate svasyāṃ mātari svasminvā pitaroti saṃbandhāccaitadgamyate yā yasya mātā yaś ca yasya pitā.

256. 人称代名詞

人称代名詞は、特に動詞の人称語尾により暗示される場合（10）などしばしば言い表されないので、英語やその他多くの現代語よりかは、あまり用いられない。またサンスクリットでは、英語において必須でない場合であっても、斜格を常に要する。よってHit. 24 tato dineṣu gacchatsu pakṣiśāvakān ākramya koṭaram ānīya praty ahaṃ khādatiでは、pakṣiśāvakānの語は同時にākramya、ānīya、khādatiの目的語となっている；この語は一度置かれる。それを指示する代名詞は簡単に思い当たるために〔サンスクリットの文中では〕省略されるが、訳者は「彼女（猫）は若鳥たちに手を伸ばし、それらを自分の穴に持って行き、それらを貪り食った」と〔補って〕翻訳せねばならない。
ibid. 96 bhagavantaṃ candramasaṃ praṇamya prasādya ca [sc. enam] gaccha
Mhbh. 1, 154, 30 niṣpiṣyainaṃ balād dhūmau paśum āramam ārayat; （2つの動詞と結びつく代名詞enamが一度のみ置かれる）
Daç. 152 ahaṃ ca tatra saṃnihitaḥ kiñcid asmeṣi（*1） saṃnidhiniṣaṇṇastu me vṛddhaviṭaḥ ko’pi brāhmaṇaḥ śanakaiḥ smitihetum apṛcchat, sc. mām; （前述のahamとmeから明らか）

同様に、所有者を表すことが明らかな場合、特に主語を指示するときは当然、所有代名詞は省略されうる。
Hit. 7 tasya viṣṇuśarmaṇaḥ putrān [sc. svān] samarpitavān（*2）

（*1）
よくあるミスによって、印刷版テキストではasmaiṣiとなっている。

（*2）
Patañjaliが既にそのように説いている（I, p. 62）。
mātari vartitavyaṃ pitari śuśrūṣitavyam iti / a cocyate svasyāṃ mātari svasminvā pitaroti saṃbandhāccaitadgamyate yā yasya mātā yaś ca yasya pitā

257. Their enclitic forms.

1st and 2nd person. — The short forms of the acc., gen., dat. (*1) are enclitic, and used therefore if there is no stress to be laid on the pronoun. It is useless to give examples of them, as they are met with on almost every page. The acc. mā and tvā are however not so frequent as the other enclitic forms (*2).

They are of necessity unavailable, if some emphasis of the pronoun be wanted. For this reason they are forbidden: a) when heading a sentence, or in poetry even a pâda, b) when immediately after a vocative, which heads the sentence, c) when followed by some particles, that give them some emphasis, viz. ca, vā, ha, aha, eva. See P. 8, 1, 18; 20; 24; 72. Mhbh. 1, 229, 24 tvām ekam āhuḥ kavayas tvām āhus trividhiḥ punaḥ [here tvā would not be allowed]; Kâç. on 8, 1, 18 rudro viśveśvaro devo yuṣmākaṃ kuladevatā [vaḥ instead of yuṣmākam cannot be, as it heads the pâda]; Hit. 110 rājāha / mantrin mamotsāhabhaṅgaṃ mā kṛyāḥ [mama not me, according to b)]; R. 3, 55, 22 bhajasva sīte mām eva (— none but me); Mâlav. I, p. 21 atra bhavataḥ kila mama ca [not: me ca] samudrapalvalayor ivāntaram.

Rem. According to P. 8, 1, 25 they are also forbidden with verbs of seeing, when used in a metaphorical sense.

(*1)
Epic poetry affords sundry instances pointing to the fact, that the abort forms of the gen. and dat. were once, it seems, available for all oblique cases. At least, R. 3, 43, 49 te is doubtless = tvayā, and Mhbh. 1, 230, 15 naḥ = asmāsu. The former passage runs thus apramattena te bhāvyamāśramasthena (you must keep watchful in the hermitage), the latter mā tvaṃ… snehaṃ kārṣīḥ suteṣu naḥ. Cp. Vamana’s Stilregeln ch. Çabdaçuddhi, s. 11.

(*2)
As mā and māṃ, tvā and tvāṃ are easily exposed to be confounded in manuscripts, it is possible that the enclitical forms have sometimes disappeared in our texts, if the following word commenced by a consonant. At all events, they seem to occur oftener in the ancient dialect than afterwards.

257. 前接形の人称代名詞

〈一人称・二人称〉
acc.、gen.、dat.の短縮形（*1）は前接語（enclitic）（*訳注）であり、したがって、代名詞に重点が置かれない場合に用いられる。それらはほとんど全てのページで見られるから、例示の必要はないであろう。もっとも、acc.のmāやtvāは他の前接語ほどには頻繁でない（*2）。

代名詞を強調する必要がある場合は、これらは使われない。このため以下のことは許されない：
a: 文頭、あるいは詩作におけるpādaの先頭に来る場合
b: 文頭にあるvoc.の直後に来る場合
c: ca、vā、ha、aha、evaなどなにがしかの強調を行う不変化辞が続く場合
P. 8, 1, 18; 20; 24; 72をみよ。
Mhbh. 1, 229, 24 tvām ekam āhuḥ kavayas tvām āhus trividhiḥ punaḥ [here tvā would not be allowed]
Kâç. on 8, 1, 18 rudro viśveśvaro devo yuṣmākaṃ kuladevatā [vaḥ instead of yuṣmākam cannot be, as it heads the pâda]
Hit. 110 rājāha / mantrin mamotsāhabhaṅgaṃ mā kṛyāḥ [mama not me, according to b)]
R. 3, 55, 22 bhajasva sīte mām eva (— none but me)
Mâlav. I, p. 21 atra bhavataḥ kila mama ca [not: me ca] samudrapalvalayor ivāntaram

【補足】
P. 8, 1, 25によれば、比喩的な意味で用いられる場合の「見る」を表す動詞と共に用いることも許されない。

（*1）
叙事詩は、gen.とdat.の短縮形がかつては全ての斜格で可能であった、という事実を示す種々の例を示している。少なくとも、R. 3, 43, 49のteは間違いなくtvayāであり、Mhbh. 1, 230, 15のnaḥはasmāsuである。R. 3, 43, 49 apramattena te bhāvyamāśramasthena (you must keep watchful in the hermitage)のteは間違いなくtvayāであり、Mhbh. 1, 230, 15 mā tvaṃ… snehaṃ kārṣīḥ suteṣu naḥのnaḥはasmāsuである。Cp. Vamana’s Stilregeln ch. Çabdaçuddhi, s. 11.

（*2）
mā・māṃと同様に、写本においてtvāとtvāṃは容易に混同されうる。続く語が子音で始まる場合、我々の手にするテキストでは、前接形が消失することがありうる。あらゆる事象について、それらは後代のものよりも古い方言でより頻繁に起こるようである。

（*訳注）
前接語（enclitic）：例えば英語では、所有を表す'sなどがそれに当たる。辻では「附帯辞」。

258. Their plural.

The plural of the first person may refer either to a plurality of speakers at the same time or in most cases to we = I + others with myself. Similarly the plural of the 2nd person may be used, even when addressing one, for the sake of signifying you and others with you. Panc. 258 the monkey, being invited by the makara to go with him, declines, for says he vayaṃ vanacarā yuṣmadoyaṃ ca jalānte gṛham (we monkeys are living in the forest I and your abode is in the water). Mhbh. 1, 152, 26 Hidimbâ says to the single Bhîmasena ahaṃ preṣitā bhrātrā… bibhakṣayiṣatā māṃsaṃ yuṣmākam »I have been sent hither by my brother, who is eager to devour the flesh of all of you [viz. of your mother, your brothers and yours].”

258. 人称代名詞の複数形

一人称の複数は、同時に複数の話者を指すこともあるが、ほとんどの場合は〈自分+他の人〉を指す。似たようにして、二人称の複数は、ある1人のことを呼ぶ場合であっても、〈あなた+他の人〉を表すために用いられうる。
Panc. 258 the monkey, being invited by the makara to go with him, declines, for says he vayaṃ vanacarā yuṣmadoyaṃ ca jalānte gṛham (we monkeys are living in the forest I and your abode is in the water)
Mhbh. 1, 152, 26 Hidimbâ says to the single Bhîmasena ahaṃ preṣitā bhrātrā… bibhakṣayiṣatā māṃsaṃ yuṣmākam »I have been sent hither by my brother, who is eager to devour the flesh of all of you [viz. of your mother, your brothers and yours].”

259. tvam and bhavân.

The pronoun of the 2nd person is used without respect to social relations; the singular tvam is applied to superiors as well as to equals and to inferiors. The only case of yuvam denoting a single individual is mentioned before (24).

Yet, when addressing in a polite manner, one avails one’s self of bhavan f. bhavatī, plur. bhavantaḥ, f. bhavatyaḥ — being a popular reduction both in form and meaning of bhagavān „Lord”. Like Spanish Usted, Italian Ella, bhavān though being exponent of the second person, does agree with the 3rd person of the verb, therefore kiṃ karoti bhavān (bhavatī), when addressing one, kiṃ kurvanti bhavantaḥ (bhavatyaḥ), when addressing more (*1).

Rem. Both modes of expressing the 2d person, either by the pronoun tvam or by the title bhavān may be used promiscuously. It is very common to see them used alternately. Panc. 73 Damanaka says to the lion saṃjīvakaḥ śaṣpabhojī bhavān māṃ sādas tava prakṛtayaś ca ([the bull] Sanj. is an herbivorous animal, but you [bhavān] and your [tava] subjects feed on flesh); Kathâs. 30, 17 gāndharvavidhinā] bhāryāṃ kuryād dhavān imām (make her your wife by the Gândharva-rite, in this way she will become yours). In the first book of the Hitopadeça (p. 35 of B. K. Vidyâratna’s ed.) the sly cat thus addresses the blind vulture yuṣmān dharmajñānaratānviśvāsabhūmaya iti pakṣiṇaḥ sarve sarvadā mamāgre prastuvanti / ato bhavadbhyo vidyāvayovṛddhebhyo dharmaṃ śrotum ihāgataḥ [aham], as to the plural yuṣmān, bhavadbhyaḥ see 24.

(*1)
Instances of bhavān construed with the 2nd person of the verb are extremely rare and the idiom undoubtedly vicious. So Çânkh. Grhy. 2, 2, 8 brahmacāro bhavān brūhi, instead of bravītu or brūtām »say, you are a brahmacârin.”

259. tvam・bhavān

二人称の代名詞は、社会的関係を顧慮せずに用いられる；単数のtvamは目上にも目下にも適用される。yuvamが単一の個人を表す唯一のケースは既に述べた（24）。

けれども、畏まった仕方で呼びかける場合には、bhagavān（＝主）の一般的な短縮形としてのbhavan（f. bhavatī, m.pl. bhavantaḥ, f. bhavatyaḥ）を使うことができる。スペイン語の”usted”やイタリア語の”ella”のように、〔サンスクリットの〕bhavānは二人称を表すものであるが、〔形態としては〕動詞の三人称に一致する。したがって、1人に呼びかける場合はkiṃ karoti bhavān (bhavatī)、それ以上だとkiṃ kurvanti bhavantaḥ (bhavatyaḥ)となる（*1）。

【補足】
代名詞tvamか敬称bhavānかのどちらかによって二人称を表す方法は、どちらも無差別に用いられうる。それらを交互に用いることは非常によく見られる。
Panc. 73 Damanaka says to the lion saṃjīvakaḥ śaṣpabhojī bhavān māṃ sādas tava prakṛtayaś ca ([the bull] Sanj. is an herbivorous animal, but you [bhavān] and your [tava] subjects feed on flesh)
Kathâs. 30, 17 gāndharvavidhinā] bhāryāṃ kuryād dhavān imām (make her your wife by the Gândharva-rite, in this way she will become yours)
Hit. book 1（p. 35 of B. K. Vidyâratna’s ed.）the sly cat thus addresses the blind vulture yuṣmān dharmajñānaratānviśvāsabhūmaya iti pakṣiṇaḥ sarve sarvadā mamāgre prastuvanti / ato bhavadbhyo vidyāvayovṛddhebhyo dharmaṃ śrotum ihāgataḥ [aham]

pl.のyuṣmānやbhavadbhyaḥについては24を見よ。

（*1）
動詞の二人称を伴うbhavānの用例は極めて稀であり、そのような語法は間違いなく誤りである。
Çânkh. Grhy. 2, 2, 8 brahmacāro bhavān brūhi, instead of bravītu or brūtām »say, you are a brahmacârin.’’

260.

By pointing out bhavān as the proper term for addressing in a polite manner, it is by no means said it is the sole. Many other titles, such as signify sir, lord, reverend, master are used according to duty, custom, dignity, age. So holy men are duly addressed by bhagavān f. bhagavatī, kings by devaḥ, respectable merchants and the like by āryaḥ, matrons by āryā, the wife duly addresses her husband by āryaputraḥ, the charioteer his prince by āyuṣmān etc. As a rule a greater respect is shown by such titles than by using the general term bhavān (vocat. bhoḥ). Another difference is this: they may as well denote the 3rd person as the 2nd, whereas bhavān is only fit for denoting the 2nd person.

Moreover there are some general terms, made up of bhavān preceded by some pronominal prefix, viz. atrabhavān, tatrabhavān, sabhavān. As sabhavān and tatrabhavān point at somebody absent, but the atrabhavān always present, so the former two cannot refer but to a 3rd person, but atrabhavān may denote as well the person spoken of as the person addressed. Utt. I, p. 1 the director thus addresses the spectators adya khalu… āryamiśrān vijñāpayāmi / evam atrabhavanto vidām kurvantu, but Çâk. VII Dushyanta when speaking of Çakuntalâ says aye seyam atrabhavatī śakuntalā.

260. 呼びかけのbhavānについて

bhavānを丁寧な呼びかけに適した語であると言うに、それが唯一のものであるわけでは決してない。sir, lord, reverend, masterのような種々の敬称は、慣例・〔指示される人の〕職務・位・年齢に従って用いられる。よって、聖職者はbhagavān（f. bhagavatī）、王はdevaḥ、徳の高い商人などはāryaḥ、夫人はāryā、妻から夫はāryaputraḥ、戦車の御者から王子はāyuṣmān、…で呼ぶのが正式である。原則として、bhavān（voc. bhoḥ）という一般的な言い方よりは、このような敬称で大いなる尊敬が表される。他には、これらの敬称は二人称と三人称をどちらも表しうるが、一方でbhavānは二人称をのみ表すということが異なる。

さらに、atrabhavān、tatrabhavān、sabhavānなど、代名詞的副詞をbhavānの接頭辞として作られる一般的な言い方がある。sabhavānとtatrabhavānはそこにいない人を指すが、atrabhavānはそこにいる人を指す。よって前の2つは第三者にしか言及できないが、atrabhavānは話しかけられている人と同じようにして話者を表す。
Utt. I, p. 1 the director thus addresses the spectators: adya khalu… āryamiśrān vijñāpayāmi / evam atrabhavanto vidām kurvantu
Çâk. VII Dushyanta when speaking of Çakuntalâ says aye seyam atrabhavatī śakuntalā

261. Third person, how expressed.

For the third person Sanskrit does not possess a proper personal pronoun, like our he, she, it. Its duties are discharged by demonstratives. When wanted to be emphasized, by sa, ayam, asau, otherwise by the oblique cases derived from the pronominal roots a, ana, ena, or what is practically the same, in the acc. by enam, enām, enat, plur. enān, enāḥ, enāni, in the other cases by the forms belonging to ayam. The nomin. is not expressed but with some emphasis. See 274.

261. 3人称

3人称に関して、サンスクリットは、英語で言うところのhe、she、itのような厳密な人称代名詞をもたない。強調したい場合にはsa、ayam、asauで、それ以外の場合は、代名詞語基a、ana、enaから派生する語、あるいはそれと実用上同じ語の斜格（acc.: enam, enām, enat; pl. enān, enāḥ, enāni. 他にはayamに属する形）が用いられる。何かしらの強調を伴うnom.は表現されない。274を見よ。

262. Possessive pronouns.

The possessive pronouns are relatively less used than the genitives of the personal ones. One will oftener meet with mama sūnuḥ, sūnur me or matsūnuḥ (a shasthîsamâsa 216, 1°) than sūnur madīyaḥ.

The difference, which exists in English between my and mine, your and yours etc., is not known in Sanskrit; madīyaṃ or mama pustakam may be as well „my book” as „a book of mine;” also „the book is mine;” matpustakam of course cannot have the last meaning, for subject and predicate are by necessity unfit for being compounded.

Rem. 1. Apart from the regular possessives of the 2nd person tvadīya and yuṣmadīya, there exists also bhavadīya derived from the polite bhavān. Panc. 168 bhavadīya sāhasenāhaṃ tuṣṭaḥ [ = bhavataḥ sāha- or bhavatsāha-].

Rem. 2. The possessive of the 3rd person is tadīya (if wanted etadīya), but here too the genitive of the demonstrative or a shashthîsamâsa are generally preferred.

262. 所有代名詞

所有代名詞（possessive pronoun）は、人称代名詞のgen.よりも比較的に使用頻度が少ない。sūnur madīyaḥよりもmama sūnuḥ、sūnur me、matsūnuḥ（ṣaṣṭhīsamāsa, 216, I）のほうがしばしば見られる。

英語のmyとmine、yourとyoursなどの間にある差異は、サンスクリットでは知られない；madīyaṃ / mama pustakamが“my book”、“a book of mine”、“the book is mine”でもありうる。主語と述語は複合語とするに適さないので、matpustakamは当然“the book is mine”を意味することがない。

【補足1】 通常の2人称の所有代名詞tvadīyaとyuṣmadīya以外に、敬称bhavānから派生するbhavadīyaがある。
Panc. 168 bhavadīya sāhasenāhaṃ tuṣṭaḥ [ = bhavataḥ sāha- or bhavatsāha-]

【補足2】
三人称の所有代名詞はtadīya（必要であればetadīya）であるが、ここでも、ふつう指示代名詞のgen.やṣaṣṭhīsamāsaが好まれる。

263. Reflexes.

The reflexive pronouns sva and ātman refer to all persons. — 1. ātmā, acc. ātmānam, instr. ātmanā etc. is the proper equivalent of English myself, yourself, himself, herself, itself, one’s self; ourselves, yourselves, themselves. It is always a masculine and a singular, even when referring to a plural or a not-masculine. Properly it is a subst. meaning »soul, spirit, individuality” and in this meaning it has always remained in common use. But even when pronoun, its origin is more or less perceptible. Occasionally it may be rendered as well by a pronoun as by a subst. (*1).

2. sva generally — though not always — does duty of a possessive; it does denote the subject being possessor and may be rendered, according to sense, by my, your, his, her, our, their. Often it is compounded with its noun.

(*1)
Compare the similar use though less developed of Latin animus, ātmānaṃ vinodayāmi = animum oblecto. Panc. 160 mayātmā pradatto ‘yam (I have given him my heart = myself).

263. 再帰代名詞

再帰代名詞svaとātmāはすべての人称を指す。

1. ātmā（acc. ātmānam, inst. ātmanā etc.）は、英語のmyself、yourself、himself、herself、itself、one’s self；ourselves、yourselves、themselvesと等しい。m.でない場合やpl.の場合であっても、常にm.sg.である。正しくは「魂、霊魂、個我」という実名詞的な意味であり、常にこの意味で一般的に使われてきた。けれども、代名詞の場合であっても、その起源は多少なりともわかる。時には、実名詞ātmāと同じようにして代名詞ātmāで表現されることがある（*1）。

2. svaはふつう―常にではないが―所有代名詞の役割をする；主語が所有者であることを表し、その意味からしてmy、your、his、her、our、theirで翻訳されうる。しばしば名詞と合成される。

（*1）
あまり発達していないものの、ラテン語のanimusと比較せよ；ātmānaṃ vinodayāmi＝animum oblecto
Panc. 160 mayātmā pradatto ‘yam (I have given him my heart = myself)

264.

Examples of ātman, when a refl. pronoun. —

a) 3rd person: Panc. 263 sarpas tenātmanā (he himself brought the serpent to his dwelling); Var. Yog. 1, 19 śatror vadhāya sacivaṃ śubhadaivayuktaṃ / ājñāpayen nṛpatir ātmani daivahīne (if the king be himself not favoured by Destiny, he should charge his minister, who is, to destroy his enemy); Mâlat. II, p. 38 vāsavadattā rājñe saṃsayāya pitrā prattam ātmānam udayanāya prāyacchat (Vâsav., though betrothed by her father to king Sanj., gave herself to Udayana); R. 2, 64, 29 tau putram ātmanaḥ spṛṣṭvā tapasvinau (both of them touched [the body of] their son); Panc. 184 punarjātam ivātmānaṃ manyamānāḥ (they…feeling themselves as if they were born again); —

b) 1st and 2nd person: Hit. 107 ātmanaḥ kim utkarṣaṃ na sādhayāmi (why should I not elevate my own rank ?), Çâk. I puṇyāśram adarśanena tāvad ātmānaṃ panīmahe (in the meanwhile, let us purify ourselves-), Çâk. IV bhartām ātmasadṛśaṃ sukṛtair gatā tvam (by your good actions you ha,e got a husband becoming to yourself); —

c) referring to a general subject: Panc. III, 174 yaḥ karoti naraḥ pāpaṃ na tasyātmā dhruvaṃ priyaḥ (who does evil, certainly does not love himself).

As appears from the instances quoted, the gen. ātmanaḥ or ātma- in compounds are used to denote the reflexive possessive. There exists even a possessive ātmīya, as Kâd. I, 19 tad ayam ātmīya kriyatām (take him [the parrot] as yours).

Rem. 1. It is plain, that sva ātmā is said in the same meaning as ātmā. R. 2, 6, 21 rājā] jñātvā vṛddhaṃ svamātmānaṃ rāmaṃ rājye ‘bhiṣekṣyati.

Rem. 2. The instrum. ātmanā when added to the reflexive lays stress on the fact, that the subject is acting by himself. Mhbh. 1, 158, 30 tārayātmānam ātmanā (help yourself); Panc. 276 na śaknomy ātmānam apy ātmanā voḍhum (I cannot bear my own self); R. 3, 47, 1 sītā] śaśaṃ sātmānam ātmanā (Sîtâ named herself [to her guest]) (*1).

(*1)
ātmanā may even stand alone. Kathâs. 25, 133 gacchāmy aham ātmanā (I will go [by] myself); Kumâras. 2, 54.

264. 用例：再帰代名詞のātman

再帰代名詞のātmanの用例：

a.) 三人称：
Panc. 263 sarpas tenātmanā (he himself brought the serpent to his dwelling)
Var. Yog. 1, 19 śatror vadhāya sacivaṃ śubhadaivayuktaṃ / ājñāpayen nṛpatir ātmani daivahīne (if the king be himself not favoured by Destiny, he should charge his minister, who is, to destroy his enemy)
Mâlat. II, p. 38 vāsavadattā rājñe saṃsayāya pitrā prattam ātmānam udayanāya prāyacchat (Vâsav., though betrothed by her father to king Sanj., gave herself to Udayana)
R. 2, 64, 29 tau putram ātmanaḥ spṛṣṭvā tapasvinau (both of them touched [the body of] their son)
Panc. 184 punarjātam ivātmānaṃ manyamānāḥ (they…feeling themselves as if they were born again)

b.) 一人称・二人称：
Hit. 107 ātmanaḥ kim utkarṣaṃ na sādhayāmi (why should I not elevate my own rank ?)
Çâk. I puṇyāśram adarśanena tāvad ātmānaṃ panīmahe (in the meanwhile, let us purify ourselves-)
Çâk. IV bhartām ātmasadṛśaṃ sukṛtair gatā tvam (by your good actions you ha,e got a husband becoming to yourself)

c.) 一般的な主題を指すもの：
Panc. III, 174 yaḥ karoti naraḥ pāpaṃ na tasyātmā dhruvaṃ priyaḥ (who does evil, certainly does not love himself)

用例からも分かるように、gen.のātmanaḥや複合語ātma-は再帰的な所有格を表すために用いられる。Kâd. I, 19 tad ayam ātmīya kriyatām (take him [the parrot] as yours)のように、所有代名詞ātmīyaも存在する。

【補足1】
sva ātmāがātmāと同じ意味で用いられているのは明らかである。
R. 2, 6, 21 rājā] jñātvā vṛddhaṃ svamātmānaṃ rāmaṃ rājye ‘bhiṣekṣyati

【補足2】
再帰代名詞に付け加えられた場合のinst.のātmanāは、主語の指す人が自身で行動しているという事実を強調する。
Mhbh. 1, 158, 30 tārayātmānam ātmanā (help yourself)
Panc. 276 na śaknomy ātmānam apy ātmanā voḍhum (I cannot bear my own self)
R. 3, 47, 1 sītā] śaśaṃ sātmānam ātmanā (Sîtâ named herself [to her guest]) （*1）

（*1）
ātmanā単体でも用いられうる。
Kathâs. 25, 133 gacchāmy aham ātmanā (I will go [by] myself)
Kumâras. 2, 54.

265.

Examples of sva. — a) 3rd person: Nala. 3, 13 ākṣipantī… prabhāṃ śaśinaḥ svena tejasā (scorning as if it were at the moon’s splendour by her own brightness); Panc. 230 athāsau pratyūṣa utthāya svagṛhān nirgataḥ (then at daybreak be rose and went out of his house), Çâk. I etās tapasvikanyakāḥ svapramāṇānurūpaiḥ secanaghaṭaiḥ etc. (these girls of the hermitage, with watering-pots as to suit their size); —

b) 1st and 2nd person: Panc. III, 177 dehaṃ svaṃ… śoṣayiṣyāmy aham (I will dry up my body); Hit. 137 asmākaṃ parabhūniṣṭhānāṃ svadeśagamanam api durlabhaṃ bhaviṣyati (when residing abroad it will be hard for us to go to our own country); Çâk. VI tvam api svaṃ niyogam aśūnyaṃ kuru (and you, do your duty without fault); Vikram. I, p. 2 sveṣu sthāneṣv avahitair bhavitavyaṃ (you are requested to listen with attention on your seats).

Yet sva is not necessarily a possessive. It may also be equivalent to ātmā. Hit. 109 svasya rājānaṃ praṇatavān = ātmano rā-; Panc. 305 nāsmai svopārjitaṃ dāsyāmi (I will not give him, what I have earned myself), here svopārjitam = svenopā- = ātmanopā-; Schol. on R. 2, 40, 39 rāmo mātaraṃ rājānaṃ ca svamanugatau dadarśa (R. saw his mother and the king following after himself). This idiom is less frequent in classic literature than in commentaries and the like (*1). Note svīya »by one’s self” f. i. Kathâs. 34, 56; 37, 49.

As sva may be = ātmā, it has also a possessive; viz. svīya. Panc. 162 svīya pi tṛmātarau.

Rem. 1. svaka, poss. svakīya, is a deminutive of sva and svīya as to its form, but there is scarcely any difference of meaning. Nala. 5, 40 uṣya tatra yathākāmaṃ naiṣadhaḥ…jagāma nagaraṃ svakam, Panc. 283 svakīyāmeva yoniṃ bahumanyase (it is but your own kin you take regard of).

Rem. 2. Like Latin suus, sva also signifies »one’s relations,” »one’s property,” (*2) therefore, svajanaḥ »one’s kindred, one’s family, attendance,” svam »one’s goods,” sarvasvam ,one’s whole property.

(*1)
As it is good Sanskrit, it makes doubtful how to explain sva- in such compounds as svagṛham, svadharmaḥ, whether = svasya gṛham or = svaṃ gṛham.

(*2)
Çâçvatakoça ed. Zachariae, vs. 187 svaśabdo vadati jñātim ātmātmīyadhnāni ca.

265. 用例：sva

a.) 三人称：
Nala. 3, 13 ākṣipantī… prabhāṃ śaśinaḥ svena tejasā (scorning as if it were at the moon’s splendour by her own brightness)
Panc. 230 athāsau pratyūṣa utthāya svagṛhān nirgataḥ (then at daybreak be rose and went out of his house)
Çâk. I etās tapasvikanyakāḥ svapramāṇānurūpaiḥ secanaghaṭaiḥ etc. (these girls of the hermitage, with watering-pots as to suit their size)

b.) 一人称・二人称
Panc. III, 177 dehaṃ svaṃ… śoṣayiṣyāmy aham (I will dry up my body)
Hit. 137 asmākaṃ parabhūniṣṭhānāṃ svadeśagamanam api durlabhaṃ bhaviṣyati (when residing abroad it will be hard for us to go to our own country)
Çâk. VI tvam api svaṃ niyogam aśūnyaṃ kuru (and you, do your duty without fault)
Vikram. I, p. 2 sveṣu sthāneṣv avahitair bhavitavyaṃ (you are requested to listen with attention on your seats)

けれども、svaは必ずしも所有代名詞ではない。ātmāとも同じでありうる。
Hit. 109 svasya rājānaṃ praṇatavān = ātmano rā-
Panc. 305 nāsmai svopārjitaṃ dāsyāmi (I will not give him, what I have earned myself)（svopārjitam = svenopā- = ātmanopā-）
Schol. on R. 2, 40, 39 rāmo mātaraṃ rājānaṃ ca svamanugatau dadarśa (R. saw his mother and the king following after himself)

このイディオムは、古典文学よりもその注釈類などに多い（*1）。svīya（その者自らによって）に注意せよ；f. i. Kathâs. 34, 56; 37, 49.

svaがātmāと等しい意味を持つ場合、所有格をも持っている。
Panc. 162 svīyapi tṛmātarau

【補足1】
svaka（所有格：svakīya）はsva（所有格：svīya）の指小辞（diminutive）であるが、意味の違いはほとんどない。
Nala. 5, 40 uṣya tatra yathākāmaṃ naiṣadhaḥ… jagāma nagaraṃ svakam
Panc. 283 svakīyāmeva yoniṃ bahumanyase (it is but your own kin you take regard of)

【補足2】
ラテン語のsuusのように、svaは「～の縁故」（relation）「～の財産」（property）をも表す。よってsvajanaḥは「～の親族・家族・随伴者」、svamは「～の物」、sarvasvamは「～の全財産」となる。

（*1）
これはちゃんとしたサンスクリットであるが、svagṛhamやsvadharmaḥのような複合語のsva-が、svasya gṛhamなのか、あるいはsvaṃ gṛhamであるのか、をどのように説明するかが疑問になる。

（*2）
Zachariae 1897, vs. 187 svaśabdo vadati jñātim ātmātmīyadhnāni ca

266.

As a third reflexive we may consider nija „own,” as it may not rarely be rendered by the possessive pronoun. Panc. 56 the king says to his daughter saṃbodhyo ‘dya tvayā nijabhartā yathā mama śatrūn vyāpādayati (you must to day exhort your husband, that he may destroy my enemies). Inversely sva may also be = »own:” Kathâs. 39, 53 svasukhaṃ nāsti sādhvīnāṃ tāsāṃ bhartṛsukhaṃ sukham.

266. 再帰代名詞とみなされるnija

nija（自らの, own）は所有代名詞として解釈されることが稀ではないので、3つ目の再帰代名詞としてみなしうる。
Panc. 56 the king says to his daughter saṃbodhyo ‘dya tvayā nijabhartā yathā mama śatrūn vyāpādayati (you must to day exhort your husband, that he may destroy my enemies)

反対に、svaはownでもありうる。
Kathâs. 39, 53 svasukhaṃ nāsti sādhvīnāṃ tāsāṃ bhartṛsukhaṃ sukham

267.

The reflexives are not bound to refer exclusively to the grammatical subject. In passive sentences they often refer to the agent, in clauses and the like to the main subject. Instances hereof have already been given in 264 and 265, viz. Panc. 263; Panc. III, 174; Kâd. I, 19; Hit. 137; Vikram. I, p. 2. Here are some more: Panc. 24 na śobhanaṃ kṛtaṃ mayā yat tasya viśvāsaṃ gatvātmābhiprāyo niveditaḥ, here ātmābhiprāyaḥ is of course mamātmano ‘bhiprāyaḥ; R. 2, 11, 22 vāṅmātreṇa tadā rājā kaikeyyā svavaśaṃ kṛtaḥ sc. kaikeyyā vaśam.

Rem. On the other hand, one may meet with instances of pronouns not-reflexive, in such cases as where one might expect reflexives. So R. 3, 62, 8 tvam aśokasya śākhābhiḥ…āvṛṇoṣi śarīraṃ te [not svam or ātmanaḥ]; Kathâs. 36, 102.

267. 文法上の主語以外を指す再帰

再帰詞は、文法上の主語だけを参照することに束縛されない。受動文では行為主体を、複数の節（clause）等ではその本題を指すことが多い。これらの例は264と265ですでに扱った（Panc. 263; Panc. III, 174; Kâd. I, 19; Hit. 137; Vikram. I, p. 2）。他にもいくつか紹介しておこう。
Panc. 24 na śobhanaṃ kṛtaṃ mayā yat tasya viśvāsaṃ gatvātmābhiprāyo niveditaḥ（ātmābhiprāyaḥ = mamātmano ‘bhiprāyaḥ）
R. 2, 11, 22 vāṅmātreṇa tadā rājā kaikeyyā svavaśaṃ kṛtaḥ sc. kaikeyyā vaśam

【補足】
一方で、再帰代名詞が必要とされる場合に用いられる再帰的でない代名詞の例がある。
R. 3, 62, 8 tvam aśokasya śākhābhiḥ… āvṛṇoṣi śarīraṃ te [not svam or ātmanaḥ]
Kathâs. 36, 102.

268. svayam

The indeclinable svayam does nearly the same duty as Latin ipse. It may be added to some other pronoun. Mhbh. 1, 161, 8 na tv ahaṃ vadham ākāṅkṣe svayam evātmanaḥ (nor am I desirous of my own death).

hoge

hoge

269. Reciprocal pronouns: anyonya etc.

The reciprocal pronouns anyonya, paraspara, itaretara have almost assumed the character of adverbs. As a rule, they are used in the acc. of the masc. anyonyam etc. while being applied to every gender and every case-relation. Çâk. I ubhe [sakhyau] parasparam avalokayataḥ (the two friends look at each other); Vikram. I, p. 18 anyonyaṃ hastaṃ spṛśataḥ (they shake hands); Panc. 216 evaṃ ca parasparaṃ dvaidham utpannam (and in this manner discord arose between them); Daç. 151 ubhau… trapayā sādhvasena vānyonyam ātmānaṃ na vivṛṇvāte (both, either by shame or by confusion, do not open their soul to each other); Çank. on Ch. Up. p. 42 samānam itaretaraṃ pāṇādityau (the principle of life and the sun are identical to one another); Pat. I, p. 426 sārthikānām ekapratiśraya uṣitānaṃ prātarutthāya pratiṣṭhamānānāṃ kaścit parasparaṃ saṃbandho bhavati. Cp. also Kâm. 2, 42; Mâlav. I, p. 24; Kathâs. 2, 41 etc.

Yet they admit also of other case-endings, f. i. Panc. III, 200 parasparasya marmāṇi ye na rakṣanti jantavaḥ (they who do not observe the weak points of each other); Harshac. 2 teṣām anyonyasya vivādāḥ prādurabhūvan (disputations arose between them). So Nala. 5, 32 tau parasparataḥ prītau. Nala. 1; 16 the acc. anyonyam is depending on the prep. prati. And so on. See Kâç. on P. 8, 1, 12 vârtt. 9 and 10; vârtt. 10 teaches the optional employment of forms in -ām, if feminine and neuter words are concerned f. i. itaretarām [or -ram] ime brāhmaṇakule — ime brāhmaṇayau — bhojayataḥ.

The same meaning is carried by the adverb mithaḥ (mutually), which is not less used.

269. 相互代名詞のanyonya等

相互代名詞（reciprocal pronoun）のanyonya、paraspara、itaretaraはほとんど副詞的性格のものと思われる。原則として、これらはm.acc.でanyonyamなどのように用いられ、あらゆる性と格関係に適用される。
Çâk. I ubhe [sakhyau] parasparam avalokayataḥ (the two friends look at each other)
Vikram. I, p. 18 anyonyaṃ hastaṃ spṛśataḥ (they shake hands)
Panc. 216 evaṃ ca parasparaṃ dvaidham utpannam (and in this manner discord arose between them)
Daç. 151 ubhau…trapayā sādhvasena vānyonyam ātmānaṃ na vivṛṇvāte (both, either by shame or by confusion, do not open their soul to each other)
Çank. on Ch. Up. p. 42 samānam itaretaraṃ pāṇādityau (the principle of life and the sun are identical to one another)
Pat. I, p. 426 sārthikānām ekapratiśraya uṣitānaṃ prātarutthāya pratiṣṭhamānānāṃ kaścit parasparaṃ saṃbandho bhavati

Cp. also Kâm. 2, 42; Mâlav. I, p. 24; Kathâs. 2, 41 etc.

けれども、他の格語尾をも許す。
Panc. III, 200 parasparasya marmāṇi ye na rakṣanti jantavaḥ (they who do not observe the weak points of each other)
Harshac. 2 teṣām anyonyasya vivādāḥ prādurabhūvan (disputations arose between them)
Nala. 5, 32 tau parasparataḥ prītau

またNala. 1; 16では、acc.のanyonyamが前置詞pratiに係っている。Kâç. on P. 8, 1, 12のvârtt. 9-10をみよ。vârtt. 10は、f.とn.の語が考えられる場合のオプショナルな形態-āmの使用を説いている；itaretarām [or -ram] ime brāhmaṇakule — ime brāhmaṇayau — bhojayataḥ。

同じ意味が副詞mithaḥ（互いに）でも伝達されるが、あまり使われない。

270. Demonstratives: general remarks.

In ancient language the demonstratives are often indicating the things they are to point at in a more significant manner than in modern tongues. For this reason, when translating from the Sanskrit, it is many times indispensable to render demonstrative pronouns otherwise, f. i. by the pronoun he, she, it, by the, by adverbs (here, there), sometimes even by putting instead of them the very noun, they are referring to. In the same way, indeed, the demonstratives of Latin and Greek must be translated.

We will dispense here with adducing instances exemplifying each of the somewhat freer translations, as have been named. It will suffice giving a few samples of Sanskrit demonstr. pronouns to be rendered by English adverbs. Panc. 204 bho bho kapiñcala eṣa nadītīre tapasvī dharmavādī tiṣṭhati (say, woodcock, here on the riverside a holy devotee stands); Vikr. I, p. 15 the king says to his charioteer sūta idaṃ tac chailaśikharam (— here is that mountain-top); Çâk. IV Kaṇva asks »where are Çârngarava and Çâradvata,” they answer bhagavannimī svaḥ (Reverend, here we are). From the Vaidik writings I add Ath. V. 1, 29, 5 udasau sūryā agādud idaṃ māmakaṃ vacaḥ (there the sun has risen and here bas my spell).

270. 指示詞概説

古語では、指示詞（demonstrative）は、現代の諸言語に比べてより重要な仕方で、指示すべきものを表す。このため、サンスクリットから翻訳する際には、指示代名詞を別の語で何度も翻訳することが不可欠である。例えば、代名詞he、she、it、冠詞the、副詞hereやthere、時には指示詞が指すところの名詞を代わりに置くなど。実際、同様にラテン語とギリシャ語の指示詞は訳されねばならない。

ここでは名前が挙げられているような、やや自由な翻訳を例示する例を紹介するのは割愛する。英語の副詞で翻訳されるサンスクリット語の指示代名詞の例をいくつか挙げれば十分だろう。
Panc. 204 bho bho kapiñcala eṣa nadītīre tapasvī dharmavādī tiṣṭhati (say, woodcock, here on the riverside a holy devotee stands)
Vikr. I, p. 15 the king says to his charioteer sūta idaṃ tacchailaśikharam (— here is that mountain-top)
Çâk. IV Kaṇva asks »where are Çârngarava and Çâradvata,’’ they answer bhagavannimī svaḥ (Reverend, here we are)

ヴェーダ語では：
Ath. V. 1, 29, 5 udasau sūryā agādud idaṃ māmakaṃ vacaḥ (there the sun has risen and here bas my spell)

271. Difference of employment between them.

Of the four demonstratives, used in classic Sanskrit, ayam and eṣa are opposite to sa and asau. Their different nature is well described by a vernacular grammarian, when pronouncing that eṣa is expressive of nearness but asau of remoteness, and that ayam implies presence but sa absence (*1). Indeed, both eṣa and ayam point at something near to the speaker or his time, whereas asau and sa indicate something remote either by space or by time. Therefore, the latter couple may he compared to Lat. ille and iste, Gr. ἐκεῖνος, Engl. that, the former to Lat. hic, Greek οὗτος, and ὅδε, Engl. this.

The difference between them will appear better when perusing Sanskrit texts, than from instances detached from the context they are taken out. Yet, here are several, which may give some idea of it.

1. eṣa and ayam. — Vikram. I, p. 14 Purûravas points with his hand to Urvaçî her attendance: etāḥ says he sutanu sukhaṃ te sakhyaḥ paśyanti (Lat. hae amicae —); Nala. 3, 4 Indra declares to Nala the name of himself and his comrades: aham indro ‘yam agniś ca tathaivāyam apāṃ patiḥ / …yamo ‘yam api pārthiva (Lat. ego lndrus, hic Agnis etc.).

2. asau and sa. — Nala. 3, 2 Nala asks the devas, for what purpose they wish him to be their messenger kaścāsau yasyāhaṃ dṛta īpsitaḥ / kiṃ ca tadvo mayā kāryam, here both asau and tat answer to Latin iste; — Mudr. II, p. 77 the minister Râxasa, when hearing from his spy that the physician, whom he had despatched to empoison king Candragupta, had been prevented from performing that plot by the vigilance of Câṇakya, exclaims śaṭhaḥ khalv asau baṭuḥ / atha sa vaidyaḥ katham, here both asau and sa are = Lat. ille.

3. Examples of this and that in opposition to one another. — Ch. Up. 2, 9, 1 amumādityam upāsīta…tasminnimāni sarvāṇi bhūtān yan vāyattāni (let him meditate on that sun… it is on that all these beings [here on earth] are depending upon), ibid. 1, 3, 2 samāna u evāyaṃ cāsau coṣṇo ‘yam uṣṇo ‘sau (this breath here and that sun there are indeed the same, this is hot and that is hot); Utt. II, p. 27 ayam asāv adhyayan avighnaḥ hoc illud studiorum impedimentum »that well-known hindrance now presents itself.” — In the first act of the Mudrarâxasa the minister Câṇakya, after having put the jeweller Candanadâsa into prison, thus expresses his contentment: hanta labdha idānīṃ rākṣasaḥ / kutaḥ.
tyajatyapriyavatprāṇān yathā tasyāyam āpadi / tathaivāsyāpadi prāṇā nūnaṃ tasyāpi na priyāḥ
tasya refers to Râxasa, ayam and asya to Candanadâsa. In Latin one would say likewise: ut hic in illius re adversa suae vitae jacturam facit, sic profecto et ille vitam pro nihilo putabit in hujus calamitate. — In the Vikramorvaçî king Purûravas designates his beloved Urvaçî by the pronoun ayam, as long as he knows her present and sees her (1st act), but in the second act, when thinking her absent, be speaks of tasyā āsanam, expresses his disappointment about her female attendant coming sakhyā virahitā tayā, and says on account of her paryutsukāṃ kathayasi priyadarśanāṃ tām / ārtiṃ na paśyasi purūravas astadarthām — whereas in the first act, when looking at her face, be admires idaṃ rūpam, exclaims neyaṃ tapasvinaḥ sṛṣṭiḥ, is uneasy, as asyā bhayakampaḥ is noticed by him.

(*1)
See the kârikâ, quoted in a foot-note on p. 188 of Çrîrâmamayaçarman’s edition of Mṛcchakaṭî (Majumdâr’s series):
idamaḥ pratyakṣarūpaṃ samīpataravarti vaitado rūpam / adasastu viprakṛṣṭaṃ taditi parokṣe vijānīyāt.

272. 用法の違い

古典サンスクリットで用いられる4つの指示詞のうち、ayamとeṣaはsaとasauの反対である。それらの異なる性質については、インドの文法家によってよく説明がなされている；eṣaは近いこと（nearness）を表すがasauは遠いこと（remoteness）を表す、ayamは現前（presence）を含意するがsaは不在（absence）を含意する、と（*1）。確かに、eṣaもayamも話し手やその時間の近くにあるものを指しているのに対し、asauやsaは空間や時間によって離れたものを指す。したがって、後者の2つ〔asauとsa〕は、ラテン語のilleとiste、ギリシャ語のἐκεῖνος、英語のthatと、前者はラテン語のhic、ギリシャ語のοὗτοςとὅδε、英語のthisと対照できる。

それらの違いは、文脈から切り離されて取り出される用例よりも、サンスクリット・テキストを精読するときによく現れる。さらに、何かしらの見当をつけられる用例を挙げよう。

1. eṣa / ayam
Vikram. I, p. 14 Purûravas points with his hand to Urvaçî her attendance: etāḥ says he sutanu sukhaṃ te sakhyaḥ paśyanti (Lat. hae amicae —)
Nala. 3, 4 Indra declares to Nala the name of himself and his comrades: aham indro ‘yam agniś ca tathaivāyam apāṃ patiḥ / …yamo ‘yam api pārthiva (Lat. ego lndrus, hic Agnis etc.)

2. asau / sa
Nala. 3, 2 Nala asks the devas, for what purpose they wish him to be their messenger kaścāsau yasyāhaṃ dṛta īpsitaḥ / kiṃ ca tadvo mayā kāryam (here both asau and tat answer to Latin iste)
Mudr. II, p. 77 the minister Râxasa, when hearing from his spy that the physician, whom he had despatched to empoison king Candragupta, had been prevented from performing that plot by the vigilance of Câṇakya, exclaims śaṭhaḥ khalv asau baṭuḥ / atha sa vaidyaḥ katham (here both asau and sa are = Lat. ille)

3. 相対する「これ」「あれ」
Ch. Up. 2, 9, 1 amumādityam upāsīta…tasminnimāni sarvāṇi bhūtān yan vāyattāni (let him meditate on that sun..... it is on that all these beings [here on earth] are depending upon)
ibid. 1, 3, 2 samāna u evāyaṃ cāsau coṣṇo ‘yam uṣṇo ‘sau (this breath here and that sun there are indeed the same, this is hot and that is hot)
Utt. II, p. 27 ayam asāv adhyayan avighnaḥ hoc illud studiorum impedimentum »that well-known hindrance now presents itself.’’

また、Mudrārākṣasaの第1幕、大臣Cāṇakyaが、宝石商Candanadāsaを投獄して後、彼に説明して曰く：
hanta labdha idānīṃ rākṣasaḥ / kutaḥ /tyajatyapriyavatprāṇān yathā tasyāyam āpadi tathaivāsyāpadi prāṇā nūnaṃ tasyāpi na priyāḥ

tasyaはRāxasaを、ayamとasyaはCandanadāsaを指す。
ラテン語でも同様に言われる：ut hic in illius re adversa suae vitae jacturam facit, sic profecto et ille vitam pro nihilo putabit in hujus calamitateと。

Vikramorvaśīでは、王Purūravasは愛するUrvaśīを、彼女が居、彼女を目にしている限り、代名詞ayamで呼ぶ（第1幕）。けれども第2幕では、彼女が居ないと思うとき〔tadで〕「彼女の臨席を」（tasyā āsanam）と言い、彼女の端女が来たことに落胆を表して〔tadで〕「彼女によって親交は捨てられてしまった」（sakhyā virahitā tayā）と、そして〔tadで〕彼女に言う：paryutsukāṃ kathayasi priyadarśanāṃ tām / ārtiṃ na paśyasi purūravasas tadarthāmと。ところが第1幕では、彼女の顔を見たとき、その容姿（idaṃ rūpam）を褒め称え、「この女は貧しい生まれでない」（neyaṃ tapasvinaḥ sṛṣṭiḥ）と声高に、虚勢（asyā bhayakampaḥ）に気づかれないか不安になっている。

（*1）
Mṛcchakaṭī（Śrīrāmamayaśarman’s edition, Majumdār’s series）p.188の脚注に引用されたる偈頌をみよ：
idamaḥ pratyakṣarūpaṃ samīpataravarti vaitado rūpam adasastu viprakṛṣṭaṃ taditi parokṣe vijānīyāt

272.

Though eṣa may be styled the emphatic ayam, both pronouns are sometimes used almost promiscuously. Mhbh. 1, sarga 154 Kuntî asks Hiḍimbâ, who she is: »are you a deity of this forest?” asya vanasya devatā, Hiḍimbâ answers yad etat paśyasi vanam etc. In the second act of the Vikramorvaçî the king offering a seat to Citralekhâ says etad āsanam āsyatām, in the first act of the Mudrarâxasa Câṇakya to Candanadâsa idam āsanam āsyatām.

272. eṣaとayamの混同

eṣaはayamの強調形と呼びうるが、これら2つの代名詞はほとんど混同して使われることがある。
Mhbh. 1, sarga 154 Kuntî asks Hiḍimbâ, who she is: »are you a deity of this forest ?’’ asya vanasya devatā, Hiḍimbâ answers yad etat paśyasi vanam etc.

Vikramorvaśī第2幕、王がCitralekhāに着席を勧めて言う：etad āsanam āsyatām；Mudrarāxasa第1幕、CāṇakyaがCandanadāsaに：idam āsanam āsyatām

273. ayam referring to the 1st person.

ayam — not eṣa — is the proper word, if the speaker wishes to denote something belonging to himself by a demonstrative rather than by the possessive of the 1st person. = ayaṃ bāhuḥ may signify „this arm of mine,” ὅδε ὁ πῆχυς, hoc bracchium. Vikram. II, p. 46 Purûravas laments hṛdayamiṣubhiḥ kāmasyāntaḥ saśalyam idam — viz. mama, Mṛcch. IV, p. 141 na khalu mama viṣādhaḥ sāhase ‘smin bhayaṃ vā (I feel no remorse nor fear on account of the rash deed, I have committed).

Rem. Hence ayaṃ janaḥ a modest phrase to designate the speaker himself, cp. Greek ὅδε ὁ ἀνήρ. Vikram. II, p. 56 the king when taking his leave from Urvaçî says smartavyo ‘yaṃ janaḥ; Mṛcch. VII, p. 238 Cârudatta tells his friend, he longs for Vasantasenâ sakhe maitreya vasantasenādarśanotsuko ‘yaṃ janaḥ; Daç. 164 so ‘yam āryeṇājñākaro jano ‘tyartham anugṛhītaḥ (my lord bas much gratified his most obedient servant).

273. 一人称を指すayam

ayam―eṣaでない―は、話者が、一人称の所有格を用いるよりも、指示代名詞によって自身に属する何かを表したい場合に適した語である；ayaṃ bāhuḥは「私の腕」（ὅδε ὁ πῆχυς, hoc bracchium）を表しうる。
Vikram. II, p. 46 Purûravas laments hṛdayamiṣubhiḥ kāmasyāntaḥ saśalyam idam — viz. mama
Mṛcch. IV, p. 141 na khalu mama viṣādhaḥ sāhase ‘smin bhayaṃ vā (I feel no remorse nor fear on account of the rash deed, I have committed)

【補足】
しかしてayaṃ janaḥは、話者自身を表す控えめなフレーズである（cp. Greek ὅδε ὁ ἀνήρ）。 Vikram. II, p. 56 the king when taking his leave from Urvaçî says smartavyo ‘yaṃ janaḥ
Mṛcch. VII, p. 238 Cârudatta tells his friend, he longs for Vasantasenâ sakhe maitreya vasantasenādarśanotsuko ‘yaṃ janaḥ
Daç. 164 so ‘yam āryeṇājñākaro jano (tyartham anugṛhītaḥ (my lord bas much gratified his most obedient servant)

274.

Pâṇini teaches, there is some difference in the flexion of ayam according to its being used either when referring to somebody or something already spoken of before, or when pointing at or showing. In the former case 1. the cases, derived from the root sa are treated as enclitics, 2. the accus. is enam, enām, enatin the singular, enān, enāḥ, enāni in the plural, enau, ene in the dual, 3. the instr. of the sing. enena, enayā, 4. the loc. of the dual is enayoḥ.{P. 2, 4, 32-34}

anvâdeça

It is in such instances of anvâdeça (reference to something already named before), that the pronoun bears almost the character of our he, she, it. — 1. asya etc. enclitic: Mṛcch. I, p. 55 yadā tu bhāgyakṣayapīḍitāṃ daśāṃ naraḥ kṛtān topahitāṃ prapadyate / tadāsya mittrāṇy api yāntya mitratām (if a man has by Destiny been reduced to poverty, then even his friends become enemies to him), Çâk. I etās tapasvikanyakāḥ… ita evābhivartante / aho madhuramāsāṃ darśanam (these girls of the hermitage approach hither, it is pleasant. to look on them), Vikram. I, p. 2 pariṣadeṣā pūrveṣāṃ kavīnāṃ dṛṣṭarasaprabandhā / aham asyāṃ kālidāsagrathitavastunā navena troṭakenopasthāsye — 2. instances of enam etc. Mhbh. I, Paushyap. tam upādhyāyam upatasthe provāca cainam (he made his compliment to his teacher and spoke to him), Vikram. III, p. 72 aye / ita eva prasyito devaḥ… yāvad enam avalokanamārge pratipālayāmi, Nala. 13, 24 tāṃ prāsādagatāpaśyadrājamātā janair vṛtām / dhātrīm uvāca gacchaināmānayeha mamāntikam (her the king’s mother saw from the balcony, as she was followed by the crowd, and said to the nurse: »go and bring her to me”), Mhbh, 5, 16, 29 Indra receives a deputation of devas, rshis etc., and after being addressed by them uvāca cainān pratibhāṣya, Ait. Br. 1, 29 treats of the two havir dhāne (carts in which the soma-herb is carried) in § 6 devayanto hy ene mānuṣāḥ prabharanti, ibid. 1, 30, 3 enau refers to agnīṣomau, mentioned before.

NB. The instr. enena and enayā seem to be extremely rare; anena at least and anayā are regularly used,when anvâdeça is required. Mâlav. I, p. 14 the minister of king Agnimitra reads a letter from the king of Vidarbha; when asked about its contents, he answers to Agn. idam idānīm anena [not: enena] pratilikhitam. And so often.

274. 状況に依るayamの屈折

Pāṇiniは説いている：既に話されたところの誰かや何かに言及する場合か、〔新たな話題として〕指し示したり説明したりする場合か、のどちらに用いるかによって、ayamの屈折にはいくらかの違いがある、と。{P. 2, 4, 32-34} 前者は：
1. 語根saから派生した場合は前接語として扱われる
2. sg.acc.はenam、enām、enat；pl.はenān、enāḥ、enāni；du.はenau、ene
3. sg.inst.はenena、enayā
4. du.loc.はenayoḥ

○anvādeśa

英語で言うhe、she、itの性格をほとんど持ちあわせるanvādeśa（以前既に呼ばれたものへの言及）の例：

1. asya etc. enclitic:
Mṛcch. I, p. 55 yadā tu bhāgyakṣayapīḍitāṃ daśāṃ naraḥ kṛtān topahitāṃ prapadyate / tadāsya mittrāṇy api yāntya mitratām (if a man has by Destiny been reduced to poverty, then even his friends become enemies to him)
Çâk. I etās tapasvikanyakāḥ… ita evābhivartante / aho madhuramāsāṃ darśanam (these girls of the hermitage approach hither, it is pleasant. to look on them)
Vikram. I, p. 2 pariṣadeṣā pūrveṣāṃ kavīnāṃ dṛṣṭarasaprabandhā / aham asyāṃ kālidāsagrathitavastunā navena troṭakenopasthāsye

2. instances of enam etc.
Mhbh. I, Paushyap. tam upādhyāyam upatasthe provāca cainam (he made his compliment to his teacher and spoke to him)
Vikram. III, p. 72 aye / ita eva prasyito devaḥ… yāvad enam avalokanamārge pratipālayāmi
Nala. 13, 24 tāṃ prāsādagatāpaśyadrājamātā janair vṛtām / dhātrīm uvāca gacchaināmānayeha mamāntikam (her the king’s mother saw from the balcony, as she was followed by the crowd, and said to the nurse: »go and bring her to me”)
Mhbh, 5, 16, 29 Indra receives a deputation of devas, rshis etc., and after being addressed by them uvāca cainān pratibhāṣya
Ait. Br. 1, 29 treats of the two havir dhāne (carts in which the soma-herb is carried) in § 6 devayanto hy ene mānuṣāḥ prabharanti
ibid. 1, 30, 3 enau refers to agnīṣomau, mentioned before.

注記：inst.のenenaとenayāは極めて稀のようである；anvādeśaが要請される場合、anenaとanayāが通常用いられる。
Mâlav. I, p. 14 the minister of king Agnimitra reads a letter from the king of Vidarbha; when asked about its contents, he answers to Agn. idam idānīm anena [not: enena] pratilikhitam

275. The pronoun sa and its employment.

sa likewise points at somebody or something known, and therefore, like ayam, it is fit for doing duty of the pronoun he, she, it. Yet, they are not synonymous. Like Greek, especially Homeric, ὁ, ἡ, τό, it signifies, that the person or thing referred to is well-known, or has been named just before, or will be named forthwith. It is therefore never an enclitic, and is sometimes = Lat. ille, sometimes = is „the afore said.” Hence its fitness to be rendered by „the.” When referring to the relative ya, it may be equivalent to „he,” German derjenige. It is also used to indicate the changing of the subject, f. i. sa āha or so ‘py āha = „the other said, answered.” Yet it may as well point at the same throughout a succession of sentences, in which case one is inclined to put it at the head, as Daç. 12 vāmadevanāmānaṃ tapodhanaṃ jagāma / taṃ praṇamya tena kṛtātithyas tasmai kayitakṛtyas tadāśrame… kaṃcit kālam uṣitvā… munim abhāṣata; Nala. 1, 5 Bhîma king of Vidarbha has been named, it follows sa prajārthe paraṃ yatnam akarot… tam abhyagacchat brahmarṣirdamano nāma… taṃ [viz. damanaṃ] sa bhīmaḥ [the aforesaid Bh.] prajākāmas toṣayām āsa… tasmai prasanno damano varaṃ dadau. Cp. also the examples adduced 271, 3°.

Examples: 1. of sa = ille (the well-known, the famous). Çâk. VII tatkoṭimatkuntiśamābharaṇaṃ maghonaḥ (the renowned thunderbolt, Indra’s attribute, Lat. fulmen illud Jovis).

2. sa = »the afore said.” Çâk. IV Kanva says to Çakuntalâ yayāter iva śarmiṣṭhā bhartur bahumatā bhava / sutaṃ tvam api saṃrājaṃ seva pūrum avāpnuh, here seva „as she” means of course Çarmishthâ.; Kathâs. 27, 109 upādhyāyasya kasyacit / brāhmaṇasyābhavan śiṣyāḥ sapta brāhmaṇaputrakāḥ / (110) sa tān śiṣyānupādhyāyo dhenuṃ durbhikṣadoṣataḥ / gomataḥ śvaśurād ekāṃ yācituṃ prāhiṇottataḥ / (111) te ca gatvānyadeśasthaṃ durbhikṣakṣāmukukṣayaḥ / taṃ tadgirā tac chvaśuraṃ tac chiṣyā gāṃ yayācire / (112) so ‘pi vṛttikarīm ekāṃ dhenuṃ tebhyaḥ samarpayat (some teacher of the brâhmana class had seven disciples, brâhmanas they too. Once because of famine he despatched these disciples to beg one cow from his father-in-law, who was rich in cows. They set out, suffering much from hunger, to the foreign country, where dwelled that man, and begged a cow of the father-in-law of their teacher, in his name. The father-in-law gave them one, fit to procure [them] a livelihood). Here we have several instances of sa referring to something mentioned before, and even such accumulation as in vs. 111 te… taṃ tadgirā etc., te pointing at the disciples, taṃ at the father-in-law, tat- at the teacher. It is, indeed, always allowed to employ sa many times in the same sentence, though pointing at different persons or things, f. i. Mhbh. 1, 2, 395 yo gośataṃ kanakaśṛṅgam ayaṃ dadāti / viprāya vedaviduṣe ca bahuśrutāya / paṇyāṃ ca bhāratakathāṃ śṛṇuyāc ca nityam / tulyaṃ phalaṃ bhavati tasya ca tasya caiva, the last words mean: »of the one as well as of the other.”

3. sa when adj. = »the.” R. 3, 35, 27 a tall fig-tree is described, whose branches are of enormous size: tatrāpaśyat… nyagrodham… samantādyasya tāḥ śākhāḥ [»the branches of which]” śatayojanam āyatāḥ; Utt. II, p. 29 one asks atha sa rājā kim ācāraḥ saṃprati (but what is the king doing now ?) another answers tena rājñā kraturaśvasedha prakrāntaḥ (the king has commenced an açvamedha).

4. sa in correlation with ya = Germ. derjenige. Mhbh. 1, 74, 40 sā bhāryā yā gṛhe dakṣā sā bhāryā yā prajāvato. Generally the relative clause precedes, see 452, 2nd and 455.

Rem. Now and then sa refers to persons or things not expressed, but only implied by the foregoing. Mhbh. 11 adhy. 157 it is told, that Kuntî and her strong son Bhîmasena hear cries of distress in the house of the worthy brahman, whose hospitality they are enjoying of. Though the family of the brahman has not been named in the foregoing, vs. 10 introduces them by the pronoun tān. The same idiom exists in Latin.

275. 代名詞saとその用法

同様に、saは何らかの人や物を指す。よってayamと同じように、英語の代名詞he、she、itの役割をするに適している。けれどもこれらは同義語ではない。ギリシャ語（とりわけホメロス風）のὁ、ἡ、τό（*訳注）のように、言及される人や物がよく知られていること、直前に言及されていること、すぐに言及されること、を表す。そのため、決して前接語ではなく、時にはラテン語のilleやis（「前述の」）と等しく、しかして冠詞theで翻訳することができる。関係詞yaに言及する場合は英語のheやドイツ語のderjenigeと等しい。また、sa āha、so ‘py āha（「他の者は言う」）など、主語が変わることを表すためにも用いられる。一連の文を通して同じ〔主語の転換を〕指示することもできるが、その場合は文頭に置かれる傾向がある。
Daç. 12 vāmadevanāmānaṃ tapodhanaṃ jagāma / taṃ praṇamya tena kṛtātithyas tasmai kayitakṛtyas tadāśrame… kaṃcit kālam uṣitvā… munim abhāṣata
Nala. 1, 5 Bhîma king of Vidarbha has been named, it follows sa prajārthe paraṃ yatnam akarot… tam abhyagacchat brahmarṣirdamano nāma… taṃ [viz. damanaṃ] sa bhīmaḥ [the aforesaid Bh.] prajākāmas toṣayām āsa… tasmai prasanno damano varaṃ dadau

271-3の例も見よ。

1. sa = ille（よく知られた～、有名な～）
Çâk. VII tatkoṭimatkuntiśamābharaṇaṃ maghonaḥ (the renowned thunderbolt, Indra’s attribute, Lat. fulmen illud Jovis)

2. sa = 「前述の」
Çâk. IV Kanva says to Çakuntalâ yayāter iva śarmiṣṭhā bhartur bahumatā bhava / sutaṃ tvam api saṃrājaṃ seva pūrum avāpnuh, here seva „as she” means of course Çarmishthâ.;
Kathâs. 27, 109 upādhyāyasya kasyacit / brāhmaṇasyābhavan śiṣyāḥ sapta brāhmaṇaputrakāḥ / (110) sa tān śiṣyānupādhyāyo dhenuṃ durbhikṣadoṣataḥ / gomataḥ śvaśurād ekāṃ yācituṃ prāhiṇottataḥ / (111) te ca gatvānyadeśasthaṃ durbhikṣakṣāmukukṣayaḥ / taṃ tadgirā tac chvaśuraṃ tac chiṣyā gāṃ yayācire / (112) so ‘pi vṛttikarīm ekāṃ dhenuṃ tebhyaḥ samarpayat (some teacher of the brâhmana class had seven disciples, brâhmanas they too. Once because of famine he despatched these disciples to beg one cow from his father-in-law, who was rich in cows. They set out, suffering much from hunger, to the foreign country, where dwelled that man, and begged a cow of the father-in-law of their teacher, in his name. The father-in-law gave them one, fit to procure [them] a livelihood)

既知のことを指示するsaの種々の例があるが、詩節111（te… taṃ tadgirā）などのように、teが弟子を指していたり、taṃが義父を指していたり、tat-が先生を指していたりするように、そのような多重使用（accumulation）もある。確かに、同じ文の中で異なる人や物を指していながら何度もsaを使うことは常に許されている。
Mhbh. 1, 2, 395 yo gośataṃ kanakaśṛṅgam ayaṃ dadāti / viprāya vedaviduṣe ca bahuśrutāya / paṇyāṃ ca bhāratakathāṃ śṛṇuyāc ca nityam / tulyaṃ phalaṃ bhavati tasya ca tasya caiva, the last words mean: »of the one as well as of the other.”

3. 副詞的sa（= the）
R. 3, 35, 27 a tall fig-tree is described, whose branches are of enormous size: tatrāpaśyat… nyagrodham… samantādyasya tāḥ śākhāḥ [»the branches of which]” śatayojanam āyatāḥ
Utt. II, p. 29 one asks atha sa rājā kim ācāraḥ saṃprati (but what is the king doing now ?) another answers tena rājñā kraturaśvasedha prakrāntaḥ (the king has commenced an açvamedha)

4. yaと相互関係にあるsa（＝Germ. derjenige）
Mhbh. 1, 74, 40 sā bhāryā yā gṛhe dakṣā sā bhāryā yā prajāvato

ふつう関係節が先行する。452-2と455をみよ。

【補足】
古今saは、表現されておらず、前の文から暗示されるのみの人やものを指示する。Mhbh. 11巻157には、Kuntīとその強壮なる息子Bhīmasenaは、彼らが歓待を受けている立派なバラモンの家で、苦悩の叫びを聞いた、とある。先行節ではバラモンの家族の名は挙げられていないが、詩節10で代名詞tānにより導入されている。同様の語法がラテン語にも存在する。

（*訳注）
ὁ、ἡ、τό：
ὁ (ho) m, ἡ f (hē), τό n (tó)；(rarely in Epic, often in later Greek) = “the”

276.

sa may point at a general subject, see 12. Occasionally it may be rendered by „such a one.” Mhbh. 1, 158, 31 dharmejñān rākṣasānāhur na hanyātsa ca mām api (râxasas, it is told, know the dharma, nor would such a one kill me); Kumâras. 5, 83 na kevalaṃ yo mahato ‘pabhāṣate / śṛṇoti tasmād api yaḥ sa pāpabhāk (not only he, who speaks evil of the mighty, but likewise he, who listens to a such, commits a sin).

Rem. When put twice, sa means »manifold, various, all sorts of —.” R. 3, 9, 31 ātmānaṃ niyamais tais taiḥ karṣayitvā prayatnataḥ / prāpyate nipuṇair dharmaḥ, Kathâs. 29, 169 mahādevo ca tais tais tām upacārair upācarat (— with all sorts of civilities —). For the rest sa put twice is mostly met with in the apodosis after a double yaḥ preceding. Nala. 5, 11 yaṃ yaṃ hi dadṛśo teṣāṃ taṃ taṃ mene nalaṃ nṛpam (287). This repeated sa has accordingly a distributive meaning, see 262, 3-.

276. 主題一般を指示するsa

saは主題一般を指示しうる。12をみよ。時折「そのようなもの」（such a one）と翻訳しうる。
Mhbh. 1, 158, 31 dharmejñān rākṣasānāhur na hanyātsa ca mām api (râxasas, it is told, know the dharma, nor would such a one kill me)
Kumâras. 5, 83 na kevalaṃ yo mahato ‘pabhāṣate / śṛṇoti tasmād api yaḥ sa pāpabhāk (not only he, who speaks evil of the mighty, but likewise he, who listens to a such, commits a sin)

【補足】
2回繰り返されるとき、saは「種々の」（manifold）、「様々な」（various）、「あらゆる種類の」（all sorts of）を意味する。
R. 3, 9, 31 ātmānaṃ niyamais tais taiḥ karṣayitvā prayatnataḥ / prāpyate nipuṇair dharmaḥ
Kathâs. 29, 169 mahādevo ca tais tais tām upacārair upācarat (— with all sorts of civilities —)

その他、2回繰り返されるsaはほとんど、先行する2つのyaḥの後の帰結節（apodosis）にみられる。
Nala. 5, 11 yaṃ yaṃ hi dadṛśo teṣāṃ taṃ taṃ mene nalaṃ nṛpam (287)

よってこの繰り返されるsaは配分的（distributive）意味をもつ。262-3をみよ。

277. sa eva = „the same.”

With eva added to it, sa = „the very,” often „the same,” Lat. idem. For the rest comp. 398.

Panc. 172 tāv eva dvo puruṣo miyo mantrayataḥ (the same two men keep counsel together); ibid. V, 26 tānīndriyāṇy avikalāni tad eva nāma / sā buddhir apratihatā vacanaṃ tad eva // arthoṣmaṇā virahitaḥ puruṣaḥ sa eva / bāhyaḥ kṣaṇena bhavatīti vicitram etat (his senses are the same, without defect; his name is the same; his is the same vigour of mind, the same speech; yet — how curious it is — the self-same man, when having lost the splendour of his wealth, becomes forthwith a stranger). The latter example shows, that if sa is plainly conveying the meaning »the same,” eva may be omitted, cp. Ch. Up. 5, 4, 2 tasminn etasminn agnau.

277. 「同じもの」を表すsa eva

saにevaを付加する場合、しばしば「まさにその」（the very）や「同じもの」（the same）になる（ラテン語：idem）。398を参照せよ。
Panc, 172 tāveva dvo puruṣo miyo mantrayataḥ (the same two men keep counsel together)
ibid. V, 26 tānīndriyāṇy avikalāni tad eva nāma / sā buddhir apratihatā vacanaṃ tad eva // arthoṣmaṇā virahitaḥ puruṣaḥ sa eva / bāhyaḥ kṣaṇena bhavatīti vicitram etat (his senses are the same, without defect; his name is the same; his is the same vigour of mind, the same speech; yet — how curious it is — the self-same man, when having lost the splendour of his wealth, becomes forthwith a stranger)

後者の例文は、saが「同じもの」という意味を明確に伝達するならば、evaが省略されうることを示している。以下も参照せよ：Ch. Up. 5, 4, 2 tasminn etasminn agnau

278.

sa may be added to other demonstratives, to personal pronouns, to relatives. As to the last combination yaḥ sa, see 287. — so ‘yam, sa eṣa and the like, so ‘ham, sā tvam etc. mostly are to express the worth of a conclusive particle „therefore, for this reason, then,” as will be shown further on, when describing the connection of sentences, see 445.

278. 代名詞に付加されるsa

saは、他の指示代名詞・人称代名詞・関係詞にも付加しうる。最後の組み合わせyaḥ saについては287をみよ。so ‘yamとsa eṣaの類、so ‘hamとsā tvamなどはほとんど、帰結を表す不変化辞（therefore, for this reason, then）の意味を表すために用いられる。後ほど文章の繋がりを説明する際に詳説する（445）。

279.

Some other observations on the demonstratives. —

Demonstratives, when first members of compounds.

1. In compounds, tat and etat are considered as the themes, which represent sa and eṣa; likewise mat, tvat, asmat, yuṣmat (*1) are respectively the thematic shapes of aham, tvam, vayam, yūyam. — ayam and asau are seldom used in compounds, if they are, the neuter (idam, adaḥ) is employed. But, as a rule, etat and tat are substituted for them. In other terms: in compounds, etat has the meaning of Lat. hic and tat that of Lat. is or ille. Mṛcch. I, p. 3 the director informs the public yadidaṃ vayaṃ mṛcchakaṭikaṃ nāma prakaraṇaṃ prayoktuṃ vyavasitāḥ… etatkaviḥ etc., while speaking of the poet of the piece he has named. Kathâs. 64, 25 avāryata pānthena tadvadhāt (he was prevented from injuring them by a passer-by), here tadvadhāt refers to amībhiḥ… lomaśaiḥ [sc. tāpasaiḥ] in vs. 24.

Idiom: is pavor = ejus rei pavor.

2. The idiom, represented by Latin is pavor = ejus rei pavor (*2) is not unknown in Sanskrit. Mhbh. 1, 6, 11 Agni says bibheti ko na śāpānme kasya cāyaṃ vyatikramaḥ, here ayaṃ vyatikramaḥ = asya [śāpasya] vyati- (who is not afraid of my curse, who has an escape from it ?). Panc. 158 a boy has been turned out of doors by his father gṛhān niḥsāritaḥ. The author proceeds sa ca tena nirvedena deśāntaraṃ gatvā, apparently tena nirvedena is here = tasya [niḥsāraṇasya] nirvedena »by despair caused by this expulsion”. Cp. Kumâras. 3, 17, Kathâs. 1, 39.

asau in formulae.

3. In formulae one uses asau as significative of the proper name of him, whom the formula is to be applied to. When employing them, the proper name is substituted for it. See f. i. Pâr. Grhy. 1, 18, 3 asau jīva śaradaḥ śatam. Âçv. Grhy. 1, 20, 5.

neuters of demonstratives, used as adverbs.

4. In the archaic dialect, especially in the liturgical books, the acc. of the neuter singular of demonstratives is often used adverbially. Ait. Br. 1, 9, 6 sarvair vai chandobhir iṣṭvā devāḥ svargaṃ lokam ajayaṃs tathaivaitad yajamānaḥ… svargaṃ lokaṃ jayati, here etat means »in this case.” Cp. ibid. 1, 4, 2; 1, 15, 4, Ch. Up. 4, 2, 1 tadu = „then,” etc. etc. The classic language has retained adverbial functions of tat and yat, see 444 and 483.

(*1)
By this orthography here and elsewhere I follow the rules of Sanskrit euphony; etymological reasons would rather require to write tad, etad etc.

(*2)
See f. i. Livy 21, 46, 7 Numidae ab tergo se ostenderunt. Is pavor perculit Romanos. Cp. Virg. Aen. 1, 261, Nepos Lys. 3, 1.

280. その他の所見

指示代名詞についてのその他の所見：

複合語の前分にある場合の指示代名詞

1. 複合語において、tatとetatはsaとeṣaを意味する主題とみなされる。同様に、mat・tvat・asmat・yuṣmat（*1）はそれぞれaham・tvam・vayam・yūyamの主題を表す形態である。ayamとasauは複合語ではめったに用いられず、もし使われる場合はn.（idam, adaḥ）が使用される。けれども、原則として、etatとtatがそれらに替わる。他の言い方だと、複合語中のetatはラテン語におけるhicの、tatは同じくilleの意味を持つ。
Mṛcch. I, p. 3 the director informs the public yadidaṃ vayaṃ mṛcchakaṭikaṃ nāma prakaraṇaṃ prayoktuṃ vyavasitāḥ… etatkaviḥ etc., while speaking of the poet of the piece he has named.
Kathâs. 64, 25 avāryata pānthena tadvadhāt (he was prevented from injuring them by a passer-by), here tadvadhāt refers to amībhiḥ… lomaśaiḥ [sc. tāpasaiḥ] in vs. 24

is pavor = ejus rei pavor的語法

2. ラテン語の"is pavor" = "ejus rei pavor"（*2）に代表される語法（*訳注）がサンスクリットにおいても見られる。
Mhbh. 1, 6, 11 Agni says bibheti ko na śāpān me kasya cāyaṃ vyatikramaḥ (ayaṃ vyatikramaḥ = asya [śāpasya] vyati-) (who is not afraid of my curse, who has an escape from it ?)
Panc. 158 a boy has been turned out of doors by his father gṛhān niḥsāritaḥ. The author proceeds sa ca tena nirvedena deśāntaraṃ gatvā, apparently tena nirvedena is here = tasya [niḥsāraṇasya] nirvedena »by despair caused by this expulsion”
Cp. Kumâras. 3, 17, Kathâs. 1, 39.

決り文句のasau

3. 決り文句（formulae）では、その決り文句の適用される者の固有名詞を指示するものとして〔asauは〕用いられる。それらが用いられるときは、固有名詞がそ〔のasau〕を置き換える。Pâr. Grhy. 1, 18, 3 asau jīva śaradaḥ śatam, Âçv. Grhy. 1, 20, 5を参照せよ。

副詞として用いられる指示代名詞のn.

4. 古い方言、特に祭儀書（ブラーフマナ文献）においては、指示代名詞のn.sg.acc.がしばしば副詞的に用いられる。
Ait. Br. 1, 9, 6 sarvair vai chandobhir iṣṭvā devāḥ svargaṃ lokam ajayaṃs tathaivaitad yajamānaḥ… svargaṃ lokaṃ jayati

ここでetatは「この場合」という意味である。ibid. 1, 4, 2; 1, 15, 4, Ch. Up. 4, 2, 1 tadu（＝その時）等も参照せよ。古典語（＝古典サンスクリット）はtatとyatの副詞的機能を残している。444と483をみよ。

（*1）
この〔代名詞の〕正書法に関して、そこかしこで私はサンスクリットの音便（sandhi）〔により語尾が変化した形（＝mad, tvad…）〕に従っている。語源学的にはむしろtadやetadと書く必要がある。

（*2）
以下を参照せよ。
Livy 21, 46, 7 Numidae ab tergo se ostenderunt. Is pavor perculit Romanos. Cp. Virg. Aen. 1, 261, Nepos Lys. 3, 1.

（*訳注）
代名詞のgen.＋それが係る名詞のnom.が代名詞のnom.＋それが係る名詞のnom.で代替される形式。

・ejus rei pavor
代名詞に付される場合、resはその代名詞を強調する。よって実質gen.＋nom.。

280. Interrogatives.

The interrogative pronoun is ka. Its comparative katara and its superlative katama are likewise used. The positive ka simply asks „who?” „what?” „which?”, katara like Lat. uter, arch. Eng. whether „which of the two?”, katama „who etc. of many?” They are wanted both in direct questions and in the so-called indirect questions. One says, therefore, ko bhavān (who are you?), devadatta etayoḥ kataraḥ (which of these two is Devadatta?), Vikram. I, p. 5 parijñāyate katamena digvihbhāgena gataḥ sa jālmaḥ (is it known, in what direction the rascal has departed?). Cp. 411.

If wanted, ka may be the former part of a bahuvrîhi. Daç. 30 etatkaṭakādhipatiḥ kiṃnāmadheyaḥ (what is the name of the chief of this encampment?); ibid. 74 — an ascetic speaks — arthakāmavārttānabhijñā vayaṃ jñeyau cemau kiṃrūpau kiṃparivārau kiṃphalau.

Rem. 1. The distinction between ka, katara and katama is not always strictly observed. Râm. 11 sarga 38 Râma asks Viçvâmitra, which of the two, Kadrû or Vinatâ will have one illustrious son, and who sixty thousand sons ekaḥ kasyāḥ suto brahmankā bahṛñcanayiṣyati, here ka used, not katara. — Panc. 284 sāmādīnām upāyānāṃ madhye kasyātra viṣayaḥ (for which of the six well-known expedients, sâma etc., it is now the fit time?) here kasya is used within the proper sphere of katama. — R. 2, 85, 4 Bharata asks Guha katareṇa gamiṣyāmi bharadvājāśramaṃ pathā, though the country is wholly unknown to him, and he, therefore, does not want to be informed »whether” but »which” of the many ways will conduct him to Bharadvâja (*1).

Rem. 2. On the faculty of putting in the same sentence two or more interrogative pronouns referring to different things, see 409, 2-.

(*1)
Cp. 246 and the foot-note 1) on page 188 this book.

280. 疑問詞

疑問代名詞（interrogative pronoun）はkaである。その比較級kataraと最上級katamaが同様に用いられる。肯定的なkaは単純に〈誰・何・どれが〉を問い、kataraはラテン語のuter、古い英語のwhetherと同様に〈2つのうちどちらが？〉を、katamaは〈多くのうちのどれが？〉等を問う。直接疑問と間接疑問との両方で必要とされる。よってko bhavān（あなたは誰ですか？）、devadatta etayoḥ kataraḥ（この2人のうちどちらがDevadattaか？）などとなる。 Vikram. I, p. 5 parijñāyate katamena digvihbhāgena gataḥ sa jālmaḥ (is it known, in what direction the rascal has departed?)
Cp. 411.

必要に応じて、kaはbahuvrīhiの前分になりうる。
Daç. 30 etatkaṭakādhipatiḥ kiṃnāmadheyaḥ (what is the name of the chief of this encampment?)
ibid. 74 禁欲修行者が言う：arthakāmavārttānabhijñā vayaṃ jñeyau cemau kiṃrūpau kiṃparivārau kiṃphalau

【補足1】
kaやkatara、katamaの間の区別は常に厳密に守られてはいない。
Râm. 11 sarga 38 RāmaはViśvāmitraに、彼の6万の息子の中でKadrūとVinatāのどちらが光輝なるかを問う：ekaḥ kasyāḥ suto brahmankā bahṛñcanayiṣyati（ここではkataraでなくka）
Panc. 284 sāmādīnām upāyānāṃ madhye kasyātra viṣayaḥ (for which of the six well-known expedients, sâma etc., it is now the fit time?) （ここでkasyaはkatamaが適当な領域で用いられる）
R. 2, 85, 4 BharataがGuhaに問う：katareṇa gamiṣyāmi bharadvājāśramaṃ payā（〔多くの道のうち〕いずれの道によって私は行くのであろうか、bharadvājaの庵へと）

最後の例について、彼はその国のことを全く知らないのであるが、それゆえ彼に、彼をBharadvājaに導く多くの道のうち「2つのうちどちらが」（whether）ということが〔kataraによって〕知らされる必要はなく、〔本来はkatamaの意味である〕「どれが」（which）が知らされねばならない（*訳注）。

【補足2】
異なるものを指示する疑問代名詞を2つ以上同じ文に置く場合については、409-2をみよ。

（*1）
本書の246とその脚注1をみよ。

（*訳注）
前述したように、kataraは「2つのうちのどちらか」（which of the two?）という意味を含意する。ところで、bharadvāja国へ至る道の数をBharataは知らない。彼は道が「2つ」であるとは知らないし、それを暗示する必要もないのだから、「多数のうちのどの道が」と訊くのが自然である。厳密な用法に従うのであれば、この例文の場合においては、「2つの道のうちどちらが」＝kataraではなく「多くの道のうちどれが」＝katamaが用いられることになる、ということである。

281. Indefinites.

At the outset ka was both an interrogative and an indefinite pronoun, cp. Lat. quis, Gr. τίς and τὶς. In classic Sanskrit it has occasionally still the function of an indefinite; yet, as a rule, ka is then combined with some particle: cit or api or cana. Hence kaścit, kaścana, ko ‘pi are the proper indefinite pronouns, expressing some(any)body, some(any)thing; some, any. To them we must add eka for this word, properly meaning „one,” does not rarely duty as an indefinite, and is to be rendered by „some” and even by the so-called article „a.” — sarva is „every; all.”

kaścit, etc. and eka.

Instances of kaścit, kaścana, ko’pi (*1) it is superfluous to give. As to eka = »a.” R. 2 , 63, 32 ahaṃ caikeṣuṇā hataḥ (I am hit by an arrow), Daç. 25 kadācid ekasmin kāntāre madauyasahacaragaṇena jighāṃsyamānaṃ bhūsuram ekam avalokya (once in some forest I saw some brahman being about to be hurt by the crowd of my companions). Even kaścit etc. may be = »a”: Daç. 132 sā kaṃcitsutaṃ sūtavato (she was delivered of a son). It is consistent, that eka may also be combined with some other indefinite. Kathâs. 27, 89 kasyāpy ekasya baṇijaḥ sādhuḥ karmakaro gṛhe (an honest servant in the house of some merchant), Panc. 9 ekasya kasyacic chilpanaḥ.

Kathâs. 1, 56 may be an instance of the sole ka, bearing the character of an indefinite: nānyo jānāti kaḥ (and nobody else knows it). Cp. R. 2, 32, 42 vṛṇīṣva kiṃ ced aparaṃ vyavasyasi (choose something else, if you have made up your mind).

viśva.

Rem. 1. The old dialect possessed a synonym of sarva, viz. viśva in the classic language it is no more used, save in some standing phrases as viśve devāḥ, being the name of some special class of deities, viśvaṃ jagat or simply viśvam „the Universe.”

sarva.

Rem. 2 sarva is = »every” and »each,” sarvaḥ »everybody,” sarvam »everything.” Nala. 20, 6 sarvaḥ sarvaṃ na jānāti sarvajño nāsti kaścana (not everybody does know everything, nobody is omniscient).

(*1)
According to the Petrop. Dict. the indefinite pronoun ko ’pi was made in a latter period than the other combinations, as it does not occur in the older literature, Manu included (see. II, p. 6 s. v. ka). Yet in the Mahâbhârata and the Râmayaṇa ko’pi and such adverbs as kvāpi, katham api are as well met with as those in -cit and -cana. R. 2, 52, 45 ka and api are separated by ca, ahaṃ kiṃ cāpi vakṣyāmi.

281. 不定代名詞

当初は、kaは疑問代名詞と不定代名詞の両方であった（ラテン語のquisや古代ギリシャ語のτίς（疑問代名詞）およびτῐς（不定代名詞）と比較せよ）。古典サンスクリットでは、まだ時折、不定代名詞の機能がある。けれども原則として、kaはcitやapi、canaのうち何れかの不変化辞と結びついている。よってkaścitやkaścana、ko ‘piは、〈some(any)body, some(any)thing; some, any〉を表すのに適した不定代名詞（indefinite pronoun）である。これら〔3つの不定代名詞〕に、不定代名詞として働くことの珍しくない語ekaを加えねばならない。ekaは正しくは「1つ」（one）という意味であるが、「或る」（some）や英語の冠詞"a"によっても翻訳される。また、sarvaは「あらゆる」（every）や「全ての」（all）を表す。

○kaścit等とeka
kaścitやkaścana、ko ‘pi（*1）の用例を上げることは不要である。冠詞a的ekaについては以下の通り：
R. 2 , 63, 32 ahaṃ caikeṣuṇā hataḥ (I am hit by an arrow)
Daç. 25 kadācid ekasmin kāntāre madauyasahacaragaṇena jighāṃsyamānaṃ bhūsuram ekam avalokya (once in some forest I saw some brahman being about to be hurt by the crowd of my companions)

kaścit等も冠詞a的に用いられうる：
Daç. 132 sā kaṃcitsutaṃ sūtavato (she was delivered of a son)

ekaを他の不定代名詞と組み合わせることができる、という点は一貫している。
Kathâs. 27, 89 kasyāpyekasya baṇijaḥ sādhuḥ karmakaro gṛhe (an honest servant in the house of some merchant)
Panc. 9 ekasya kasyacic chilpanaḥ

Kathâs. 1, 56は不定代名詞的性質をもつkaが単独で用いられる例である：nānyo jānāti kaḥ (and nobody else knows it)。Cp. R. 2, 32, 42 vṛṇīṣva kiṃ ced aparaṃ vyavasyasi (choose something else, if you have made up your mind)

viśva.

【補足1】
古い方言はsarvaの同義語viśvaを持つ。古典サンスクリットではもはや用いられず、viśve devāḥ（神々のある特殊な集まりを言うもの。viśvaṃ jagatや単純にviśvamなどとも）のようないくつかの定型句に残っている。

sarva.

【補足2】
sarvaは、「あらゆる」（every）、「それぞれの」（each）の意味であり、sarvaḥは「皆」（everybody）、sarvamは「あらゆるもの」（everything）などとなる。
Nala. 20, 6 sarvaḥ sarvaṃ na jānāti sarvajño nāsti kaścana (not everybody does know everything, nobody is omniscient)

（*1）
BöhtlingkのSanskrit Wörterbuchによれば、不定代名詞ko ’piは他の組み合わせ〔kaścitとkaścana〕よりも後の時代に作られたもので、マヌ法典を含む古い文献には現れない（II, p. 6 s. v. ka）という。けれどもMahābhārataとRāmayaṇaにおいて、ko ’piとkvāpi、katham apiのような副詞は、-citや-canaで終わるものと同じくらい見られる。例えば、R. 2, 52, 45では、kaとapiがcaによって分断され、ahaṃ kiṃ cāpi vakṣyāmiとなっている。

282.

By adding to the foresaid indefinite pronouns the negation na one expresses the negative indefinites „nobody, nothing, no, none.” It is indifferent at what place one puts the negation. Nala. 3, 24 praviśantaṃ na māṃ kaścid apaśyat (nobody saw me, as I entered), Hit. 95 ko ’py upāyo ’smākaṃ jīvanāya nāsti (we have no livelihood), M. 9, 26 na viśeṣo ‘sti kaścana (there is no difference), Kathās. 34, 120 daridraśabda ekasya nāsīt tatra (there nobody could be named poor).

It is not only said na kaścit and na ko’pi, but also na kaścid api. Panc. 71 na kiñcid apy uktavān (he said not a single word).

282. 否定辞na＋不定代名詞

前述の不定代名詞に否定辞naを加えることで、否定の不定代名詞〈nobody, nothing, no, none〉を表す。否定辞がどこに置かれるかは〔意味内容に〕関わらない。
Nala. 3, 24 praviśantaṃ na māṃ kaścid apaśyat (nobody saw me, as I entered)
Hit. 95 ko ’py upāyo ’smākaṃ jīvanāya nāsti (we have no livelihood)
M. 9, 26 na viśeṣo ‘sti kaścana (there is no difference)
Kathās. 34, 120 daridraśabda ekasya nāsīt tatra (there nobody could be named poor)

na kaścitとna ko ’piだけでなく、〔両者の折衷である〕na kaścid apiともし得る。
Panc. 71 na kiñcid apy uktavān (he said not a single word)

283. „Other” how expressed.

There are several words for „other”, viz. anya, apara, para, itara. Of these anyaṃ is the most common and has the most general meaning.

1. anya generally denotes »somebody or something else.” In such phrases as anyasminn ahani, »once on a day” it is almost = kaścit. Yet it may also signify »the other.” So Hit. 102 when a messenger wishes to speak secretly to the king, the king removes his attendance tato rājā mantrī ca sthitau tatra / anye ‘nyatra gatāḥ (— the others withdrew).

2. apara properly means »the subsequent, the following;” hence it has got also the meaning of »other,” but commonly it retains its proper nature of signifying what is named in the second place. Mṛcch. I, p. 55 iyaṃ sā radanikā / iyam aparā kā (this is Radanikâ, but this other, who is she?).

3. para is etymologically related to our far, and accordingly it serves also to denote the opposite of sva. Hence it displays all shades of meaning, as are directly opposite to the notion of »own, proper.” It may be sometimes = »’strange’ and »stranger,” sometimes = »enemy,” sometimes also when used in a broader sense = »other.” Nala. 3, 8 kathaṃ nu jātasaṃkalpaḥ striyam utsahate pumān parārthamīdṛśaṃ vaktum (how should a man bear to speak in this way for the sake of another to a woman, whom he desires for himself ?). Mṛcch. I, p. 55 na yuktaṃ parakalatradarśanam (it does not become a man to look on the wife of his neighbour). Its adjective parakīya = alienus. Çâk. IV artho hi kanyā parakīya eva (a daughter is a possession one cannot call one’s own).

4. itara, the comparative of the pronominal root i, bears a strong affinity to Latin alter. It is used, indeed, to signify »the one” and »the other” of two. Bṛh. Âr. Up. 1, 4, 4 baḍavetarābhavad aśvavṛṣa itaraḥ, cp. M. 4, 137, Kathās. 19, 60. When dual or plural, it denotes the other of two parties. Mṛcch. I, p. 38 brahmakṣatraviśastaranti ca yayā nāvā tayaivetare, Mudr. V, p.184 teṣāṃ madhye ye trayaḥ pradhānatamā madīyāṃ bhūmiṃ kāmayante te… / itarau tu dvau hastibalakāmau hastinaiva ghātyetāṃ. — Cp. 217, 2.

Rem. 1. To the foresaid pronouns we may add bhinna »different,” as it sometimes may be rendered by „other.” Kâç. on P. 2, 3, 29 bhinno devadattāt = anyo devadattāt.

Rem. 2. apara and anya, when qualifying some noun, may be used in a somewhat particular manner. Panc. p. 77 contains the story of the jackal who, being hunted by a band of dogs, fled to some dyer’s and there jumped into a pot filled with dye. As he got out, he had got a blue colour, tatrāpare sārameyāstaṃ sṛgālamajānanto yathābhīṣṭadiśaṃ jagmuḥ. Here apare sārameyāḥ means »the other, namely the dogs,” not „the other dogs.” Compare ibid. p. 83 kasmiṃścid vanoddeśe siṃhaḥ prativasati sma / tasya cānucarā anye dvīpivāyasagomāyavaḥ santi. Here anye does not mean »other panters etc.,” but »others, namely a panter, a crow and a jackal.” Cp. R. 2, 71, 61 anyā vidhavā = »some widow;” Schol. anyetyasya vivaraṇaṃ vidhaveti. — The same idiom exists in Latin and Greek, f. i. Od. β, 411 μήτηρ δ᾽ ἐμὴ οὔ τι πέπυσται, οὐδ᾽ ἄλλαι δμωαί.

283. 「他の」（other）の他の表現方法

「他のもの」（other）を表すいくつかの語がある。すなわち、anya、apara、para、itaraである。これらのうちanyaṃが最もありふれていて、かつ、最も一般的（general）意味を持っている。

1. anyaはふつう〈他の誰か／何か〉を表す。anyasminn ahani（別の日に）のような句では、〔anyaは〕ほとんどkaścitであるが、「他の」をも意味しうる。
Hit. 102 when a messenger wishes to speak secretly to the king, the king removes his attendance tato rājā mantrī ca sthitau tatra / anye ‘nyatra gatāḥ (— the others withdrew)

2. aparaは正しく「次の」（the subsequent）や「以下の」（the following）を意味し、したがって、「他の」（other）の意味をも持つ。しかしながら、2番目にあるものを指示するという本来の性質は、ふつう保たれている。
Mṛcch. I, p. 55 iyaṃ sā radanikā / iyam aparā kā (this is Radanikâ, but this other, who is she?)

3. paraは、語源学的には英語のfarとも関係し、そういうわけでsvaの反対のことを表すのにも役立つ。したがってparaは、「自身の」（own）や「固有の」（proper）の概念とは反対のあらゆるニュアンスを表示する。時には「奇妙な」（strange）と「奇妙な人」（stranger）を、またある時には「敵」を、そのまたある時にはより広い意味で「他の」として用いられる場合がある。
Nala. 3, 8 kathaṃ nu jātasaṃkalpaḥ striyam utsahate pumān parārthamīdṛśaṃ vaktum (how should a man bear to speak in this way for the sake of another to a woman, whom he desires for himself ?)
Mṛcch. I, p. 55 na yuktaṃ parakalatradarśanam (it does not become a man to look on the wife of his neighbour)
Çâk. IV artho hi kanyā parakīya eva (a daughter is a possession one cannot call one’s own)（adj. parakīya = Lat. alienus）

4. itaraは代名詞の語根iの比較級であり、ラテン語のalterとは強い親近性をもつ。まさに二者間の「或る一つ」（the one）や「もう一方」（the other）を表すために用いられる。
Bṛh. Âr. Up. 1, 4, 4 baḍavetarābhavad aśvavṛṣa itaraḥ
du.やpl.の場合、2つの集団のうちの一方を表す（217-2）。
Mṛcch. I, p. 38 brahmakṣatraviśastaranti ca yayā nāvā tayaivetare
Mudr. V, p.184 teṣāṃ madhye ye trayaḥ pradhānatamā madīyāṃ bhūmiṃ kāmayante te… / itarau tu dvau hastibalakāmau hastinaiva ghātyetāṃ

cp. M. 4, 137, Kathās. 19, 60.

【補足1】
前述の代名詞に、「別の」（other）として訳されることがあるものとしてbhinna（「異なる」）を加えておく。
Kâç. on P. 2, 3, 29 bhinno devadattāt = anyo devadattāt

【補足2】
いくつかの名詞を修飾する場合のaparaとanyaは、何かしら特別な仕方で用いられる。
Panc. p. 77 contains the story of the jackal who, being hunted by a band of dogs, fled to some dyer’s and there jumped into a pot filled with dye. As he got out, he had got a blue colour, tatrāpare sārameyāstaṃ sṛgālamajānanto yathābhīṣṭadiśaṃ jagmuḥ

ここでapare sārameyāḥは「他の者＝犬たち」であり、「他の犬たち」でない。以下とも引き比べよ：
ibid. p. 83 kasmiṃścid vanoddeśe siṃhaḥ prativasati sma / tasya cānucarā anye dvīpivāyasagomāyavaḥ santi

ここでanyeは「他のヒョウ等」でなく、「他の者たち＝ヒョウ、カラス、ジャッカル」を意味する。
Cp. R. 2, 71, 61 anyā vidhavā = »some widow;’’ Schol. anyetyasya vivaraṇaṃ vidhaveti

同じ語法がラテン語と古代ギリシャ語にもある。
Od. β, 411 μήτηρ δ᾽ ἐμὴ οὔ τι πέπυσται, οὐδ᾽ ἄλλαι δμωαί （*訳注）

(*訳注)
“My mother knows naught hereof, nor the handmaids either: one only heard my word.”
Homer. The Odyssey with an English Translation by A.T. Murray, in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919.

284. ekatara and ekatama.

„Either,” Lat. alteruter, is expressed by ekatara. Mudr. IV, p.146 tayor dvayor ekataraṃ jahāti.

ekatama denotes „one out of many,” cp. katama (280). Panc. 12 sāmdhivigrahayānāsanasaṃśrayadvaidhībhāvānām ekatamena saṃvidhāsye (I will arrange it by means of one of the six expedients: samdhi, vigraha etc.). Likewise anyatama, »see f. i. Daç. 101.

How »neither” is to be expressed, may appear from these examples. Ch. Up. 5, 10, 8 athaitayoḥ pathor na katareṇa cana tānīmāni bhūtāni bhavanti (on neither of these two ways these foresaid beings are moving), Panc. 50 tau dvāv api na jñāsyataḥ (neither of them will know it).

284. ekatara・ekatama

「どちらか一方」（either；ラテン語＝alteruter）はekataraによって表現される。
Mudr. IV, p.146 tayor dvayor ekataraṃ jahāti

ekatamaは「多数のうちの1つ」を表す。280のkatamaの項を参照せよ。
Panc. 12 sāmdhivigrahayānāsanasaṃśrayadvaidhībhāvānām ekatamena saṃvidhāsye (I will arrange it by means of one of the six expedients: samdhi, vigraha etc.)

anyatamaも同様。用例はDaç. 101をみよ。

「どちらも…ない」（neither）の表現方法は以下の例に見える。
Ch. Up. 5, 10, 8 athaitayoḥ pathor na katareṇa cana tānīmāni bhūtāni bhavanti (on neither of these two ways these foresaid beings are moving)
Panc. 50 tau dvāv api na jñāsyataḥ (neither of them will know it)

285. anya… anya and the like.

For denoting „one… another” one may repeat anya or kaścit or eka, or use them alternatively; apara may also be used, except in the first link. If there are more links, they may alternate in various manners. As to ekam… aparam = „first…secondly” see 439.

Examples: 1. of anya… anya. R. 2, 108, 15 yadi bhuktam ihānyena deham anyasya gacchati (if what is consumed by one, goes into the body of another —), Mhbh. I Paushyap. 174 anyasminkaraṇīye tu kārye pārthivasattam / bālyādivānyadeva tvaṃ kuruṣe (you do other things, my prince, than what you should have done). — 2. of eka, kaścit etc. Panc. 297 te ’pi tāḍyamānā eke mṛtā anye bhinnam astakāḥ phūṭkartum upacakramire (and as he struck them, some of them died, some others had their heads broken and began to cry violently), M. 9, 32 āhuḥ… kecid apare… viduḥ, — 3. of more links connected. Varâh. Brh, 32, 1 kṣitikampam āhur eke bṛhadantarjalanivāsisattva-kṛtam / bhūbhāra-khinna-diggāja-viśrāma-samudbhavaṃ cānye / anilo ’nilena nihataḥ kṣitau patan sasvanaṃ karoty eke / kecit tv adṛṣṭa-kāritam idam anye prāhur ācāryāḥ (»some say that an earthquake is caused by some. huge animal living in the midst of the waters; others, however, that it arises when the elephants of the quarters, being tired of the earth’s load, are taking breath; a wind falling down upon earth with noise, as if struck by another wind, say some; others, however, maintain that it is ordained by unseen powers; other masters again narrate the following,” p. 140 of Kern’s translation). Cp. Nala. 12, 87.

285. anya… anya等

「或るものは…また別のものは…」（one… another）を表すためには、anyaやkaścitやekaを繰り返すか、あるいは代わりにaparaを用いることもできる（繰り返しの最初を除く）。更に多くを列挙するならば、ekam… aparam（第一に…第二に…）のような種々の仕方で代替される。439を見よ。

○例文：
1. anya… anya
R. 2, 108, 15 yadi bhuktam ihānyena deham anyasya gacchati (if what is consumed by one, goes into the body of another —)
Mhbh. I Paushyap. 174 anyasminkaraṇīye tu kārye pārthivasattam / bālyādivānyadeva tvaṃ kuruṣe (you do other things, my prince, than what you should have done)

2. eka, kaścit etc.
Panc. 297 te ’pi tāḍyamānā eke mṛtā anye bhinnam astakāḥ phūṭkartum upacakramire (and as he struck them, some of them died, some others had their heads broken and began to cry violently)
M. 9, 32 āhuḥ… kecid apare… viduḥ

3. 多数を列挙する場合
Varâh. Brh, 32, 1 kṣitikampam āhur eke bṛhadantarjalanivāsisattva-kṛtam / bhūbhāra-khinna-diggāja-viśrāma-samudbhavaṃ cānye / anilo ’nilena nihataḥ kṣitau patan sasvanaṃ karoty eke / kecit tv adṛṣṭa-kāritam idam anye prāhur ācāryāḥ (»some say that an earthquake is caused by some. huge animal living in the midst of the waters; others, however, that it arises when the elephants of the quarters, being tired of the earth’s load, are taking breath; a wind falling down upon earth with noise, as if struck by another wind, say some; others, however, maintain that it is ordained by unseen powers; other masters again narrate the following,” p. 140 of Kern’s translation)

Cp. Nala. 2, 87.

286. Relative pronoun.

The relative pronoun is ya. A full account of its employment will be given in the Section, in which there will be treated of clauses and relative sentences. Here it suffices to point out that ya and sa are standing complements of one another.

Rem. The comp. and superl. yatara, yatama are restricted to the archaic dialect.

286. 関係代名詞

関係代名詞（relative pronoun）はyaである。その用法の詳細については、節（clause）と関係文（relative sentence）を扱う段にて述べる。ここでは、yaとsaが相補関係にあることを指摘するのみで十分であろう。

【補足】
比較級yataraと最上級yatamaは古い方言に限定される。

287. How generalized.

The relative pronoun may be generalized in various ways: a) by putting ya twice, then yo yaḥ = „whosoever,” and it requires sa sa in the apodosis; b) by adding to it one of the indefinite pronouns so as to make up the combination yaḥ kaścit, yaḥ kaścana or yaḥ ko ’pi; c) by putting together ya and sa in the same case, gender and number, yaḥ saḥ = „whosoever it may be, any.” For the rest, cp. 453.

Examples of a). Nala. 5, 11 is quoted 276; Bhojapr. 36 yaṃyaṃ nṛpo ‘nurāgeṇa saṃmānayati saṃsadi / tasya tasyotsāraṇāya yatante rājavallabhāḥ (the king’s favourites always plot to the ruin of whomsoever the king loves and honours in his court).

b.) Mudr. IV, p. 158 yaḥ kaścin māṃ draṣṭum icchati sa tvayā praveśayitavyaḥ (whosoever it may be, that wishes to see me, you most admit him), Nala 4, 2 ahaṃ caiva yaccānyanmamāsti kiñcana (myself and whatsoever belongs to me). This idiom is used so as to be synonymous with the simple indefinite pronoun, as Hitop. 10 suvarṇakaṅkaṇaṃ yasmai kasmaicid dātum icchāmi (I desire to give the golden bracelet to whomsoever); Schol. on R. 3, 10, 19 yasmai kasmā api pratijñāṃ pratijñāya na jahyām(*1).

Rem. The archaic dialect used also yaḥ kaśca = yaḥ kaścit. So f. i Ch. Up. s, 15, 4 prāṇo vā idaṃ bhūtaṃ yad idaṃ kiṃ ca (prâṇa means all whatever exists here), Ait. Br. 2, 6, 5 yasyai kasyai ca devatāyai paśur ālabhyate saiva medhapatir iti. It occurs also sometimes in epic poetry. So Hit. 20 the verse yāni kāni ca mitrāṇi kartavyāni śatāni ca proves by its very language to be borrowed from some ancient epic poet.

c.) Kathâs. 27, 208 itthaṃ kriyāsu nivasanty api yāsu tāsu / puṃsāṃ śriyaḥ prabalasattvabahiṣkṛtāsu (in this way fortune dwells in any action, done by men, when carried out with vigorous energy).

(*1)
yaḥ ko ’pi seems to occur much less than the other combinations. The Petr. Dict. gives no instance of it, Anandoram Borooah does not mention it.

287. 総称的関係代名詞

関係代名詞は種々の方法で総称化（generalize）されうる：
a. yaを2度繰り返す。その場合yo yaḥ（～である者は誰であれ, whosoever）となり、結句にはsa saを必要とする。
b. 不定代名詞を付加し、yaḥ kaścit、yaḥ kaścana、yaḥ ko ’piの組み合わせを作る。
c. yaとsaを同じ性・数・格で置く。yaḥ saḥは「それが誰であれ」（whosoever it may be, any）となる。
その他に関しては453をみよ。

例文：
a.
Nala. 5, 11（276で引用済）
Bhojapr. 36 yaṃyaṃ nṛpo ‘nurāgeṇa saṃmānayati saṃsadi / tasya tasyotsāraṇāya yatante rājavallabhāḥ (the king’s favourites always plot to the ruin of whomsoever the king loves and honours in his court)

b.
Mudr. IV, p. 158 yaḥ kaścin māṃ draṣṭum icchati sa tvayā praveśayitavyaḥ (whosoever it may be, that wishes to see me, you most admit him)
Nala. 4, 2 ahaṃ caiva yaccānyanmamāsti kiñcana (myself and whatsoever belongs to me)

この語法は単純な不定代名詞の同義語として扱われる：
Hitop. 10 suvarṇakaṅkaṇaṃ yasmai kasmaicid dātum icchāmi (I desire to give the golden bracelet to whomsoever)
Schol. on R. 3, 10, 19 yasmai kasmā api pratijñāṃ pratijñāya na jahyām （*1）

【補足】
古語ではyaḥ kaścaもyaḥ kaścitと同じように用いられる。
Ch. Up. s, 15, 4 prāṇo vā idaṃ bhūtaṃ yad idaṃ kiṃca (prâṇa means all whatever exists here)
Ait. Br. 2, 6, 5 yasyai kasyai ca devatāyai paśur ālabhyate saiva medhapatir iti

叙事詩においても時折見られる。例えばHit. 20の偈：yāni kāni ca mitrāṇi kartavyāni śatāni ca（*訳注）では、まさにその言葉によって、これが更に古い叙事詩の詩人から借用されたことを証明している。

c.
Kathâs. 27, 208 itthaṃ kriyāsu nivasanty api yāsu tāsu / puṃsāṃ śriyaḥ prabalasattvabahiṣkṛtāsu (in this way fortune dwells in any action, done by men, when carried out with vigorous energy)

（*1）
yaḥ ko ’piは他の組み合わせに比べてあまり見られない。Sanskrit Wörterbuchに例文はなく、Higher Sanskrit Grammarはこれに関して述べていない。

（*訳注）
偈頌の通し番号では53。諸刊本のページ数にも合わない。ナンバーは写本？

288. Pronominal adverbs.

The pronominal adverbs may be divided into four main classes: 1. those in -tra, doing duty as locatives, 2. those in -taḥ, mostly doing duty as ablatives, 3. those in -dā expressive of time, 4. those in -thā significative of manner. They are derived of the roots ka (ku), a, i, ta, ya, anya, eka, sarva etc. and display the same differences of meaning and employment as the pronouns, which they are made from; they are therefore interrogatives or demonstratives or relatives or indefinites.

1. Those in -tra are: Interr. kutra (where?); Dem. atra (here), tatra (there), amutra (yonder); Rel. yatra (where); Indef. anyatra (elsewhere), ekatra (1. at one place, 2. somewhere); sarvatra (everywhere), etc. To these we must add two of a similar meaning, but made with different suffixes, viz. Interr. kva = kutra and Dem. iha (here). — By putting -cit, -cana or -api to the interrog., one gets the indefinites kvacit, kutracit etc. „somewhere, anywhere;” yatra kvacit (or kutracit etc.) = „wheresoever” (287 b).

2. Those in -taḥ are: Interr. kutaḥ (whence?); Dem. ataḥ (hence), itaḥ (hence), tataḥ (thence), amutaḥ (from yonder); Rel. yataḥ (whence); Indef. anyataḥ (from some other place), ekataḥ (from one place, etc.), sarvataḥ (from every place), and so on. — By putting -cit, -cana or -api to the interrog., one gets the indefinites kutaścit, kuto’pi, kutaścana; of course yataḥ kutaścit etc. = „from whatever place.” (287 b).

3. Those in -dā are Interr. kadā (when?); Dem. tadā (then); Rel. yadā (when); Indef. anyadā (at some other time), ekadā (once), sarvadā (always). Besides, the dem. tadānīm is the emphatic „then,” idānīm and adhunā = „now.” — By putting -cit, -cana or -api to the interrogative, one gets the indefinites kadācit etc. = „at some time;’ yadā kadācit etc. = „whenever.” (287 b).

An other set of temporal adverbs are karhi (when?), tarhi, etarhi, yarhi, yarhi karhicit. Of these, all but tarhi are restricted to the archaic dialect and even in the epics they are seldom used, except the phrase na… karhicit (nowhere).

4. In -thā there are: Dem. tathā (so); Rel. yathā (as); Indef. anyathā (otherwise), sarvathā (in every manner at all events). The Interr. is slightly different, being katham (how?). Demonstr. are also evam, ittham and iti = „thus, so, in this manner.” — By putting -cit, -cana or -cit to the interrog., one gets the indefinites kathaṃcit etc. = „somehow;” of course yathā kathañcit etc. = „howsoever.” (287 b).

Rem. 1. The archaic idiom yaḥ kaśca (287 R.) is of course also represented in the adverbs of the ancient dialect. Âçv. Grhy. 1, 3, 1 yatra kva ca hoṣyant syāt (wheresoever he may intend to make oblations), Ait. Br. 2, 23, 7 tasya yata eva kutaśca prāśnīyāt.

Rem. 2. The adverbial suffixes are not limited to the adverbs, enumerated above. So it is said paratra »in the world to come” (f. i. Panc. 39), aparatra (f. i. R. 3, 11, 25), pūrvatra; sadā (always), nityadā (f. i. R. 3, 5, 18), etc.

Rem. 3. A negation added to the indefinites kvacit, kutascit, kadācit, kathañcit and their synonyms, serves to express »nowhere,” »from no place,” »never,” »in no ways,” cp. 282. Kathâs. 3, 57 cintā me putra yad bhāryā sadṛśī nāsti te kvacit (I am anxious that nowhere there is a fit wife for you to be found); Nala. 4, 19 doṣo na bhavitā tava rājankathaṃcana (at any rate, you will incur no sin, my king); Panc. 34 mayā… kadāpi cirbhaṭikā na bhakṣitā (I never have eaten cucumbers); ibid. 149 na mayā tava hastalagnayā kvacidapi labdhaṃ sukham (since I am depending on you, I have nowhere enjoyed pleasure).

Rem. 4. The idiom yaḥ saḥ = »whosoever, any” (287 c) has of course its counterpart in the adverbs derived from the roots ya and ta. Mṛcch. X, p. 360 surapatibhavanasthā yatra tatra sthitā vā (staying at the king of the gods, or anywhere).

Rem. 5. kathañcit and kathamapi have also got the sense of Lat. vix. Panc. 71 cetanāṃ samāsādya kathamapi (after having scarcely recovered his spirits). With emphasis, one says even kathaṃkathamapi. — Similarly kadāpi etc. may be used almost synonymous with our »perhaps.” Panc. 200 evamabhihite śraddheyavacanāt kadāpi nivartate (if one speaks thus [to the king of the elephants] he will perhaps withdraw by the force of so trustworthy speech).

Rem. 6. anyathā may signify »wrongly, falsely.” Hit. 95 udyateṣv api śastreṣu dṛto vadati nānyathā. Likewise Çâk. I alam asmān anyathā saṃbhāvya (do not take me for another person, as I am). As to anyathā when = „otherwise” see 485 R. 2.

3. 代名詞的副詞

代名詞的副詞〔を作る接尾辞〕は主に4つに分類される。
1. -tra：loc.的役割
2. -taḥ：abl.的役割
3. -dā：時間を表す
4. -thā：仕方（manner）を表す


これらは語根ka（ku）、a、i、ta、ya、anya、eka、sarva等から派生し、これら語根から作られる代名詞と、意味と用法はそれぞれ同じである。したがって、これらは疑問詞・指示詞・関係詞・不定詞である。

1. -tra
疑問：kutra（どこで？）
指示：atra（ここ）、tatra（そこ）、amutra（あそこ） 関係：yatra（where）
不定：anyatra（どこか他の場所）、ekatra（1. 一処、2. どこか或るところ）、sarvatra（どこでも）

など。これらに、異なる接尾辞から作られるが類似した意味をもつ2語を加えねばならない。すなわち：
疑問：kva（= kutra）
指示：iha（ここ）

疑問〔のku、kva等〕に-cit、-cana、-apiを加えると、不定のkvacit、kutracit（somewhere, anywhere）等が得られる。yatra kvacit（/ kutracit）は「どこであれ」（wheresoever）となる（287 b）。

2. -taḥ
疑問：kutaḥ（どこから？）
指示：ataḥ、itaḥ（ここから, hence）、tataḥ（そこから, thence）、amutaḥ（あそこから）
関係：yataḥ（whence）
不定：anyataḥ（どこか別の場所から）、ekataḥ（ある所から…等）、sarvataḥ（あらゆる所から）

等。疑問〔のku、kva等〕に-cit、-cana、-apiを加えると、不定のkutaścit、kuto’pi、kutaścanaが得られる。もちろんyataḥ kutaścit等は「どこからでも」（from whatever place）となる（287 b）。

3. -dā
疑問：kadā（いつ？）
指示：tadā（そのとき）
関係：yadā（when）
不定：anyadā（別の或る時に）、ekadā（或る時）、sarvadā（いつも）

また、指示のtadānīmは「そのとき」（then）の、idānīmとadhunāは「今」（now）の強調形である。疑問〔のku、kva等〕に-cit、-cana、-apiを加えると、不定のkadācit（同じ時に）等が得られる。yadā kadācit等の場合は「いつでも」（whenever）となる（287 b）。

他の時間を表す副詞は、karhi（いつ？）、tarhi、etarhi、yarhi、yarhi karhicitがある。これらのうちtarhi以外は、すべて古い方言に限定されており、叙事詩においても—na… karhicit（どこにも…ない, nowhere）という句を除いて—めったに用いられない。

4. -thā
指示：tathā（よって）
関係：yathā（そのように）
不定：anyathā（～とは異なって）

疑問は少し異なり、katham（どのようにして？）である。指示はevam、itthamやiti（そのように、よって、この仕方で）もある。疑問に-cit、-cana、-apiを加えると、不定のkathaṃcit（どうにかして）等が得られる。yathā kathañcit等はもちろん「どれだけ…であっても」（howsoever）となる（287 b）。

【補足1】
古い語法yaḥ kaśca（287-補足）は、とうぜん、古い方言の副詞で代置もされる。
Âçv. Grhy. 1, 3, 1 yatra kva ca hoṣyant syāt (wheresoever he may intend to make oblations)
Ait. Br. 2, 23, 7 tasya yata eva kutaśca prāśnīyāt

【補足2】
副詞的接尾辞は上記のものに限らない。paratra（未来の世界で）（Panc. 39）、aparatra（R. 3, 11, 25）、pūrvatra、sadā（いつも）、nityadā（R. 3, 5, 18）などがある。

【補足3】
不定詞のkvacit、kutascit、kadācit、kathañcitやこれらの類義語に否定辞を加えた場合、それぞれ「どこにも…ない」（nowhere）、「どこからともなく」（from no place）、「未だ嘗て…ない」（never）、「決して…ない」（in no ways）となる（282を参照のこと）。
Kathâs. 3, 57 cintā me putra yad bhāryā sadṛśī nāsti te kvacit (I am anxious that nowhere there is a fit wife for you to be found)
Nala. 4, 19 doṣo na bhavitā tava rājankathaṃcana (at any rate, you will incur no sin, my king)
Panc. 34 mayā… kadāpi cirbhaṭikā na bhakṣitā (I never have eaten cucumbers)
ibid. 149 na mayā tava hastalagnayā kvacidapi labdhaṃ sukham (since I am depending on you, I have nowhere enjoyed pleasure)

【補足4】
yaḥ saḥ（…である者は誰でも）という言い回しは、とうぜん、語根yaとsaから派生する副詞に対応するものがある。
Mṛcch. X, p. 360 surapatibhavanasthā yatra tatra sthitā vā (staying at the king of the gods, or anywhere)

【補足5】
kathañcitとkathamapiは、ラテン語のvixと同じ意味である。
Panc. 71 cetanāṃ samāsādya kathamapi (after having scarcely recovered his spirits)

強調する場合にはkathaṃkathamapiとも。同様に、kadāpi等はほとんど英語で言うperhapsの類義語として用いられうる：
Panc. 200 evam abhihite śraddheyavacanāt kadāpi nivartate (if one speaks thus [to the king of the elephants] he will perhaps withdraw by the force of so trustworthy speech)

【補足6】
anyathāは「誤って」（wrongly, falsely）を表すことがある。
Hit. 95 udyateṣv api śastreṣu dṛto vadati nānyathā
Çâk. I alam asmān anyathā saṃbhāvya (do not take me for another person, as I am)

同様に、「異なって」（otherwise）を表す場合もある。485-補足2を参照のこと。

289. Pronominal adverbs in -tra and -taḥ doing duty as locatives and ablatives.

The adverbs in -tra and -taḥ are not restricted to the denoting of space. {P. 5, 3, 7 sqq.} Their province is the same, as that of the locative and ablative (*1). Such words as ataḥ and tataḥ have the value of the ablatives asmāt, tasmāt etc., that is of the ablat. of the stems a and ta in all genders and numbers. Similarly atra, tatra are identical with the locatives asmin, tasmin etc. For this reason, like the real ablatives and locatives, they express not only space, but also time and circumstances, and refer equally to persons and things. When pointing to a singular, they may even be used as attributes of ablatives and locatives of substantives. The adverbs kva and iha, though not made with the suffix -tra, have similarly the functions of the locative of the stems ka and i in all genders and numbers.

Examples: 1. of their not referring to space. Kathâs. 4, 20 varṣasya śiṣyavargo mahānabhūt / tatraikaḥ pāṇinir nāma jaḍabuddhitaro’bhavat (Varsha had a great crowd of disciples; among them there was —). Mudr. IV, p. 145 kim idānīṃ candraguptaḥ svarājyakāryadhurāmanyatra mantriṇyātmani vā samāsajya — (why has Candrag. now. put the yoke of government on [the shoulders of] some other minister or his own…?). Çâk. III ayaṃ sa te tiṣṭhati saṃgamotsukaḥ / viśaṅkase bhīro yato’vadhīraṇām (he, from whom you are apprehending a refusal, that man stands here longing to meet you). Kumâras. 2, 55 itaḥ sa daityaḥ prāptaśrīrneta evārhati kṣayam (it is from this man [me, cp. 273) that the Daitya has obtained his glory, therefore it is not I, who must kill him). Mudr. II, p. 86 amātyanāmāṅkiteyaṃ mudā / tadito bahutareṇārthena bhavantam amātyas toṣatiṣyati (this ring is engraved with the name of the minister; for this reason, he will reward you with more than [is the worth of] this [ring]). Cp. Nala. 13, 44.

2. of their qualifying some substantive. — Panc. 273 tatra vane bhraman (rambling in that forest), ibid. IV, 71 parasminn iha loke ca (in the other world and in this), ibid. p. 146 bhikṣāśeṣaṃ ca tatraiva bhikṣāpātre nidhāya (— put the rest of the alms in that very begging-bowl), ibid. 147 ekatra kuśasaṃstare dvāv api prasuptau (they slept both on one couch of kuça-grass), Kathâs. 27, 4 prasaṅge kutrāpi (at some emergency), Daç. 80 ahasaṃ ca kiñcit pramādadattaśārike kvacit kitave (and I laughed somehow at some player making a rash move); — Panc. 308 tataḥ sthānāt svadeśaṃ gatāḥ (from that place they went to their country), ibid. 286 kuto ’pi dhanikāt kiñcid dravyamādāya (he took some money from a moneylender), Prabodh. I, p. 6 kuto ’pi kāraṇavaśāt (by some cause), Daç. 96 māṃ kadācid anarthād itas tārayiṣyati (perhaps, it will rescue me from this misadventure).

Rem. 1. It must be mentioned, that in the case of the anvâdeça (274) atra and ataḥ are enclitics. {P. 2, 4, 33.} So neither iha nor itaḥ can be used.

Rem. 2. Instances of the adverbs in -tra and -taḥ denoting time, are not rare. So one uses ataḥ param = »afterwards” tataḥ = »then,” kvacit… kvacit may be= »sometimes.... sometimes.”

(*1)
-taḥ is a common suffix expressive of the abl., and accordingly put also after nouns (108). Locatives in -trā made of nouns are taught by P. 5, 4, 55 sq. But such forms as brāhmaṇatrā, devatrā, martyatrā are only met with in the archaic dialect. Yet, though obsolete in the classic period of Sanskrit literature, they must have been in common use in the time of Pâṇini.

289. loc.・abl.としてはたらく-tra・-taḥ

-traと-taḥで終わる副詞は空間の記述には限定されない（P. 5, 3, 7 sqq.）。これらの領域はloc.およびabl.と同じである（*1）。〔というのも、〕ataḥやtataḥのような語は、すべての性・数における語根a・taのabl.であるasmātやtasmāt等と同じ意味をもつ。同様に、atraやtatraはloc.のasminやtasmin等と等しい。このため、これら〔-traと-taḥで終わる副詞〕は本当のabl.やloc.と同じように、空間だけではなく時間や状況をも表現し、人と物を等しく指示するのである。sg.のものを指示する場合には、実名詞のabl.やloc.の形容詞としても用いられうる。副詞kvaとihaは接尾辞-traで作られていないけれども、すべての性・数における語根ka・iのloc.の機能を同様に持っている。

例文：
1. 空間以外を指示するもの
Kathâs. 4, 20 varṣasya śiṣyavargo mahānabhūt / tatraikaḥ pāṇinir nāma jaḍabuddhitaro’bhavat (Varsha had a great crowd of disciples; among them there was —)
Mudr. IV, p. 145 kim idānīṃ candraguptaḥ svarājyakāryadhurāmanyatra mantriṇyātmani vā samāsajya — (why has Candrag. now. put the yoke of government on [the shoulders of] some other minister or his own…?)
Çâk. III ayaṃ sa te tiṣṭhati saṃgamotsukaḥ / viśaṅkase bhīro yato’vadhīraṇām (he, from whom you are apprehending a refusal, that man stands here longing to meet you)
Kumâras. 2, 55 itaḥ sa daityaḥ prāptaśrīrneta evārhati kṣayam (it is from this man [me, cp. 273] that the Daitya has obtained his glory, therefore it is not I, who must kill him)
Mudr. II, p. 86 amātyanāmāṅkiteyaṃ mudā / tadito bahutareṇārthena bhavantamamātyastoṣatiṣyati (this ring is engraved with the name of the minister; for this reason, he will reward you with more than [is the worth of] this [ring])

Nala. 13, 44も参照せよ。

2. 実名詞を修飾するもの
Panc. 273 tatra vane bhraman (rambling in that forest)
ibid. IV, 71 parasminniha loke ca (in the other world and in this)
ibid. p. 146 bhikṣāśeṣaṃ ca tatraiva bhikṣāpātre nidhāya (— put the rest of the alms in that very begging-bowl)
ibid. 147 ekatra kuśasaṃstare dvāv api prasuptau (they slept both on one couch of kuça-grass)
Kathâs. 27, 4 prasaṅge kutrāpi (at some emergency)
Daç. 80 ahasaṃ ca kiñcitpramādadattaśārike kvacitkitave (and I laughed somehow at some player making a rash move)
Panc. 308 tataḥ sthānātsvadeśaṃ gatāḥ (from that place they went to their country)
ibid. 286 kuto’pi dhanikātkiñcid dravyamādāya (he took some money from a moneylender)
Prabodh. I, p. 6 kuto’pi kāraṇavaśāt (by some cause)
Daç. 96 māṃ kadācidanarthāditastārayiṣyati (perhaps, it will rescue me from this misadventure)

【補足1】
anvādeśa（§274）＝既に言及されたものを指示する場合、atraとataḥが前接語となることに留意せねばならない（P. 2, 4, 33）。したがって、ihaとitaḥは使用できない。

【補足2】
時間を表す-traと-taḥで作られる副詞の例は稀ではない。ataḥ paramは「その後」（afterwards）、tataḥは「そこで」（then）となり、kvacit… kvacitは「時には…で、時には…」（sometimes… sometimes）となることがある。

（*1）
-taḥはabl.を表現する一般的な接尾辞であり、よって名詞の後にも付加される（108）。名詞から成る-trāのloc.はP. 5, 4, 55以下に説かれている。けれども、brāhmaṇatrā、devatrā、martyatrāのような形は古い方言にしか見られない。とはいえ、サンスクリット文学の古典期おいては時代遅れであったとしても、Pāṇiniの時代には一般的に使われていたに違いない。

290.

There is no proper adverbial suffix for the category of the „whither.” Nor is it necessary. For the locative being expressive of the aim and scope with the words of going, arriving, entering and the like (134), it results, that one says kva gacchāmi, tatra pratasthe and so on, as well as nagare gacchāmi, nagare pratasthe. On the other hand, since the adverbs in -taḥ may have the meaning of „on the side of,” cp. 103, kutaḥ may be „on what side?” itaḥ „on this side” etc. Moreover they may even signify „in what direction,” f. i. tataḥ = „towards that place.”

a) Panc. 154 acintayaṃ ca kiṃ karomi kva gacchāmi, ibid. 289 yadi kaścid iha vyāghraḥ smāyāti (if some tiger come hither), Mhbh. 1, 163, 4 bhīmaseno yayau tatra yatrāsau puruṣādakaḥ.

b) Mâlav. I, p. 17 ita āsyatām (sit down on this side).

c) M. 2, 200 gantavyaṃ vā tato ’nyataḥ (or you must go from that place to another), Kull. tasmād vā deśād deśāntaraṃ gantavyam; — Çâk. I etās tapasvikanyakāḥ… ita evābhivartante (— are moving on in this direction).

290. whither相当の副詞的接尾辞

whitherの範疇を表す、適当な副詞的接尾辞はない。その必要もない。行く・到着する・入る等の語（134）を伴ってその目標（aim）・範囲（scope）を表すloc.については、結果として、{{nagare gacchāmi}}や{{nagare pratasthe}}と同様に{{kva gacchāmi}}、{{tatra pratasthe}}などと言う。一方で、{{-taḥ}}の副詞は「…の側で」（on the side of）の意味を持ちうる（103）。{{kutaḥ}}は「どちら側に？」（on what side?）、{{itaḥ}}は「こちら側に」（on this side）など。さらに、これらは「どの方向に」（in what direction）をも表しうる（{{tataḥ}}＝「あそこの方へ」など）。

a.)
Panc. 154 acintayaṃ ca kiṃ karomi kva gacchāmi
ibid. 289 yadi kaścid iha vyāghraḥ smāyāti (if some tiger come hither)
Mhbh. 1, 163, 4 bhīmaseno yayau tatra yatrāsau puruṣādakaḥ.

b)
Mâlav. I, p. 17 ita āsyatām (sit down on this side)

c)
M. 2, 200 gantavyaṃ vā tato ’nyataḥ (or you must go from that place to another)
Kull. tasmād vā deśād deśāntaraṃ gantavyam
Çâk. I etās tapasvikanyakāḥ… ita evābhivartante (— are moving on in this direction)

291. Pronominal adjectives.

Pronominal adjectives are:

I. kiyant (how great, quantus), Dem. iyant, tāvant and etāvant (tantus), with the relat. yāvant „[as great] as.”

II. kīdṛśa (qualis?), Dem. īdṛśa, tādṛśa, etādṛśa (talis, such), Rel. yādṛśa „[such] as”, Indef. anyādṛśa „like another.” They are also made of personal pronouns: mādṛśa (somebody like me), tvādṛśa, bhavādṛśa etc. — All of them may end also in -dṛś and in -dṛkśa.

III. kati (how many ?), Rel. yati „[as many] as,” Indef. katicit (some, any). Like the kindred Latin quot, aliquot, they are indeclinable.

The Dem. tati is not used.

291. 代名詞的形容詞

代名詞的形容詞（pronominal adjective）は以下の通り：

I. kiyant（どれほど大きな…, how great, quantus）；関係詞のyāvantを伴う指示のiyant・tāvant・etāvant（…ほどに大きな, [as great] as, tantus）

II. kīdṛśa（どのような…, qualis?）；指示のīdṛśa・tādṛśa・etādṛśa（そのような, such, talis）；関係のyādṛśa（…のような, [such] as）；不定のanyādṛśa（別のもののような, like another）。これらは人称代名詞からも作られる：mādṛśa（私のような誰か）、tvādṛśa、bhavādṛśaなど。これらはすべて-dṛśと-dṛkśaで終わる。

III. kati（どれだけの…）；関係のyati（…ほどの, [as many] as）；不定のkaticit（some, any）。ラテン語における同族語quot、aliquotと同様に、これらは不変化辞である。

指示のtatiは用いられない。

292.

Observations on the pronominal adjectives.

1. The mutual relations and combinations of the different classes: relatives, demonstratives, etc., are the same as with the pronouns. In this way it may f. i. be observed, that iyant and īdṛśa are to tāvant and tādṛśa, what ayam is to sa, that yāvant and yādṛśa require an apodosis with tāvant and tādṛśa; that such a combination as yādṛśas tādṛśaḥ = »of whatever quality” (Panc. I, 420 upadeśo na dātavyo yādṛśe tādṛśe jane); that yati katicit = ,however many,” etc.

2. Those of Group I may be the former member of compounds in -dṛram, -ciram, -vāram and the like. F. i. kiyad dṛram »how far?,” kiyañciram »how long?,” kiyaddṛram »how many times?” Bhoj. 28 rājā kiyadvāraṃ mama manorayamapūrayat, Panc. 63 kiyaddṛre sa jālāśayaḥ, Kathâs. 13, 137 iyañciraṃ mayā dharmo na jñātaḥ… ayam (for so long a time I did not know this duty), Panc. 56 kiyanmātrāstvene tava pituḥ śatravaḥ (but how insignificant are these enemies of your father).

3. Instances of kati, kiyān and its adverb kiyat used as indefinites [281] are now and then met with. Panc. 211 kati vyāpādayati kati vā tāḍayati (he kills some of them, some others he wounds). — Note the compound katipaya = »several, sundry.”

292. 代名詞的形容詞に関する所見

代名詞的形容詞に関する所見：

1. 異なる種別どうし（関係詞、指示詞等）の相互関係や組み合わせについては、代名詞と同じである。つまり、例えばyādṛśas tādṛśaḥ（of whatever quality）やyati katicit（however many）のように、iyantはtāvant、īdṛśaはtādṛśa、ayamはsa、yāvantはtāvant、yādṛśaはtādṛśa、を結句に要する。
Panc. I, 420 upadeśo na dātavyo yādṛśe tādṛśe jane

2. 前述のグループIは、-dṛram・-ciram・-vāramなどとの複合語の前分になりうる。例えば、kiyad dṛram（how far?）、kiyañciram（how long?）、kiyaddṛram（how many times?）など。
Bhoj. 28 rājā kiyadvāraṃ mama manorayamapūrayat
Panc. 63 kiyaddṛre sa jālāśayaḥ
Kathâs. 13, 137 iyañciraṃ mayā dharmo na jñātaḥ… ayam (for so long a time I did not know this duty)
Panc. 56 kiyanmātrāstvene tava pituḥ śatravaḥ (but how insignificant are these enemies of your father)

3. kati・kiyānとその副詞形kiyatが不定の意味（281）で用いられている例が度々見られる。
Panc. 211 kati vyāpādayati kati vā tāḍayati (he kills some of them, some others he wounds)

複合語katipaya（いくつかの）に注意せよ。