379.

The gerunds hold a place somewhat intermediate between infinitive and participle. As to their etymology, they are petrified noun-cases, and for this reason they are not declinable.

Gerund in -tvā (-ya). Its original meaning.

I. The gerund in -tvā (-ya) is the petrified instrumental of a verbal noun. At the outset kṛtvā was, as it were, a kind of infinitive of the aorist. This original nature is discernible a.) when the gerund is construed with kim and alam, b.) if the action conveyed by it has a general subject.

a.) With kim and alam the gerund serves to express a prohibition, cp. 353 R. 1. Daç. 137 kiṃ tava gopāyitvā (»do not conceal,” liter. »what [profit should be] to you by concealing?”). R. 2, 28, 25 alaṃ te vanaṃ gatvā (have done going to the forest). (*1).

b.) Panc. III, 107 vṛkṣāṃś chittvā paśūn hatvā kṛtvā rudhirakardamam / yady evaṃ gamyate svarge narakaṃ kena gamyate (if by cutting down trees, by killing victims, by shedding streams of blood, if thus one goes to heaven, by what way does one go to hell?).

(*1)
Something of the kind, indeed, is contained in a rule of Pâṇini (3, 4, 18) alaṃkhalvoḥ pratiṣedhayoḥ prācāṃ ktvā »according to the eastern grammarians the gerund is to be put with alam and khalu, if they express a prohibition.”
The following sûtra (3, 4, 19) udīcāṃ māṅo vyatīhāre has been wholly misunderstood by the commentators even up to Patañjali. Not the verbal root mā, but the particle of negation is meant I am convinced, our sûtra does not contain a new rule, but it is the continuation and at the same time the explanation of the preceding, in other terms, it is an old vârttika. The eastern grammarians, it is said, teach the use of alam and khalu in prohibitions »in exchange for [= instead of] (vyatīhāre) mā, prescribed by the Northern ones.” In fact, alaṃ kṛtvā = mā kārṣīḥ. — Of khalu thus used I know no instances from literature.

379. 絶対分詞

絶対分詞（/動名詞；gerund）は、不定詞（infinitive）と分詞の中間地点にある。その語源に関して、これらは硬直した名詞の格であり、それゆえ格変化をしない。

○絶対分詞-tvā・-yaの原義

1. 絶対分詞-tvā・-yaは、動詞的名詞のinst.の硬直したものである。もともとkṛtvāはaor.のinf.の一種であった。これの元々の性質は、a.) 絶対分詞がkimやalamと文法的に結びつく場合、b.) それによって伝えられる行動に一般的な主語がある場合、と認められる。

a.) 絶対分詞は、kimやalamを伴って、禁止を表す（353-補足1）。
Daç. 137 kiṃ tava gopāyitvā (»do not conceal,” liter. »what [profit should be] to you by concealing?”)
R. 2, 28, 25 alaṃ te vanaṃ gatvā (have done going to the forest) （*1）

b.)
Panc. III, 107 vṛkṣāṃś chittvā paśūn hatvā kṛtvā rudhirakardamam / yady evaṃ gamyate svarge narakaṃ kena gamyate (if by cutting down trees, by killing victims, by shedding streams of blood, if thus one goes to heaven, by what way does one go to hell?)

（*1）
実際、その類のものがPāṇiniの規則に含まれている。
P. 3, 4, 18 alaṃkhalvoḥ pratiṣedhayoḥ prācāṃ ktvā（東の文法家らによれば、Ktvāは、それが禁止を表す場合、alamやkhaluと共に置かれる）

続くP. 3, 4, 19 udīcāṃ māṅo vyatīhāreは、Patañjaliに至るまでの注釈家によって、完全に誤解されてしまっている。動詞語根māではなく否定の不変化辞が意味されている、と私は確信している。このsūtraは新しい規則を含んでいない。この規則は延長（continuation; atideśa）であり、それと同時に、〔パーニニ・スートラに〕先行する説明、すなわち古いvārttikaである。東の文法家たちは、禁止におけるalamとkhaluの使用を「māの代わりに（vyatihāra）、と北の文法家によって規定されている」と説いている、と言われているのである。事実、alaṃ kṛtvāとmā kārṣīḥは等しい。このように用いられるkhaluについて、私は文献からの用例を知らない。

380. It is employed almost as a participle of the past.

But in its most common employment the gerund may be said to do duty as a past participle of the active. Like the absolute locative and the other participial employment it enables the speaker to cut short subordinate sentences and to avoid the accumulation of finite verbs (14, I). Indeed, it has the full function of a participle. As a rule, it denotes the prior of two actions, performed by the same subject. {P. 3, 4, 21.} Accordingly its subject is that of the chief action. So it usually refers to a nominative, if the chief verb is active, or to an instrumental, if it is a passive. Nothing, however, prevents its being referred to other cases, since the main subject may occasionally be a gen., locat., dative etc.

1. Instances of the gerund referring to a nominative or to an instrumental are so common as to be found on almost every page. Panc. 3 athāsau rājā tāṃ pratijñāṃ śrutvā… tasmai sādaraṃ tān kumārān samarpya parāṃ nirvṛtim ājagāma (then the king having heard this promise, entrusted the princes to him and was highly satisfied with this), here śrutvā and samarpya refer to rājā; — Panc. 70 atha tena taṃ śatruṃ matvātmānaṃ tasyopari prakṣipya prāṇāḥ parityaktāḥ, the gerunds matvā and prakṣipya refer to tena.

2. Instances of the gerund referring to other noun-cases: 1. to an accus. R. 3, 41, 18 ātmānaṃ ca hataṃ viddhi hṛtvā sītām (be aware that yourself will be lost, when seizing Sîtâ); — 2. to a genitive. Nala. 3, 14 tasya dṛṣṭvaiva vavṛdhe kāmastāṃ cāruhāsinīm (his love increased as soon as he had beheld the fair one), Panc. 69 na yujyate svāminastasya sāmarthyamaviditvā gantum (it does not befit mylord to go before having explored his strength); — 3. to a dative. Kumâras. 2, 18 svāgataṃ svān adhīkārān prabhāvair avalamvya vaḥ / … yugabāhubhyaḥ (welcome to you, mighty ones, who uphold your offices by your power); — 4. to a locative. Panc. 125 vānare vyajanaṃ nītvā vāyuṃ vidadhati, the loc. is the absolute one: »as the monkey having brought the fan, was fanning”. — The subject of the gerund is comparatively often a genitive or a locative, owing to the frequent employment of the dative-like genitive (129) and of the absolute locative. For the rest, it is only from the context, that the subject of a given gerund is to be known. That f. i. Bhoj. 96 ekadā rājā dhārāmagare vicaran kvacit pūrṇakumbhaṃ dhṛtvā samāyāntīṃ pūrṇacandrānanāṃ kāṃcid dṛṣṭvā… prāha, the gerund dhṛtvā refers to kāñcit, but dṛṣṭvā to rājā, can be learned no otherwise.

3. The gerund may even refer to a subject not expressed, but understood. Utt. IV, p. 72 svayam upetya vaideho draṣṭvyaḥ, from the context it is plain, that tvayā is implied. Likewise Nâgân. V, p. 91 hā kumāra kvemaṃ prāṇebhyo ‘pi vallabhaṃ janaṃ parityajya gamyate [sc. tvayā]. Or to a general subject, as f. i. R. 3, 48, 23. Cp. 379 b).

Rem. Like the participles, the gerund may serve to express different logical relations, as is evident from these examples. Daç. 149 nāham idaṃ tattvato nāvabudhya mokṣyāmi bhūmiśayyām (I shall not rise before having learned what this really is), R. 3, 21, 10 tān bhūmau patitān dṛṣṭvā… mahāṃstrāso ‘bhavan mama (when I saw… great fear arose within me), Panc. III, 77 ulūkaṃ nṛpatiṃ kṛtvā kā naḥ siddhir bhaviṣyati (what profit shall we have, if we make the owl our king?). Cp. 362.

380. ほぼ過去分詞として用いられるもの

しかしながら、最も一般的な用法では、絶対分詞は能動態の過去分詞としてはたらく、と言いうる。絶対処格や他の分詞用法と同様に、話者は短い従属文を省き、定動詞を重ねることを避けることができる（14-1）。実際、これは分詞のすべての機能を持っている。原則として、同一の主語が行う2つの行為のうち先行する方を記述する（P. 3, 4, 21）。したがって、その〔分詞の〕主語は文の主行為の主語である。なので、ふつう主動詞が能動態であればnom.を、受動態であればinst.を指す。けれども、主語がgen.やlocat.やdat.等になることもあるので、他の格を指すことを妨げるものはない。

1. nom.やinst.を指す絶対分詞の用例は、ほとんどすべてのページにごく普通に見られる。
Panc. 3 athāsau rājā tāṃ pratijñāṃ śrutvā… tasmai sādaraṃ tān kumārān samarpya parāṃ nirvṛtim ājagāma (then the king having heard this promise, entrusted the princes to him and was highly satisfied with this) （ここでśrutvāとsamarpyaはrājāに係る）
Panc. 70 atha tena taṃ śatruṃ matvātmānaṃ tasyopari prakṣipya prāṇāḥ parityaktāḥ （絶対分詞matvāとprakṣipyaはtenaに係る）

2. 名詞-格を指す絶対分詞
1. acc.
R. 3, 41, 18 ātmānaṃ ca hataṃ viddhi hṛtvā sītām (be aware that yourself will be lost, when seizing Sîtâ)
2. gen.
Nala. 3, 14 tasya dṛṣṭvaiva vavṛdhe kāmastāṃ cāruhāsinīm (his love increased as soon as he had beheld the fair one)
Panc. 69 na yujyate svāminas tasya sāmarthyamaviditvā gantum (it does not befit mylord to go before having explored his strength)
3. dat.
Kumâras. 2, 18 svāgataṃ svān adhīkārān prabhāvair avalamvya vaḥ / … yugabāhubhyaḥ (welcome to you, mighty ones, who uphold your offices by your power)
4. loc.
Panc. 125 vānare vyajanaṃ nītvā vāyuṃ vidadhati （ここのloc.は絶対処格；as the monkey having brought the fan, was fanning）

dat.的gen.（129）と絶対処格が頻繁に使用されるため、絶対分詞の主語は比較的多くgen.やloc.である。その他に関して、与えられた絶対分詞の主語が知られるのは文脈に依ってのみである。
Bhoj. 96 ekadā rājā dhārāmagare vicaran kvacit pūrṇakumbhaṃ dhṛtvā samāyāntīṃ pūrṇacandrānanāṃ kāṃcid dṛṣṭvā… prāha

ここで絶対分詞dhṛtvāはkāñcitを指すが、dṛṣṭvāがrājāを指す、というのは〔文脈の〕他からは知られない。

3. 暗黙の主語を指す絶対分詞
Utt. IV, p. 72 svayam upetya vaideho draṣṭvyaḥ （文脈に依れば明らかにtvayāが暗示されている）
Nâgân. V, p. 91 hā kumāra kvemaṃ prāṇebhyo ‘pi vallabhaṃ janaṃ parityajya gamyate [sc. tvayā]

一般的な〔ことがらを指す〕主語についてはR. 3, 48, 23を参照。379-bをみよ。

【補足】
分詞と同様に、絶対分詞は、以下の例から例証されるような異なる論理的関係を表す。362を参照せよ。
Daç. 149 nāham idaṃ tattvato nāvabudhya mokṣyāmi bhūmiśayyām (I shall not rise before having learned what this really is)
R. 3, 21, 10 tān bhūmau patitān dṛṣṭvā… mahāṃstrāso ‘bhavan mama (when I saw… great fear arose within me)
Panc. III, 77 ulūkaṃ nṛpatiṃ kṛtvā kā naḥ siddhir bhaviṣyati (what profit shall we have, if we make the owl our king?)

381. Gerund expressive of simultaneousness.

Not always the gerund can be said to denote a past action, done previously to the chief action. Sometimes there is simultaneousness. R. 3, 43, 9 evaṃ bruvāṇaṃ kākutsthaṃ prativārya śucismitā / uvāca sītā, here prativārya and bruvāṇam are simultaneous, »Laxmana thus speaking and dissuading her.” Cp. Daç. 159 kena vā nimittenotsavam anādṛtyaikānte bhavān utkaṇiṭhata iva… tiṣṭhati (by what cause do you keep a part, not caring for the feast, as if longing for somebody?), ibid. 182 ahaṃ yuṣmadājñayā pitṛpanam abhirakṣya tadupajīvī prativasāmi (by your orders I guard the cemetery and in virtue of this function it is there that I dwell). — Cp. also the idiom, taught 203.

Hence the gerund, in the same way as the participle of the present (378), may even attend such verbs as āste, tiṣṭhati, vartate, to signify a continuous action. Kumâras. 1, 1 pūrvāparau toyanidhī vagāhya sthitaḥ pṛthivyā iva mānadaṇḍaḥ (extending to both oceans, the eastern and the western, [Mount Himâlaya] stands as the measuring stick of the earth). Daç. 177 sarvapaurānatītya vartate (he is the foremost of all the townsmen)(*1), M. 7, 195 uparudhyārimāsīta (he [the king] must keep the enemy invested).

Rem. Occasionally the gerund is even expressive of a predicative attribute. R. 3, 19, 4 kālapāśaṃ samāsajya kaṇṭhe mohān na budhyate (be is unaware, be has fastened the rope of Death round his neck), Mâlav. V, p. 124 sakhe / madapekṣām anuvṛtyānayā dhāriṇyā pūrvacaritaiḥ sambhāvyata evaitat (my friend, you only think so from Dh. having acted up to my desire by her former actions!). R. 2, 73, 4 aṅgāram upaguhya sma pitā menāvabuddhavān.

(*1)
Cp. vartate with the instrumental 87 R. 1.

381. 同時性を表す絶対分詞

絶対分詞は、文の主行為の前に行われた過去の行為を表す、とは常には言えない。時に同時性を表すことがある。例えば以下の最初の例文では、prativāryaとbruvāṇamは同時に起こっている。
R 3, 43, 9 evaṃ bruvāṇaṃ kākutsthaṃ prativārya śucismitā / uvāca sītā （Laxmana thus speaking and dissuading her）
Daç. 159 kena vā nimittenotsavam anādṛtyaikānte bhavān utkaṇiṭhata iva… tiṣṭhati (by what cause do you keep a part, not caring for the feast, as if longing for somebody?)
ibid. 182 ahaṃ yuṣmadājñayā pitṛpanam abhirakṣya tadupajīvī prativasāmi (by your orders I guard the cemetery and in virtue of this function it is there that I dwell)

203に述べたイディオムも参照せよ。

よって絶対分詞は、現在分詞（378）と同様に、継続する行為を表すためにāste・tiṣṭhati・vartateのような動詞を伴いもする。
Kumâras. 1, 1 pūrvāparau toyanidhī vagāhya sthitaḥ pṛthivyā iva mānadaṇḍaḥ (extending to both oceans, the eastern and the western, [Mount Himâlaya] stands as the measuring stick of the earth)
Daç. 177 sarvapaurānatītya vartate (he is the foremost of all the townsmen) （*1）
M. 7, 195 uparudhyārimāsīta (he [the king] must keep the enemy invested)

【補足】
時に絶対分詞は述語の属性をも表す。
R. 3, 19, 4 kālapāśaṃ samāsajya kaṇṭhe mohān na budhyate (be is unaware, be has fastened the rope of Death round his neck)
Mâlav. V, p. 124 sakhe / madapekṣām anuvṛtyānayā dhāriṇyā pūrvacaritaiḥ sambhāvyata evaitat (my friend, you only think so from Dh. having acted up to my desire by her former actions!)
R. 2, 73, 4 aṅgāram upaguhya sma pitā menāvabuddhavān

（*1）
inst.を伴うvartate（87-補足1）を参照。

382. gerund in -am.

II. The other gerund, that in -am, is as to its origin the acc. of a verbal noun. It denotes some concomitant action and is comparatively seldom employed. When put twice, it is expressive of repeated or uninterrupted action. Daç. 30 lāṭeśvaro deśasyāsya pālayitus tanayāṃ taruṇīratnam asamānalāvaṇyaṃ śrāvaṃ śrāvam avadhūtaduhitṛprārthanasya tasya nagarīmarautsīt (the king of Lâta always hearing of the matchless beauty of the daughter of the monarch —), ibid. 95 āsvādam āsvādam (savouring without interruption) (*1).

For the rest the gerund in -am is limited to standing phrases, at least in classic Sanskrit. Pâṇini (3, 4, 25-64) gives a list of them. Of the kind are P. 3, 4, 29 kanyādarśaṃ varayati (as soon as he sees a girl, he woos her), ibid. 52 śayyotthāyaṃ dhāvati (after rising from his couch be runs), ibid. 50 leśagrāhaṃ yudhyante (v. a. they fight seizing each other by the hair), Daç. 144 jīvagrāham agrahīṣam (I captured him alive), cp. P. 3, 4, 36, Mudr. II, p. 76 loṣṭaghātaṃ hataḥ (was killed by lumps of earth) cp. P. 3, 4, 37, Mhbh. 1, 154, 30 niṣpiṣyainaṃ balād bhūmau paśumāram amārayat (be pressed him violently to the earth and killed him as one slaughters a victim); Kumâras. 4, 26 stanasaṃbādhamuro jaghāna (she beat her breast, injuring her bosom), cp. P. 3, 4, 55. Likewise joṣamāste = tūṣṇīṃ bhavati, see f. i. Viddhaç. II, p. 36. From the archaic dialect I add Ait. Br. 1, 21, 11 aṅgasamākhyāyam evāsmiṃs tadindriyāṇi dadhāti (he deposits in him the mental and motive powers, while calling each member by its name), cp. P. 3, 4, 58. In all these expressions the gerund is the final member of a compound. — Another idiom is the employment of it with pūrvam, prathamam or agre, then both the gerund in -am and that in -tvā are available, as prathamaṃ abhojam (or bhuktvā) vrajati (he eats first, then he goes). {P. 3, 4, 24.}

Rem. Upon the whole the gerund in -am is oftener used in the archaic dialect of the brâhmaṇas, than afterwards, and it is even in such cases as are not specialized by Pâṇini. Ait. Br. 2, 19, 7 yad avagrāham anubrūyāt (if he pronounces them piecemeal), Çat. Br. 12, 8, 3, 7 abhisaṃsāraṃ didṛkṣitāraḥ (people will go and see in crowds). — Pâṇ. 3, 4, 12 speaks of the gerund in -am, with the verb śak as a vaidik idiom. Maitr. S. 1, 6, 4 agniṃ vai devā vibhājaṃ nāśaknuvan = vibhaktuṃ nāśaknuvan. Cp. TBr. 1, 1, 5, 6.

(*1)
The same purpose is served by putting twice the gerund in -tvā. Pat. passim utplutyotplutya maṇḍūkā gacchanti (frogs move by jumping). See P. 3, 4, 22 and cp. Panc. II, 100.

382. 絶対分詞-am

2. -amで終わる絶対分詞の起源は、動詞的名詞のacc.である。これは何らかの付随する行為を表すが、比較的まれにしか用いられない。二度繰り返して置かれる場合、繰り返される行為や連続する行為を表す。
Daç. 30 lāṭeśvaro deśasyāsya pālayitus tanayāṃ taruṇīratnam asamānalāvaṇyaṃ śrāvaṃ śrāvam avadhūtaduhitṛprārthanasya tasya nagarīmarautsīt (the king of Lâta always hearing of the matchless beauty of the daughter of the monarch —)
ibid. 95 āsvādam āsvādam (savouring without interruption) （*1）

その他、-amの絶対分詞は、少なくとも古典サンスクリットでは、定型句に限られる。P. 3, 4, 25-64がそれらのリストを与えている。
P. 3, 4, 29 kanyādarśaṃ varayati (as soon as he sees a girl, he woos her)
ibid. 52 śayyotthāyaṃ dhāvati (after rising from his couch be runs)
ibid. 50 leśagrāhaṃ yudhyante (v. a. they fight seizing each other by the hair)
Daç. 144 jīvagrāham agrahīṣam (I captured him alive) （cp. P. 3, 4, 36）
Mudr. II, p. 76 loṣṭaghātaṃ hataḥ (was killed by lumps of earth) （cp. P. 3, 4, 37）
Mhbh. 1, 154, 30 niṣpiṣyainaṃ balād bhūmau paśumāram amārayat (be pressed him violently to the earth and killed him as one slaughters a victim)
Kumâras. 4, 26 stanasaṃbādhamuro jaghāna (she beat her breast, injuring her bosom) （cp. P. 3, 4, 55）

同様に、jīṣamāsteはtūṣṇīṃ bhavatiと等しい。用例としてはViddhaç. II, p. 36をみよ。ヴェーダ関連からの用例として以下を加えておく。
Ait. Br. 1, 21, 11 aṅgasamākhyāyam evāsmiṃs tadindriyāṇi dadhāti (he deposits in him the mental and motive powers, while calling each member by its name) （cp. P. 3, 4, 58）

これら全ての表現では、絶対分詞は合成語の最後に位置する。—他のイディオムとしてはpūrvam・prathamam・agreと共に用いるものがあるが、その場合はprathamaṃ abhojam (/bhuktvā) vrajati (he eats first, then he goes)のように、-amと-tvāの両方が使用可能である（P. 3, 4, 24）。

【補足】
全体的に、-amの絶対分詞は、後代の文献よりもブラーフマナ文献の古いサンスクリットでより頻繁に用いられる。これはPāṇiniによって特殊化されていない場合でもそうである。
Ait. Br. 2, 19, 7 yad avagrāham anubrūyāt (if he pronounces them piecemeal)
Çat. Br. 12, 8, 3, 7 abhisaṃsāraṃ didṛkṣitāraḥ (people will go and see in crowds)

P. 3, 4, 12は、ヴェーダのイディオムとしての、√śakを伴う絶対分詞-amに言及する。
Maitr. S. 1, 6, 4 agniṃ vai devā vibhājaṃ nāśaknuvan = vibhaktuṃ nāśaknuvan. Cp. TBr. 1, 1, 5, 6.

（*1）
同じ目的は、絶対分詞-tvāを二度繰り返すことでも可能である。
Pat. passim utplutyotplutya maṇḍūkā gacchanti (frogs move by jumping)

P. 3, 4, 22やPanc. II, 100をみよ。