383. Sanskrit infinitive. Its employment.

Sanskrit infinitive is a much employed form. It serves to denote aim and purpose, almost to any extent and without restriction. {P. 3, 3, 10.} As a rule, the infinitive in tum may be put to any predicate, just as the dative of the purpose, to which it is equivalent. In 87 we have quoted a striking instance of this equivalence, Çâk. I ārtatrāṇāya vaḥ śastraṃ na prahartum anāgasi. Other examples of the infinitive being expressive of the aim may be Mhbh. 1, 160, 15 na ca me vidyate vittaṃ saṃkretuṃ puruṣaṃ kvacit (and I have no money to buy some man somewhere), R. 2, 52, 9 tava… tartuṃ sāgaragāminīṃ nauriyam (here is a ship for you to cross the river), Daç. 40 duṣṭahṛdayam enaṃ nihantuṃ mṛdur upāyaḥ kaścin mayā cintyate (I devise some gentle means for killing that scoundrel), R. 1, 42, 24 tāṃ vai dhārayituṃ rājan nānyaṃ paśyāmi śūlinaḥ (I know no one but Çiva, to bear her [the Gangâ]).

383. サンスクリットにおける不定詞とその用法

サンスクリットの不定詞（infinitive）はよく用いられる語形である。制限なく、ほとんどあらゆる範囲の目標（aim）や目的（purpose）を表す（P. 3, 3, 10）。原則として、不定詞-tumは、ちょうど目的のdat.がそれに相当するように、任意の述語に加えられる。87で、この等しいことを示す有名な例を引用した：
Çâk. I ārtatrāṇāya vaḥ śastraṃ na prahartum anāgasi

目標を表す不定詞の他の用例は以下の通り：
Mhbh. 1, 160, 15 na ca me vidyate vittaṃ saṃkretuṃ puruṣaṃ kvacit (and I have no money to buy some man somewhere)
R. 2, 52, 9 tava… tartuṃ sāgaragāminīṃ nauriyam (here is a ship for you to cross the river)
Daç. 40 duṣṭahṛdayam enaṃ nihantuṃ mṛdur upāyaḥ kaścin mayā cintyate (I devise some gentle means for killing that scoundrel)
R. 1, 42, 24 tāṃ vai dhārayituṃ rājan nānyaṃ paśyāmi śūlinaḥ (I know no one but Çiva, to bear her [the Gangâ])

384.

Sanskrit infinitive, like ours, acts in some degree as a complement to the main predicate. Pâṇini enjoins its being put to words of being able, venturing, knowing, being irksome, being fit, undertaking, taking, going, tolerating, deserving, being met with, {P. 3, 4, 65.} those of sufficing, being a match for, {P. 3, 4, 66.} and in such phrases as: there is an opportunity, a time for doing something. {P. 3, 3, 167.} Of course, these injunctions do not exhaust the sphere of the infinitive’s employment, and may easily be enlarged. With the verbs of wishing the infinitive is likewise mentioned by Pâṇini, but as he adds in express terms, provided that the subjects of both the infinitive and the verb of wishing are the same. {P. 3, 3, 158.}

Examples: Mhbh. 1, 150, 23 gantuṃ na śaknumaḥ (we cannot go), Panc. 70 kas te pratāpaṃ soḍhuṃ samarthaḥ (who is able to sustain your splendour?), Kumâras. 4, 11 vasatiṃ priya kāmināṃ priyāstvadṛte prāpayituṃ ka īśvaraḥ (who, except you, my beloved [Kâma], has the power of conducting the loving maidens to their lovers?); — Ven. I, p. 36 saṃgrāmaikārṇavāntaḥ payasi vicarituṃ paṇḍitāḥ pāṇḍuputrāḥ (the sons of Pându are skilled in acquitting themselves on the battle-field); — Mṛcch. VIII, p. 256 duṣkaraṃ viṣam auṣadhīkartum (it is difficult to change poison into medicine); — Panc. 315 ahaṃ tvāṃ praṣṭum āgataḥ (I have come to you in order to ask), R. 2, 96, 17 āvāṃ hantuṃ sambhyeti (he approaches in order to kill us); — Panc. 195 sarve mantrayitum ārabdhāḥ (all began to deliberate), Prabodh. I, p. 7 pṛthivyām ādhipatyaṃ sthirīkartum ayam asya saṃrambhaḥ (it is his intention to establish his sway on the earth), Daç. 112 bhavānapāraṃ śokasāgaram adyottārayituṃ sthitaḥ (you are decided to cross to-day the shoreless ocean of sorrow), R. 3, 9, 25 na kathañcana sā kāryā… tvayā / buddhir vairaṃ vinā hantuṃ rākṣasān (you never should make up your mind to kill —); — R. 2, 44, 26 nārhā tvaṃ śocituṃ devi (you do not deserve to mourn); Daç. 178 jīvituṃ jihremi (I feel ashamed to live); — Kumâras. 5, 2 iyeṣa sā kartum (she wished to make); — Çâk. VI bāṣpastu na dadāty enāṃ draṣṭuṃ citragatām api (my tears, however, do not allow me to see her even in a picture), Mâlav. II, p. 45 deva madīyam idānīṃ prayogam avalokayituṃ prasādaḥ kriyatām (Sire, do me the favour of looking now at my dramatic performance); — Daç, 203 snātuṃ bhoktuṃ ca labhate (he gets a bath and food).

With kāla and the like, f. i. Nala. 20, 11 nāyaṃ kālo vilambitum, Çâk. VII tvām indragurave nivedayitum antarānveṣī bhavāmi (I am looking out for an opportunity of introducing you to the teacher of Indra), Vikram. V, p.172 caritaṃ tvayā pūrvasminn āśramapade dvitīyam apy adhyāsituṃ samayaḥ.

Rem. 1. Among the words of sufficing, the particle alam is to be noticed. It is used with infin. sometimes in its proper sense of »being enough,” as M. 2, 214 avidvāṃsam alaṃ loke vidvāṃsam api vā punaḥ / pramadā hy utpathaṃ netum, sometimes also alam with infin. expresses prohibition, just as alam with gerund (353, R. 1). R. 3, 59, 14 alaṃ viklavatāṃ gantum (do not despair), Mṛcch. III, p. 106 alaṃ suptajanaṃ prabodhayitum. In the same way kim with infin. Mudr. III, p. 107 bhavataḥ kiṃ phalān veṣaṇena vāṅmanasayoḥ khedam utpādayitum (why should you worry your voice and mind by striving for success?).

Rem. 2. Instances of an infinitive with a verb of remembering may occur now and then. In this case the infin. is expressive of a past action, previously done by the same subject. (*1).

(*1)
Of this idiom prof. Kern has pointed out to me some passages, borrowed from an inedited Buddhistic work, written in good Sanskrit, the Jâtaka-mâlâ (see Hodgson, Essays p. 17). Somebody, who has practised the virtue of ahiṃsâ, says of himself smarāmi yata ātmānaṃ yataḥ prāpto ‘smi vijñatām / nābhijānāmi saṃcintya prāṇinaṃ hiṃsituṃ kvacit. Another, famous for his munificence declares na hi smarāmy arthitayāgatānām āśāviparyāsahataprabhāṇi / himānilamlāpitapaṅkajānāṃ samānadainyāni mukhāni kartum (v. a. I do not remember to have disappointed the expectation of those, who came to me as supplicants).

384. 補語や目的語になる不定詞

サンスクリットの不定詞は、英語のそれと同様に、文の主となる述語を補完するためにある程度のはたらきをする。Pāṇiniは以下のように規定している（*訳注）。

・不定詞を補語としてとる動詞（P. 3, 4, 65）
以下の動詞は、「…することができる」（śaknoti -tum）などのように、不定詞を補語・目的語としてとることができる：
「できる」（√śak）、「敢行する」（√dhṛṣ）、「知る」（√jñā）、「うんざりする」（√glai）、「努力する」（√ghat）、「始める」（√rabh）、「得る」（√labh）、「歩く」（√kram）、「耐える」（√sah）、「…に値する」（√arh）、「ある」（√as）

・不変化辞が不定詞に係る場合（P. 3, 4, 66）
alamや遂行能力を表す語が構文内にある場合、不定詞に係り「…するに足る」「…する能力がある」（alaṃ -tum）を表しうる。

・機会や時間を表す語がある場合（P. 3, 3, 167）
機会や時間を表す語（kāla、samaya、velāなど）が構文内にある場合、「…する時機」（kālo -tum）のように、行為の行われる機会や時間を表しうる。

もちろんのこと、これらの規定が不定詞の用法の領域を汲み尽くすことはなく、用意に拡張できよう。願望の動詞を伴う不定詞は、同じくPāṇiniによって言及されているが、不定詞と願望の動詞の主語が同じであることを条件とする、と明言されている（P. 3, 3, 158）。

例文：
Mhbh. 1, 150, 23 gantuṃ na śaknumaḥ (we cannot go)
Panc. 70 kas te pratāpaṃ soḍhuṃ samarthaḥ (who is able to sustain your splendour?)
Kumâras. 4, 11 vasatiṃ priya kāmināṃ priyāstvadṛte prāpayituṃ ka īśvaraḥ (who, except you, my beloved [Kâma], has the power of conducting the loving maidens to their lovers?)
Ven. I, p. 36 saṃgrāmaikārṇavāntaḥ payasi vicarituṃ paṇḍitāḥ pāṇḍuputrāḥ (the sons of Pându are skilled in acquitting themselves on the battle-field)
Mṛcch. VIII, p. 256 duṣkaraṃ viṣam auṣadhīkartum (it is difficult to change poison into medicine)
Panc. 315 ahaṃ tvāṃ praṣṭum āgataḥ (I have come to you in order to ask)
R. 2, 96, 17 āvāṃ hantuṃ sambhyeti (he approaches in order to kill us)
Panc. 195 sarve mantrayitum ārabdhāḥ (all began to deliberate)
Prabodh. I, p. 7 pṛthivyām ādhipatyaṃ sthirīkartum ayam asya saṃrambhaḥ (it is his intention to establish his sway on the earth)
Daç. 112 bhavānapāraṃ śokasāgaram adyottārayituṃ sthitaḥ (you are decided to cross to-day the shoreless ocean of sorrow)
R. 3, 9, 25 na kathañcana sā kāryā… tvayā / buddhir vairaṃ vinā hantuṃ rākṣasān (you never should make up your mind to kill —)
R. 2, 44, 26 nārhā tvaṃ śocituṃ devi (you do not deserve to mourn)
Daç. 178 jīvituṃ jihremi (I feel ashamed to live)
Kumâras. 5, 2 iyeṣa sā kartum (she wished to make)
Çâk. VI bāṣpastu na dadāty enāṃ draṣṭuṃ citragatām api (my tears, however, do not allow me to see her even in a picture)
Mâlav. II, p. 45 deva madīyam idānīṃ prayogam avalokayituṃ prasādaḥ kriyatām (Sire, do me the favour of looking now at my dramatic performance)
Daç, 203 snātuṃ bhoktuṃ ca labhate (he gets a bath and food)

kāla等を伴うものは以下：
Nala. 20, 11 nāyaṃ kālo vilambitum
Çâk. VII tvām indragurave nivedayitum antarānveṣī bhavāmi (I am looking out for an opportunity of introducing you to the teacher of Indra)
Vikram. V, p.172 caritaṃ tvayā pūrvasminn āśramapade dvitīyam apy adhyāsituṃ samayaḥ

【補足1】
充足を表す語の中、alamは注目さるべきである。以下に挙げる例（M. 2, 214）のように、これは時にその本来の「十分である」（being enough）という意味で不定詞とともに用いられることもあれば、ちょうど絶対分詞を伴うalam（353-補足1）のように禁止を表すこともある。
M. 2, 214 avidvāṃsam alaṃ loke vidvāṃsam api vā punaḥ / pramadā hy utpathaṃ netum
R. 3, 59, 14 alaṃ viklavatāṃ gantum (do not despair)
Mṛcch. III, p. 106 alaṃ suptajanaṃ prabodhayitum

不定詞を伴うkimも同様。
Mudr. III, p. 107 bhavataḥ kiṃ phalān veṣaṇena vāṅmanasayoḥ khedam utpādayitum (why should you worry your voice and mind by striving for success?)

【補足2】
記憶の動詞を伴う不定詞の例はそこかしこにある。このケースにおいて不定詞は、以前に同じ主語によって行われた過去の行為を表す（*1）。

（*1）
この語法について、Kern教授は、ちゃんとしたサンスクリットで書かれた未校訂（当時。1891年公刊）の仏教文献、〔Āryaśūra作〕Jātaka-mālā（概要はHodgson, Essays… p. 17をみよ）から引用された数節を私に指摘してくださった。
ahiṃsāの善行を実践しているある者が、自分のことについて言う：
smarāmi yata ātmānaṃ yataḥ prāpto ‘smi vijñatām / nābhijānāmi saṃcintya prāṇinaṃ hiṃsituṃ kvacit （14.30）
（Since I have remembrance of my Self, since the time when I have become conscious of my deeds, I do not recollect, however much I ponder, having injured in any respect any living being. —tr. by Speijer 1895, p. 132）
「私は、自分自身に気づいて以来、智慧を得て以来 / なんであれ故意に有情を傷つけることを、決して認知しない」

物惜しみをしないことで有名な別の者が断言する：
na hi smarāmy arthitayāgatānām āśāviparyāsahataprabhāṇi / himānilamlāpitapaṅkajānāṃ samānadainyāni mukhāni kartum （8.21）
（Indeed, I do not remember having ever saddened the faces of those who came to me as supplicants, and bereaved them of splendour by the disappointment of their hopes, so as to make them appear like lotuses withered by the winter-wind. —tr. by Speijer 1895, p. 62）
「本当に私は、頼みがあって来た者を—〔私が彼らを〕冬の風に萎れた蓮と、同じい、悲惨な、希望が覆って輝きを失った顔にしたことを—覚えていない」
〔na hi smarāmy kartum {arthitayā āgatānām mukhāni [āśā-viparyāsa-hata-prabhāṇi, samāna- (hima-ānila-mlāpita-paṅkajānāṃ) -dainyāni]}〕

（*訳注）
原文はやや言葉足らずの感があるため、一部補ってある。例に用いたśaknoti -tumなどの文についてはKāśikāを参照した。（実感としてではあるが、サンスクリットの学習を目的とするのみであれば、このあたりの記述はインドの文法家たちの著作を参照するほうがはるかに解りやすいと思われる）

385. Its being used in compounds.

When depending on a noun, the infinitive is not allowed to be compounded with it, save the nouns kāma and manaḥ. Bahuvrîhis made up of infin. + either of them are often used. Mâlat. III, p. 49 kiṃcid ākhyeyam ākhyātukāmāsmi (I wish to tell something worth telling), Mhbh. 1, 146, 16 mām ayaṃ pāpo dagdhukāmaḥ purocanaḥ (P. desires to burn me), Panc. 71 kiṃ vaktumanā bhavān (what do you intend to say?).

385. 合成語中で用いられるもの

名詞に係る場合、不定詞はその名詞と複合することが許されない。が、名詞kāmaやmanasの場合は複合可能であり、その場合は不定詞＋〈kāma / manaḥ〉からなるbahuvrīhiがよく用いられる。
Mâlat. III, p. 49 kiṃcid ākhyeyam ākhyātu kāmāsmi (I wish to tell something worth telling)
Mhbh. 1, 146, 16 mām ayaṃ pāpo dagdhukāmaḥ purocanaḥ (P. desires to burn me)
Panc. 71 kiṃ vaktumanā bhavān (what do you intend to say?)

【訳者補】
この点に関しては吹田文法が解りやすい（p.131, §213）：
「またInf.は欲望、意図を表す語（kāma, manasなど）と所有合成語（Bv.）を形成する。その場合はmが消滅して-tu-となる」
「不定詞は本来Kṛt接尾辞tuによって作られた名称詞（§220表参照）が、sg. Ac.の変化をとって副詞化したものである。そのもととなる語幹は上記の合成語前分となる場合に残る」

386. Its character.

The infinitive has preserved its original nature of being a noun-case. The only difference, that exists between it and the datives and locatives (*1) of nouns of action in -ana, -a, -ti etc., is that the latter are construed with the genitive of their object, but the infinitive with the accusative. For the rest, they are synonymous. It is the same, whether one says arthaṃ labdhuṃ or arthasya lābhāya pārayati, jayāya or jetuṃ yatate.

Rem. A gen. of the kṛtya, doing duty as inf., is rare. Panc. 242 nāyaṃ vaktavyasya kālaḥ (it is now no time for telling it). (*2). Cp. varam with kṛtya 389 R.

(*1)
When depending on substantives, the noun of action may also be a genitive (110), f. i. kālaḥ prasthānasya or prasthānāya or prasthāne or prasthātum.

(*2)
The kṛtya doing duty as noun of action is an idiom not rarely found in the prâkṛts. Especially in the type, represented by this passage of Çâk. I kā tumaṃ visajjidavvassa ruṃdhidavvassa vā (v.a. who are you, that you should dismiss me or stop me?).

386. 不定詞の性格

不定詞は、名詞-格としてのその本来の性質を残している。不定詞と-ana、-a、-tiで終わる動作名詞のdat.やloc.（*1）、との間にある唯一の違いは、後者が目的語をgen.をとるのに対して、不定詞はacc.をとることである。その他、これらは同義語であるので、arthaṃ labdhuṃともarthasya lābhāya pārayatiとも、あるいはjayāya (jetuṃ) yatateともできる。

【補足】
不定詞としてはたらく未来受動分詞（kṛtya）のgen.は稀である。
Panc. 242 nāyaṃ vaktavyasya kālaḥ (it is now no time for telling it). （*2）

389-補足、kṛtyaを伴うvaramを参照せよ。

（*1）
実名詞に係る場合、行為の名詞はgen.でもありうる（110）。例えば、kālaḥ prasthānasya (prasthānāya, prasthāne, prasthātum)となる。

（*2）
行為の名詞としてはたらくkṛtyaは、プラークリットでは稀でないイディオムである。特に以下の一節が代表的である：
Çâk. I kā tumaṃ visajjidavvassa ruṃdhidavvassa vā (v.a. who are you, that you should dismiss me or stop me?)

387. Infinitive joining passive verbs, and to be rendered by the passive inf. of English.

Like the nouns of action, the infinitive by itself neither belongs to the active voice nor to the passive. It may be construed with both classes of verbal forms, and seems to have an active meaning, when it is the complement of an active verb, but a passive, when of a passive. Panc. 258 we read kathaṃ śakyate tatra gantum sc. kenacit, which is just as good as kathaṃ kaścic chaknoti tatra gantum; in the former sentence the subject is denoted by an instrumental, in the latter by a nominative, but in both it is the self-same infinitive, that completes the finite verb. Likewise it is equally correct to say mayā kaṭaḥ kartuṃ śakyate as ahaṃ śaknomi kaṭaṃ kartum.

Instances of the infinitive attending in this manner a passive, are exceedingly frequent with śakyate, śakyaḥ, śakyam (388), occasionally also with other verbs. Hit. 6 mayā nītiṃ grāhayituṃ śakyante (by me they can be taught politics), R. 2, 86, 11 na devāsuraiḥ śakyaḥ prasahituṃ yudhi (he cannot be withstood by all the devas and asuras together); — Prabodh. VI, p. 119 kaiḥ kair nāham… īhitā… dāsīkartum (how many have not endeavoured to bring me into bondage?), Viddhaç. I, p. 15 dhārayituṃ na pāritā kiṃ punar anunetum (I could not hold her, much less appease her). Cp. also Kumâras. 7, 57. This idiom is even used in such sentences, as Hit. 50 atrāṭavīrājye ‘bhiṣektuṃ bhavān nirūpitaḥ (it is you who have been chosen to be anointed king in this forest), and Mudr. III, p. 106: Candragupta has sent for his minister Câṇakya. When arrived, the minister asks the king, for what reason he has been sent for; after hearing the reason, he replies vṛṣala / upālabdhuṃ tarhi vyamāhūnāḥ (then I have been ordered here to be upbraided).

Rem. With those participles in -ta, which have sometimes an active and sometimes a passive meaning, the infinitive is accordingly used in both senses. Cp. (passive) Panc. 275 tvayā striyo ‘rtha etat kāryam anuṣṭhātum ārabdham with (intransitive) Panc. 276 atha tau jalaṃ pītvā vanaphalāni bhakṣayitvā gantum ārabdhau. Of śak, however, there exists a partic. śakitaṃ, which is exclusively to be used with an infinitive in the passive voice, whereas śakta is always active (*1). Likewise yatita, not yatna, is put to the infinitive, when bearing a passive meaning. Mhbh. 1, 154, 9 apanetuṃ ca yatito na caiva śakito mayā.

(*1)
Kâç. on P. 7, 2, 17 teaches the form śakita for the passive, but he adds, that śakta may also be used even then: saunāgāḥ karmaṇi niṣṭhāyāṃ śakeriṭam icchanti vikalpena / śakito ghaṭaḥ kartum / śakto ghaṭaḥ kartum but when impersonal passive, one always says śakta, ibid. bhāve na bhavaty eva / śaktam anena.

387. 受動態の動詞と結びつく不定詞

動作名詞と同様に、不定詞それ自体は能動態にも受動態にも属さない。どちらの種類の動詞形とも結びつくことができ、能動の動詞を補完する場合には能動的意味を、受動的動詞を補完する場合には受動的意味をもつようである。
Panc. 258 kathaṃ śakyate tatra gantum [kenacit]

これはkathaṃ kaścic chaknoti tatra gantumと等しい。前者では主語がinst.で、後者ではnom.で表されているが、どちらにおいても、定動詞を補完する不定詞は同一である。同様に、mayā kaṭaḥ kartuṃ śakyateとahaṃ śaknomi kaṭaṃ kartumは等しく正しい。

この仕方で受動文に付随する不定詞の用例は、śakyate・śakyaḥ・śakyam（388）が頻繁で、時に他の動詞をも伴うことがある。
Hit. 6 mayā nītiṃ grāhayituṃ śakyante (by me they can be taught politics)
R. 2, 86, 11 na devāsuraiḥ śakyaḥ prasahituṃ yudhi (he cannot be withstood by all the devas and asuras together)
Prabodh. VI, p. 119 kaiḥ kair nāham… īhitā… dāsīkartum (how many have not endeavoured to bring me into bondage?)
Viddhaç. I, p. 15 dhārayituṃ na pāritā kiṃ punar anunetum (I could not hold her, much less appease her)

Kumâras. 7, 57とも比較せよ。このイディオムは以下のような文でも用いられる：
Hit. 50 atrāṭavīrājye ‘bhiṣektuṃ bhavān nirūpitaḥ (it is you who have been chosen to be anointed king in this forest)
Mudr. III, p. 106: Candragupta has sent for his minister Câṇakya. When arrived, the minister asks the king, for what reason he has been sent for; after hearing the reason, he replies vṛṣala / upālabdhuṃ tarhi vyamāhūnāḥ (then I have been ordered here to be upbraided)

【補足】
時に能動、時に受動の意味をもつ分詞-taを伴うと、結果として不定詞は両方の意味で用いられる。
(passive) Panc. 275 tvayā striyo ‘rtha etat kāryam anuṣṭhātum ārabdham
(intransitive) Panc. 276 atha tau jalaṃ pītvā vanaphalāni bhakṣayitvā gantum ārabdhau

実際には、√śakの分詞形に関して、śaktaは常に能動であるのに対し、専ら受動態で不定詞とともに用いられる分詞形śakitaṃがある（*1）。同様に〔√yāに関して〕、受動的意味をもつ場合、yatnaでなくyatitaが用いられる。
Mhbh. 1, 154, 9 apanetuṃ ca yatito na caiva śakito mayā

（*1）
Kâç. on P. 7, 2, 17は受動の形態にśakitaを説いているが、以下のような場合にはśaktaも用いられうると付け加えている：
saunāgāḥ karmaṇi niṣṭhāyāṃ śakeriṭam icchanti vikalpena / śakito ghaṭaḥ kartum / śakto ghaṭaḥ kartum

けれども、非人称の受動言の場合では常にśaktaである。
ibid. bhāve na bhavaty eva / śaktam anena

388. Infin. with śakya.

The kṛtya śakya may be construed in two manners. It is equally correct to say sa śakyaḥ —, sā śakyā draṣṭum as śakyaṃ sa (or sā) draṣṭum „one can see him or her.” In the latter case śakyam is a neuter and remains unchanged. There is even room for a third idiom, which is effected by construing śakyam with the instrum. of its subject and the accusat. of its object, as śakyaṃ mayā taṃ (or tāṃ) draṣṭum.

Examples of the indeclinable śakyam: a.) with nom. Mâlav. III, p. 85 evaṃ praṇayavatī sā na hi śakyam upekṣituṃ kupitā (for, being so loving, she must not be disdained in her anger), Daç. 58 aśakyaṃ hi madicchayā vinā… daśanacchada eṣa cumbayitum (these lips cannot be kissed against my will), R. 2, 62, 16 śakyamāpatitaḥ soḍhuṃ prahāro ripuhastataḥ / soḍhumāpatitaḥ śokaḥ susūkṣmo ‘pi na śakyate; — b.), with instrum. Pat. I, p. 39 tatrāśakyaṃ varṇenāpy anarthakena (there not a single letter can be meaningless), R. 3, 40, 4 tvadvākyair na tu māṃ śakyaṃ bhettuṃ rāmasya saṃyuge (but your words cannot withhold me from the struggle with Râma).

388. śakyaを伴う不定詞

未来受動分詞（kṛtya）のśakyaは2つの仕方で解釈されうる。sa śakyaḥと言うとき、sā śakyā draṣṭum、śakyaṃ sa (sā) draṣṭumは等しく正しい（「彼は見られうる」）。後者の場合ではśakyamがn.でそのまま残っている。これをśakyaṃ mayā taṃ (tāṃ) draṣṭumのような、その主語のinst.とacc.を伴うśakyamと解釈することでもたらされる、第3のイディオムとする余地すらある。

用例：不変化辞としてのśakyam
a.) nom.を伴うもの
Mâlav. III, p. 85 evaṃ praṇayavatī sā na hi śakyam upekṣituṃ kupitā (for, being so loving, she must not be disdained in her anger)
Daç. 58 aśakyaṃ hi madicchayā vinā… daśanacchada eṣa cumbayitum (these lips cannot be kissed against my will)
R. 2, 62, 16 śakyamāpatitaḥ soḍhuṃ prahāro ripuhastataḥ / soḍhumāpatitaḥ śokaḥ susūkṣmo ‘pi na śakyate

b.) inst.を伴うもの
Pat. I, p. 39 tatrāśakyaṃ varṇenāpy anarthakena (there not a single letter can be meaningless)
R. 3, 40, 4 tvadvākyair na tu māṃ śakyaṃ bhettuṃ rāmasya saṃyuge (but your words cannot withhold me from the struggle with Râma)

389. Infin. with yukta.

Another similar turn is the infinitive with yuktaṃ (it is fit, it suits). If neither the subject nor the object of the action befitting is expressed, there is no difficulty; one should needs say f.i. na yuktam iha sthātum, no other turn of phrase being available. But when the subject or object or both of them are to be expressed, there is variety of idioms. l. The object may be an accusative; 2. the object may be a nominative construed with yuktam; 3. the object may be a nominative, whose gender and number are transferred also to the adjective yukta. As to the subject, it is put in the instrumental or in the genitive; (*1) the latter seems to be more frequent.

Examples: 1 of yuktam with an accus. Mudr. I, p. 30 na yuktaṃ prākṛtam api ripum avajñātum (it is not judicious to disdain even a mean enemy), Varâh. Bṛhats. 47, 2 bhūyo varāhamihirasya na yuktam etat kartum (V. ought not to treat the same matter again), Mhbh. I, Pauahyap. 118 na yuktaṃ bhavatānnamaśuci dattvā pratiśāpaṃ dātum (it does not become you, after having given unclean food, to return the curse);

2. of yuktam with a nomin. Mhbh. I, Pauahyap. 106 na yuktaṃ bhavatāham anṛtenopacaritum (it is not right that you should treat me with lies); (*2)

3. of yuktam agreeing in gender and number with the nomin. Kathâs. 22, 169 yuktā pariṇetum asau mama (v. a. she suits me as a wife).

with nyāyya;

Rem. 1. In the same way nyāyya with infinitive admits of two constructions. Sometimes it is a neuter with the acc. of the object, as R. (Gorr.) 6, 38, 28 na naptāraṃ nyāyyaṃ śaptum evam (it is not allowed to curse one’s own grand-son in this manner), sometimes it is construed with a nomin. of the object, the gender and number of which itself adopts, and the instrum. of the subject, as Ragh. 2, 55 seyaṃ… nyāyyā mayā socayituṃ bhavattaḥ (it is right she should be released from you by me).

with varam and asāmpratam.

Rem. 2. With the turn yuktam with nomin. may be compared the nominative with infinitive, attending such adverbs as asāmpratam and varam. Kumâras. 2, 55 viṣavṛkṣo ‘pi saṃvardhya svayaṃ chettum asāṃpratam (even a poisonous tree should not be cut down by him, who has reared it); — Mâlav. III, p. 55 ucitaḥ praṇayo varaṃ vihantum (it is better, that a love to which one is accustomed, should be repressed —), Daç. 94 varam ātmā gopāyitum (it is better to defend ourselves). With varam one may also meet with the nom. of the kṛtya almost doing duty as infin., f. i. Nâgân. IV, p. 58 varaṃ rājaputryāḥ sakāśaṃ gantavyam (better is it to go to the encounter of the princess).

(*1)
Cp. the promiscuousness of gen. and instr. with the kṛtyas (66 R.).

(*2)
Cp. this prâkṛt-passage of Çâkuntala. III juttaṃ se ahilāso ahinaṃdiduṃ = skrt. yuktam asyā abhilāṣo ‘bhinanditum.

389. yuktaを伴う不定詞

別の似た言い回しは、yuktaṃ（適した）を伴う不定詞である。何某かに適した行為の主語か目的語のどちらかが表現される場合、何ら難しいことはなく、例えばna yuktam iha sthātumと言うべきで、他にとりうる言い回しはない。けれども、主語か目的語、あるいはその両方が表現される場合には種々の言い回しがある。
1. 目的語がacc.になる
2. 目的語が、yuktamに係るnom.になる
3. 目的語が、nom.であり、その性・数が副詞yuktaにも適用される


主語に関しては、inst.かgen.に置かれる（*1）。gen.に置かれることがより頻繁である。

例文
1. acc.を伴うyuktam
Mudr. I, p. 30 na yuktaṃ prākṛtam api ripum avajñātum (it is not judicious to disdain even a mean enemy)
Varâh. Bṛhats. 47, 2 bhūyo varāhamihirasya na yuktam etat kartum (V. ought not to treat the same matter again)
Mhbh. I, Pauahyap. 118 na yuktaṃ bhavatānnamaśuci dattvā pratiśāpaṃ dātum (it does not become you, after having given unclean food, to return the curse)

2. nom.を伴うyuktam
Mhbh. I, Pauahyap. 106 na yuktaṃ bhavatāham anṛtenopacaritum (it is not right that you should treat me with lies)；（*2）

3. nom.と性・数が一致するyuktam
Kathâs. 22, 169 yuktā pariṇetum asau mama (v. a. she suits me as a wife)

nyāyyaを伴うもの

【補足1】
同じ仕方で、不定詞を伴うnyāyyaは2つの構文を許す。
時には目的語のacc.を伴うn.：
R. (Gorr.) 6, 38, 28 na naptāraṃ nyāyyaṃ śaptum evam (it is not allowed to curse one’s own grand-son in this manner)

時には、〔目的語〕それ自体が性・数をとるところの目的語のnom.、および主語のinst.と結びつく：
Ragh. 2, 55 seyaṃ… nyāyyā mayā socayituṃ bhavattaḥ (it is right she should be released from you by me)

varamやasāmpratamを伴うもの

【補足2】
nom.を伴うyuktamの言い回しは、副詞varamやasāmpratamに付随する不定詞を伴うnom.、と比較される。
Kumâras. 2, 55 viṣavṛkṣo ‘pi saṃvardhya svayaṃ chettum asāṃpratam (even a poisonous tree should not be cut down by him, who has reared it)
Mâlav. III, p. 55 ucitaḥ praṇayo varaṃ vihantum (it is better, that a love to which one is accustomed, should be repressed —)
Daç. 94 varam ātmā gopāyitum (it is better to defend ourselves)

varamを伴うものは、ほとんど不定詞としてはたらくkṛtyaのnom.とも対応する。
Nâgân. IV, p. 58 varaṃ rājaputryāḥ sakāśaṃ gantavyam (better is it to go to the encounter of the princess)

（*1）
kṛtyaを伴うgen.とinst.の〔用法の〕乱雑さと比較せよ（66-補足）。

（*2）
このプラークリットの一節と比較せよ。
Çâk. III juttaṃ se ahilāso ahinaṃdiduṃ (skt. = yuktam asyā abhilāṣo ‘bhinanditum)

390. Character of Sanskrit infinitive.

The original nature of the infinitive has not been obscured in Sanskrit. It has everywhere the character rather of an adverb, than of a noun (*1). Not only on account of its etymology, but also of its standing in some degree outside the common system of declension and conjugation, it may be called the counterpart of the Lat. supine (*2). It has no voices, no tenses. It nowhere serves to express the subject, predicate or object of a sentence (*3). In such sentences as „to give is better than to receive,” Sanskrit avails itself of different idioms, chiefly by using nouns of action, but avoids using the infinitive (*4).

Rem. 1. Sometimes the 3d person of the present or the optative may be equivalent to our infinitive. Panc. II, 51 dadāti pratigṛhṇāti guhyamākhyāti pṛcchati / bhuṅkte bhojayate caiva ṣaḍvidhaṃ prītilakṣaṇam (to give, to receive, to tell one’s secret, to ask it, to be guest and host, these are the six tokens of friendship). Cp. R. 3, 47, 17 dadyān na pratigṛhṇīyāt satyaṃ brūyānna cānṛtam / etad brāhmaṇa rāmasya vrataṃ dhṛtam anuttamam (to give, not to receive, to speak the truth, not to speak falsehood, this is the sublime vow, o brahman, practised by Râma).

Rem. 2. Sanskrit has not the turn: accusative with infinitive (*5). Verbs of perceiving, thinking, telling etc. are construed with the accusative with participle (374).

(*1)
In vernacular grammar the infinitive always ranks with the avyaya-class. Likewise the gerund.

(*2)
Occasionally, even the employment of Latin supine borders on that of Sanskrit infinitive. Cp. such phrases as venatum eunt, spectatum veniunt with Skrt. vrajati bhoktum, āgataḥ krīḍitum.

(*3)
In such expressions as vidyate bhoktum, labhate bhokutum we may speak of the infinitive as the subject and object of the finite verb, but this is only so from a logical point of view; and it is, indeed, not considered so by Sanskrit-speakers.

(*4)
F. i. dānaṃ pratigrahādviśiṣyate or yo dadāti yaś ca pratigṛhṇāti tayor dadadvarīyān or varaṃ dānaṃ na tu pratigrahaḥ.

(*5)
Jolly, Geschichte des Infinitivs, p. 253 sq. asserts its existence. He quotes but two examples: Kathâs. 20, 172 rājānaṃ snātuṃ dadarśa and Sâv. 5, 10 = Mhbh. 3, 297, 102 māṃ ca jīvitum icchasi. In the latter passage both the Calc. and the Bomb. edition of the Mhbh. read māṃ ca jīvantam i- and in the former snātum is an obvious misprint for snāntam. The participle is in both cases indispensable. So Kâç. on P. 3, 3, 158 after giving icchati bhoktum (he wishes to eat) as an example of the infinitive, contrasts with this the participial idiom devadattaṃ bhuñjānam icchati (Mr. B. wishes Mr. A. to eat). — Likewise R. 3, 24, 13 ed. Bomb. pratikūlitum icchāmi na hi vākyam idaṃ tvayā the text is corrupt, the correct reading being pratikūlitam, nor is the infin. pratikūlitum but pratikūlayitum. A fourth instance would be Daç. 104 na ced imāṃ vāmalocanām āpnuyāṃ na mṛṣyati māṃ jīvituṃ vasantabandhuḥ (if I do not obtain this beautiful maiden, the God of Love will not suffer me to live), yet as mṛṣyati is as a rule construed with acc. and participle (see but Mhbh. 1, 145, 9, M. 8, 346, Mhbh. 1, 95, 68, ibid. 4, 16, 28), I am convinced we have here likewise an error in the text, and jīvantam must be put instead of jīvitum; I should not wonder, if the good reading were found in mss.

390. サンスクリットにおける不定詞の性格

サンスクリットでは、不定詞のもとの性質は曖昧になっていない。名詞というよりも、むしろ副詞のような性格を随所に持っている（*1）。その語源のみでなく、ある程度一般的な名詞の活用（declension）と動詞の活用（conjugation）のシステムの外にあることからも、ラテン語におけるsupine（準動詞の一種）の対応物ということができよう（*2）。不定詞は態（voice）も時制（tense）も持たない。文の主語・述語・目的語を表現することに資することもない（*3）。「与えることは貰うことよりもよい」（to give is better than to receive）のような文では、サンスクリットは、主に動作名詞を用いることでさまざまな慣用句を使いるけれども、不定詞の使用は避けられる（*4）。

【補足1】
Pres.やOpt.の3rd.は、英語の不定詞と等しいことがある。
Panc. II, 51 dadāti pratigṛhṇāti guhyamākhyāti pṛcchati / bhuṅkte bhojayate caiva ṣaḍvidhaṃ prītilakṣaṇam (to give, to receive, to tell one’s secret, to ask it, to be guest and host, these are the six tokens of friendship)

〔abl.が「…すること」を表す〕以下とも比較せよ。
R. 3, 47, 17 dadyān na pratigṛhṇīyāt satyaṃ brūyān na cānṛtam / etad brāhmaṇa rāmasya vrataṃ dhṛtam anuttamam (to give, not to receive, to speak the truth, not to speak falsehood, this is the sublime vow, o brahman, practised by Râma)

【補足2】
サンスクリットは、不定詞を伴うacc.の言い回しをもたない（*5）。知覚する、考える、教えるなどの動詞は、分詞を伴うacc.と文法的に結びついている（374）。

（*1）
土着文法では、不定詞は常にavyaya（不変化辞）に位置づけられる。絶対分詞も同様。

（*2）
時に、ラテン語におけるsupineの用法がサンスクリットにおける不定詞のそれと近隣することさえある。venatum eunt・spectatum veniuntとvrajati bhoktum・āgataḥ krīḍitumのような句を比較せよ。

（*3）
vidyate bhoktumやlabhate bhokutumのような表現では、不定詞を定動詞の主語および目的語として話しうる。けれどもこれは、論理的観点からのみでそうである；そして実際には、サンスクリットの話者にはそのようには考えられていない（not considered）。

（*4）
例えば、dānaṃ pratigrahād viśiṣyate、yo dadāti yaś ca pratigṛhṇāti tayor dadadvarīyān、varaṃ dānaṃ na tu pratigrahaḥ。

（*5）
Jolly, Geschichte des Infinitivs, p. 253はこれの存在を主張する。彼は2例をのみ引用する：
Kathâs. 20, 172 rājānaṃ snātuṃ dadarśa
Sâv. 5, 10 = Mhbh. 3, 297, 102 māṃ ca jīvitum icchasi

後者について、カルカッタ版とボンベイ版の両方のMhbh.がmāṃ ca jīvantam i-と読んでおり、前者のsnātumは明らかにsnāntamの誤植である。どちらの場合においても分詞は不可欠である。よってKâç. on P. 3, 3, 158は、icchati bhoktum（he wishes to eat）を不定詞の例として提示したあとに、この分詞のイディオムdevadattaṃ bhuñjānam icchati（甲は乙に食べることを望む）と対照する（*訳注）。
—同様に、ボンベイ版のR. 3, 24, 13 pratikūlitum icchāmi na hi vākyam idaṃ tvayāのテキストは損なわれている。正しい読みはpratikūlitamであり、不定詞pratikūlitumでなくpratikūlayitumである。
第4の例はDaç. 104 na ced imāṃ vāmalocanām āpnuyāṃ na mṛṣyati māṃ jīvituṃ vasantabandhuḥ (if I do not obtain this beautiful maiden, the God of Love will not suffer me to live)であろうが、mṛṣyatiについては原則としてacc.と分詞に文法的に結びついている（Mhbh. 1, 145, 9, M. 8, 346, Mhbh. 1, 95, 68, ibid. 4, 16, 28）。私は、ここに同じようなテキストの間違いがあり、jīvitumの代わりにjīvantamとする必要があると信ずる；この正しい読みが写本で見つかったとして、私は驚かないであろう。

（*訳注）
〈動詞＋inf.〉と〈動詞＋動詞的名詞（kṛt接尾辞-anaなど）〉が等価でありうる、という意か。

391. Old infinitives.

The infinitive in -tum is the sole remnant of a great many similar forms, which existed in the ancient language, especially in the old dialect of the Vaidik mantras. Whitney, Sanskr. Gramm. § 970 gives a detailed account of them. All of them are oblique cases of nouns of action. We call them infinitives, because they share the construction of the verb, from which they are derived. Most of them were obsolete as early as the period of the brâhmaṇa-works, some indeed survived, but adopted the construction of the nouns. In such passages f. i. as Ṛgv. 9, 88, 2 sa īṃ ratho na bhūriṣāḍayoji mahaḥ purūṇi sātaye vasūni (like a much-bearing chariot he has been horsed, the mighty one, to bring us abundant boons), we are inclined to call sātaye an infinitive, for it has its object put in the accusative; likewise still Ait. Br. 2, 1, 1 yajñasya kiṃcideṣiṣyāmaḥ prajñātyai, since kiṃcit is the object of prajñātyai. But in such passages as Ait. Br. 2, 17, 8 svargasya lokasya samaṣṭyai (in order to gain heaven), the object is a genitive, and samaṣṭyai can no more be called infinitive. Now, the genitive with them is predominant in the brâhmaṇas and afterwards it is the sole idiom.

391. 古い不定詞

不定詞-tumは、古代、特にヴェーダのマントラの言葉にかつて存在したとても多くの類似形の中の、唯一の残滓である。Whitney §970はそれらの詳細な説明を与えている。それら全ては動作名詞の斜格（oblique case）である。派生元の動詞の構造を共有しているので、我々はこれらを不定詞＝動詞の語尾変化のない形（infinitive）と呼称する。そのほとんどはブラーフマナ文献の時代あたりの早期に廃れたが、ごく一部は生き残り、名詞の構造を取り入れた。
Ṛgv. 9, 88, 2 sa īṃ ratho na bhūriṣāḍayoji mahaḥ purūṇi sātaye vasūni (like a much-bearing chariot he has been horsed, the mighty one, to bring us abundant boons)

我々はsātayeを、その目的語がacc.に置かれていることから、ともすれば不定詞と呼ぶ；以下についても、kiṃcitがprajñātyaiの目的語であるから〔不定詞と呼びうるであろう〕：
Ait. Br. 2, 1, 1 yajñasya kiṃcideṣiṣyāmaḥ prajñātyai

しかしながら、以下の一節では、目的語はgen.であり、samaṣṭyaiはもはや不定詞とは呼び得ない：
Ait. Br. 2, 17, 8 svargasya lokasya samaṣṭyai (in order to gain heaven)

392. Infin. in -toḥ and -tavai.

Two old infinitives, however, are still employed in the brâhmaṇas, those in -toḥ and in -tavai. Of the latter I have even met with an instance in a writer of so comparatively recent a date, as Patañjali (*1).

1. The infinitives in -toḥ are either genitives or ablatives. When genitives, they are hardly found unless depending on īśvara (*2). The phrase īśvara with genitive in -toḥ means »able to” or »liable to.” It must be remarked that in this idiom īśvara sometimes agrees with its subject in gender and number, sometimes the masc. īśvaraḥ is used irrespective of the gender and number of its subject, as if it were an indeclinable word. Ait. Br. 1, 10, 2 īśvarā hainaṃ ni vā roddhorvi vā mathitoḥ (they are able to check him or to crush him), ibid. 1, 30, 11 īśvarau ha vā etau yajamānaṃ hiṃsitoḥ; — ibid. 3, 48, 8 īśvaro hāsya vitte devā arantoḥ (it may be that the gods are not gratified by his offering), Çat. Br. 5, 1, 1, 9 tasyeśvaraḥ prajā pāpīyasī bhavitoḥ.

When ablatives, they are employed after the prepp. ā and purā. Then, however, they are commonly construed with the genitive of their object. Ait. Br. 2, 15, 9 purā vācaḥ pravaditoranūcyaḥ [viz. prātaranuvākaḥ], ibid. 7, 2, 6 ā śarīrāṇāmāhartoḥ.

2. The infinitive in -tavai is said by Pâṇini to be synonymous with the kṛtyas. {P. 3, 4, 14.} This statement is confirmed by what we know about them from the ancient texts. In the Çatapatha they are much used, less often in similar works. Çat. Br. mūlāny ucchettavai brūyāt (he must order the roots to be out off.)

(*1)
Pat. I. p. 2 tasmād brāhmaṇena na mnecchitavai nāpabhāṣitavai. The infin. is here equivalent to the kṛtya, according to what is prescribed by Pâṇini (3, 4, 14).

(*2)
I know but one instance of a genitive depending on an other word. Ait. Br. 2, 20, 21 yaśo ‘rtorbubhūṣet ([if he] should strive after obtaining glory). In another passage Ait. Br. 6, 30, 7 the interpretation of the inf. pratyetoḥ seems somewhat doubtful to me; the words pratyetor hantāham are likely to mean »I am, indeed, able to understand”, as if īśvaraḥ should be supplied.

392. 不定詞-toḥ・-tavai

とはいえ、2つの古い不定詞-toḥと-tavaiが、ブラーフマナ文献では未だ用いられている。後者に関して、Patañjaliのような比較的最近の作家にも見られることがある（*1）。

1. 不定詞-toḥはgen.かabl.のいずれかである。gen.である場合、īśvaraの語に係るものがほとんどである（*2）。-toḥのgen.を伴うīśvaraの句は「…できる」（able to）や「…する責任がある」（liable to）を意味する。このイディオムでは、īśvaraが主語の性・数に一致することもあれば、あたかも格変化しない語のように、主語の性・数に関係なくm.のīśvaraḥが用いられることもある、ということに注意せねばならない。
Ait. Br. 1, 10, 2 īśvarā hainaṃ ni vā roddhorvi vā mathitoḥ (they are able to check him or to crush him)
ibid. 1, 30, 11 īśvarau ha vā etau yajamānaṃ hiṃsitoḥ
ibid. 3, 48, 8 īśvaro hāsya vitte devā arantoḥ (it may be that the gods are not gratified by his offering)
Çat. Br. 5, 1, 1, 9 tasyeśvaraḥ prajā pāpīyasī bhavitoḥ

abl.の場合、前置詞āやpurāの後に用いられる。その場合、ふつう目的語のgen.に係る。
Ait. Br. 2, 15, 9 purā vācaḥ pravaditoranūcyaḥ [viz. prātaranuvākaḥ]
ibid. 7, 2, 6 ā śarīrāṇāmāhartoḥ

2. 不定詞-tavaiは、Pāṇiniによってkṛtyaの同義語と言われている（P. 3, 4, 14）。この記述は古いテキストからの知見により確認されている。Śatapatha-では類似の文献よりも多く用いられている。
Çat. Br. mūlāny ucchettavai brūyāt (he must order the roots to be out off.)

（*1）
Pat. I. p. 2 tasmād brāhmaṇena na mlecchitavai nāpabhāṣitavai
ここで不定詞は、Pāṇiniの規定するところによれば（P. 3, 4, 14）、kṛtyaと等価である。

（*2）
私は他の語に係るgen.の例を一つだけ知っている。
Ait. Br. 2, 20, 21 yaśo ‘rtorbubhūṣet ([if he] should strive after obtaining glory)

別の節、Ait. Br. 6, 30, 7では、不定詞pratyetoḥの解釈は幾分疑わしく思われる；pratyetor hantāhamは、īśvaraḥを〔補って〕与えるべきであるかのように、「本当に、私は理解できる」（I am, indeed, able to understand）を意味する可能性がある。

393.

Both classes of infinitives also admit of an other construction. The subject etc. of those in -toḥ and the object of those in -tavai may be put in the same case, which is represented by the infinitive, but difference of number, when existing, remains. Âpast. in Sâya­ṇas comment on Ait. Br. 2, 15, 15, p. 260 of Aufrecht’s ed. purā vācaḥ purā vā vayobhyaḥ pravaditoḥ (— before the crying of birds), ibid. 2, 7, 6 īśvaro hāsya vāco rakṣobhāṣā janitoḥ (verily, his voice is liable to become the voice of a raxas), ibid. 2, 1, 3 yo ‘sya stṛtyastasmai startavai (to overthrow him, whom he is willing to overthrow) (*1).

Rem. A third class of infinitives, those in -aḥ, which we are entitled to call infinitives of the aorist, as they are made of the most contracted form of the root, are occasionally construed in the same way, f. i. the vaidik phrase purā jartṛbhya ātṛdaḥ quoted by Kâç. on P. 3, 4, 17. Other instances may be met with in the Ṛgveda-mantras.

(*1)
Cp. the well known idiom of Latin gerundivum. And even Latin affords instances of concord in gender and case, but disagreement in number. Cic. Philipp. 5, 3, 6 facultas agrorum auis latronibus condonandi.

393. 承前

どちらの種類の不定詞も他の構文を許す。不定詞 -toḥの主語などと不定詞 -tavaiの目的語は、不定詞によって表される同じ格に置かれるが、数の違いがある場合には、〔その違いはそのまま〕残存する。
Âpast. in Sâya­ṇas comment on Ait. Br. 2, 15, 15, p. 260 of Aufrecht’s ed. purā vācaḥ purā vā vayobhyaḥ pravaditoḥ (— before the crying of birds)
ibid. 2, 7, 6 īśvaro hāsya vāco rakṣobhāṣā janitoḥ (verily, his voice is liable to become the voice of a raxas)
ibid. 2, 1, 3 yo ‘sya stṛtyastasmai startavai (to overthrow him, whom he is willing to overthrow) （*1）

【補足】
不定詞の第3の種類である -aḥは、語根の最も縮約された形で構成されているため、aor.の不定詞と呼ぶことができ、時々同様に解釈される；例としては、Kâç. on P. 3, 4, 17に引用されているヴェーダのフレーズ purā jartṛbhya ātṛdaḥなど。他の用例はṚgvedaのマントラでみられる。

（*1）
ラテン語のgerundivumの有名なイディオムと比較せよ。ラテン語にも、格と性は一致するが数は異なる、という例がある。
Cic. Philipp. 5, 3, 6 facultas agrorum auis latronibus condonandi.