400. Negative particles.

Sanskrit has three negative particles: na, mā and the prefix a(n)-. Of these the last mentioned is only used in compounds, mā is the special particle of prohibition.

400. 否定辞

サンスクリットは3つの否定辞を持っている：na、mā、そして接頭辞のa(n)-である。これらについて、最後のものは合成語にのみ用いられる。māは禁止を表す特別な不変化辞である。

401. na. Its place in the sentence.

The general negation is na. It negatives as well single words or notions as whole statements. In the former case it is put immediately before the word denied. Panc. 147 parijñātastvaṃ samyaṅ na suhṛt (I have clearly experienced you to be an unfriend).

When denying the whole statement, one is tolerably free where to put the negation. Commonly, two places are preferred: either at the head of the whole sentence — so regularly for rhetorical purposes, as in the case of antithesis, epanaphora, also in emphatical denials — or just before the verb. Yet, as has been said, any other place is admissible and very often met with, especially in poets.

Examples: na heading the sentence. Panc. 26 na dīnopari mahāntaḥ kupyantīti na tvaṃ tena nipātitaḥ (as men of superior rank do not feel angry towards a wretch, he has not killed you), Mudr. IV, p. 187 na mayā suciramapi vicārayatā teṣāṃ vākyārtho ‘dhigataḥ (though I have been reflecting on it quite a while, I do not understand what it is, they speak of); — of na just before the verb: Panc. 48 nāpito vaktuṃ na śaśāka, Hit. 95 ko ‘py upāyo ‘smākaṃ jīvanāya nāsti.

anaphora: Panc. I, 4 na sā vidyā na tad dānaṃ na tacchilpaṃ na sā kalā / arthārthibhir na tatsthairyaṃ dhanināṃ yan na gīyate (no knowledge, no munificence, no skill, no art, no perseverance can be imagined which is not praised in the wealthy by those who desire profit of them); — emphatic denial: Panc. 54 the weaver, who acts the part of Vishṇu says to the princess subhage nāhaṃ darśanapathaṃ mānuṣāṇāṃ gacchāmi.

Instances of another place, than at the head or be fore the verb: Daç. 198 tam alam asmi nāham uddhartum (I am not able to rescue him), Hit. 9 ahaṃ… na kathaṃ viśvāsabhūmiḥ, Kumâras. 5, 5 sutāṃ śaśāka menā na niyantumudyamāt, Panc. I, 27 kiṃ tena jātu jātena… ārohati na yaḥ svasya vaṃśasyāgre dhvajo yayā; ibid. II, 168 vāñchā nivartate nārthaiḥ = nārthair vāñchā ni-; Kathâs. 24, 171 tat kiṃ tvam eva mūlyena gṛhṇāsyābharaṇaṃ na tat.

Rem. na is sometimes by itself the whole predicate, the verb being implied. Daç. 156 tasmai ceyam anumatā dātum itarasmai na (she was destined for him, not for another), Panc. 116 sādhoḥ śikṣā guṇāya saṃpadyate nāsādhoḥ (education turns to advantage in a good man, but in a wicked one not so).

401. 文中におけるna

一般的な否定辞はnaである。これは単語・観念・記述全体を等しく否定する。単語を否定する場合には、否定される語の直前に置かれる。
Panc. 147 parijñātastvaṃ samyaṅ na suhṛt (I have clearly experienced you to be an unfriend)

記述全体を否定する場合、否定辞の置く場所はかなり自由である。ふつう2つの場所が好まれる：文全体の先頭—一般に対句（antithesis）、頭語反復（epanaphora）のような修辞的目的のため、また強い否定の場合—か、あるいは動詞の直前である。けれども、既に言ったように、特に詩文においては、いかなる場所にも置かれ得、みられる。

例：
・文頭にあるna
Panc. 26 na dīnopari mahāntaḥ kupyantīti na tvaṃ tena nipātitaḥ (as men of superior rank do not feel angry towards a wretch, he has not killed you)
Mudr. IV, p. 187 na mayā suciram api vicārayatā teṣāṃ vākyārtho ‘dhigataḥ (though I have been reflecting on it quite a while, I do not understand what it is, they speak of)

・動詞の直前にあるna
Panc. 48 nāpito vaktuṃ na śaśāka
Hit. 95 ko ‘py upāyo ‘smākaṃ jīvanāya nāsti

・頭語反復
Panc. I, 4 na sā vidyā na tad dānaṃ na tacchilpaṃ na sā kalā / arthārthibhir na tatsthairyaṃ dhanināṃ yan na gīyate (no knowledge, no munificence, no skill, no art, no perseverance can be imagined which is not praised in the wealthy by those who desire profit of them)

・強い否定
Panc. 54 the weaver, who acts the part of Vishṇu says to the princess subhage nāhaṃ darśanapathaṃ mānuṣāṇāṃ gacchāmi

・文頭や動詞の直前以外
Daç. 198 tam alam asmi nāham uddhartum (I am not able to rescue him)
Hit. 9 ahaṃ… na kathaṃ viśvāsabhūmiḥ
Kumâras. 5, 5 sutāṃ śaśāka menā na niyantumudyamāt
Panc. I, 27 kiṃ tena jātu jātena… ārohati na yaḥ svasya vaṃśasyāgre dhvajo yayā
ibid. II, 168 vāñchā nivartate nārthaiḥ = nārthair vāñchā ni-
Kathâs. 24, 171 tat kiṃ tvam eva mūlyena gṛhṇāsyābharaṇaṃ na tat

【補足】
naは、動詞が暗示されている場合、それ自体が述語全体であることがある。
Daç. 156 tasmai ceyam anumatā dātum itarasmai na (she was destined for him, not for another)
Panc. 116 sādhoḥ śikṣā guṇāya saṃpadyate nāsādhoḥ (education turns to advantage in a good man, but in a wicked one not so)

402. na combined with other particles.

The combinations of na with indefinite pronouns or pronominal adverbs to express none, no, neither, nowhere and the like are treated 282 and 288 R. 3.

When accompanying connective particles, na precedes them as a rule, as naca [cp. Latin neque], na vā, nāpi, na hi, na tu, na punaḥ, no [= na + u]. Cp. 429. With nu it becomes the interrogative particle nanu (413).

„Not even” is na… api, na… eva; „not at all” na jātuḥ; „not indeed” na khalu, na nūnam, na satyam etc.; „not yet” na tāvat. Panc. 30 na rātrāv apy adhiśete (even at night he did not find his rest); — M. 2, 94 na jātu kāmaḥ kāmānām upabhogena śāmyati (lust is by no means quenched by enjoyment); here cit is not rarely added, as Mhbh. 1, 49, 4 kalyāṇaṃ pratipatsyāmi viparītaṃ na jātu cit; — Çâk. I na khalu bāṇaḥ saṃnipātyo ‘yam asmin mṛduni mṛgaśarīre; — R. 2, 30, 35 na satyam; — Mhbh. 1, 24, 14 na tāvad dṛśyate sūryaḥ (the son is not yet visible).

Rem. 1. no at the outset served to signify the negation + the adversative particle = »but not”, yet u having almost got obsolete in the classic dialect, no is sometimes considered almost a synonym of the simple na and is used chiefly in poetry instead of it either as an emphatic negation, or for metrical purposes. See f. i. Mṛcch. IV, p. 135 no mubṇāmy abalām etc; ibid. IX, p. 314; Panc. II, 153; V, 24.

Rem. 2. The archaic dialect possessed a negation net = na + it. It is sometimes a mere negation, but commonly it is = »lest”, then it is construed with the conjunctive mood (leṭ), cp. 355 R. 1.

402. 他の不変化辞と結びつくna

naと不定代名詞・代名詞的副詞の結びついたものに関しては282および288-補足3で扱った。

接続詞を伴う場合、naは原則としてそれらに先行する：na ca（cp. Latin, neque）、na vā、nāpi、na hi、na tu、na punaḥ、no [= na + u]など。429を参照。nuを伴う場合は疑問詞nanuになる（413）。

その他は以下の通り：
「…でさえない」（not even）＝na… api、na… eva
「少しも…ない」（not at all）＝na jātuḥ
「まったく…でない」（not indeed）＝na khalu、na nūnam、na satyam etc.
「まだ…ない」（not yet）＝na tāvat
Panc. 30 na rātrāv apy adhiśete (even at night he did not find his rest)
M. 2, 94 na jātu kāmaḥ kāmānām upabhogena śāmyati (lust is by no means quenched by enjoyment)

citが付加されることは稀でない。
Mhbh. 1, 49, 4 kalyāṇaṃ pratipatsyāmi viparītaṃ na jātu cit
Çâk. I na khalu bāṇaḥ saṃnipātyo ‘yam asmin mṛduni mṛgaśarīre
R. 2, 30, 35 na satyam
Mhbh. 1, 24, 14 na tāvad dṛśyate sūryaḥ (the son is not yet visible)

【補足1】
noは当初、否定＋逆接の不変化辞＝「だがしかし」（but not）を表していた。が、古典サンスクリットにおいてuは廃れており、noは単なるnaのほぼ同義語と見なされることがあり、主に詩文において、強調された否定として、あるいは韻律的な目的で、naの代わりに用いられることがある。
Mṛcch. IV, p. 135 no mubṇāmy abalām

ibid. IX, p. 314；Panc. II, 153; V, 24なども参照せよ。

【補足2】
古い言葉遣いには、否定辞net（＝na＋it）がある。単なる否定であることもあるが、ふつうは「…しないように」（lest）を意味し、その場合は接続法（leṭ）と文法的に結びつく。355-補足1をみよ。

403. a- or an.

The negation a- — an — is only used as the first member of compounds, both bahuvrîhis, and tatpurushas, see 218 and 223 c). In tatpurushas its force is not always the same. amitra f. i. not only denotes „not a friend” but also the very opposite of mitra, viz. „foe.” Of the latter kind are sundry common words, as analpa (much), aneka (many), ayaśaḥ (dishonour). The former type involves identity of meaning with the separate negation na, f. i. Daç. 69 aihikasya sukhasyābhājanaṃ jano ‘yam (I am no vessel for wordly pleasure), Panc. 62 teṣāṃ viyogaṃ draṣṭum aham asamarthaḥ = -na samarthaḥ, Daç. 199 kadācid apy avitṛṣṇo guṇeṣu (not a single moment [he was] not thirsting for virtue).

Further a- in tatpurushas may denote »all except this,” abrāhmaṇaḥ = »anybody but a brahman.” M. 5, 18 in the list of eatable animals it is said bhakṣyān… āhur anuṣṭrāṃś caikatodataḥ, Kull. comments tathoṣṭravarjitān ekadantapaṃkty upetān.

Rem. na is not wholly excluded from compounds, but it is rarely used so, f. i. nacireṇa = acireṇa (soon) etc.; nātidṛre (not far), napuṃsaka (eunuch; [the] neuter [gender]).

403. 否定辞a(n)-

否定辞a(n)-は、bahuvrīhiとtatpuruṣaの両方で、合成語の最初の要素としてのみ、用いられる。218と233-cをみよ。tatpuruṣaでは、その効力は常に同じである。amitraは例えば「非-友人」を表すのみでなく、mitraの正反対、すなわち「敵」をも表す。後者の類については、analpa（少なくない＝多くの＝much）、aneka（1つでない＝多くの＝many）、ayaśaḥ（不名誉）などのような種々の常用語がある。前者の類は、別の否定辞naと同じ意味を含む：
Daç. 69 aihikasya sukhasyābhājanaṃ jano ‘yam (I am no vessel for wordly pleasure)
Panc. 62 teṣāṃ viyogaṃ draṣṭum aham asamarthaḥ = -na samarthaḥ
Daç. 199 kadācid apy avitṛṣṇo guṇeṣu (not a single moment [he was] not thirsting for virtue)

加えて、tatpuruṣaのa-は「これ以外のすべて」（all except this）を表しうる；abrāhmaṇaḥ＝「バラモン以外の誰でも」。
M. 5, 18 in the list of eatable animals it is said bhakṣyān… āhur anuṣṭrāṃś caikatodataḥ
Kull. comments tathoṣṭravarjitān ekadantapaṃkty upetān

【補足】
naは完全に合成語から除外されるわけではなく、稀に合成語の一部として用いられる；nacireṇa＝acireṇa（すぐに）の他、nātidṛre（遠くない）、napuṃsaka（去勢された男；中性）など。

404.

a- may be compounded with verbal forms, viz. participles, gerunds and infinitives. Panc. 67 anicchann api (though not wishing it); Kum. 1, 37 Pârvatî being taken in his arms by Çiva, is said to ascend bis shoulder ananyanārīkamanīyam aṅkam (— not to be cherished by other women); — Panc. 69 na yujyate svāminas tasya sāmarthyam aviditvā gantum (it does not befit my master to go without having experienced his strength), Daç. 75 svabhavanam agatvaiva tam ṛṣim abhāṣata; — R. 2, 48, 11 nainaṃ śakṣyanty anarcitum (they cannot help honouring him), Pat. I, p. 230 ayam api yogaḥ śakyo ‘vaktum (this role, too, might have remained unsaid), Of a- with inf. I know no instances except such as are construed with the verb śak.

Rem. A vârtt. on P. 6, 3, 73 allows a- also put to the finite verb, provided that it be intended to express blame, as apacasi tvaṃ jālma, as if we should say: »you miscook” = »you do not cook well.”

404. 承前

否定辞a-は、分詞・絶対分詞・不定詞のような動詞形とも複合しうる。
Panc. 67 anicchann api (though not wishing it)
Kum. 1, 37 Pârvatî being taken in his arms by Çiva, is said to ascend bis shoulder ananyanārīkamanīyam aṅkam (— not to be cherished by other women)
Panc. 69 na yujyate svāminas tasya sāmarthyam aviditvā gantum (it does not befit my master to go without having experienced his strength)
Daç. 75 svabhavanam agatvaiva tam ṛṣim abhāṣata
R. 2, 48, 11 nainaṃ śakṣyanty anarcitum (they cannot help honouring him)
Pat. I, p. 230 ayam api yogaḥ śakyo ‘vaktum (this role, too, might have remained unsaid)

不定詞を伴うa-に関して、√śakと結びつくものを除いて、私は用例を知らない。

【補足】
vârtt. on P. 6, 3, 73は、非難を表すことを目的とする限りで、定動詞にa-を付すことを許す。例えば、我々がyou miscook＝you do not cook wellと言うべき場合だと、apacasi tvaṃ jālmaとなる具合に。

405. mā.

mā is the proper negation to be used with the imperative and its concurrent idioms; in other terms it expresses prohibition, or in a wider sense the desire to keep off. Examples of its employment with imperative, optative, aorist without augment have been given 353 and 354. A strong prohibition is not rarely expressed by the sole mā or by maivam (not so) with ellipsis of the verb; mā tāvat signifies reprobation, as Mâlav. I, p. 3.

With imperative mā is also used, if the imperative expresses doubt or uncertainty. Mhbh. 14, 6, 8 gaccha vā mā vā (you are free to go or not [as you like]). In the same meaning also with liṅ, as Panc, I, 225 viṣaṃ bhavatu mā bhūyāt (there may be poison or not). Moreover mā with liṅ may express solicitude. Mṛcch. III, p. 124 aye cirayati maitreyaḥ / mā nāma vaiklavyādakāryaṃ kuryāt (Maitreya tarries long, in his distress I hope he will do nothing unbecoming). As to mā with the future in epic poetry and in the prâkṛts, see 353R. 4.

Rem. 1. When subjoined to some chief sentence, mā admits of being translated by »lest,” as Mhbh. 5, 37, 45 mā vanaṃ cchinddhi savyāghraṃ mā vyāghrā nīnaśanvanāt (do not destroy the forest with tigers, lest the tigers should disappear from the forest), cp. ibid. 1, 30, 15 quoted 353 R. 4. (*1). In other terms, mā with liṅ, aorist or future may be synonymous with yathā na or yena na. — In epic poetry na with optative is also used = »lest;” instances are not rare. Mhbh. 1, 154, 35 śīghraṃ gacchāma bhadraṃ te na no vidyāt suyodhanaḥ (let us go instantaneously, lest Duryodhana should know of us), ibid. 1, 56, 23 tat te dadyāṃ varaṃ vipra na nivartetkraturmam, R. 2, 63, 43 taṃ prasādaya na tvāṃ śapet, Nala. 14, 14 etc. (*2).

Rem. 2. na, not mā, is the negation to be used with the potential mood, in hypothetical sentences, in general precepts and with the liṅ taught 343 e.). (*3). Nala. 13, 42 Damayantî says the conditions upon which she will be a maid-servant: ucchiṣṭaṃ naiva bhuñjīyāṃ na kuryāṃ pādadhāvanam / na cāhaṃ puruṣān anyān prabhāṣeyam, here na, not mā, is in its place.

(*1)
Panc. 325 mā = »lest” is construed with a present: drāgācchāmi mā kaścin mamāpy anartho bhavati. Instead of bhavati one would rather expect bhavet.

(*2)
Sometimes na is construed so even with the future in -syati. Mhbh. 1, 146, 30 bhaimaṃ ca bilamadyaiva karavāma susaṃvṛtam / … na nas tatra hutāśaḥ saṃpradhakṣyati.

(*3)
mā… yadi = »if not” I have met with Mâlat. IX, p. 160: akariṣyad asau pāpam atiniṣkaruṇaiva sā / mābhaviṣyam ayaṃ tatra yadi tatparipatthinī. But mābha- may be a false reading instead of nābha-.

405. mā

māはIpv.と、それと同じはたらきをするものに用いられる固有の否定辞である；言い換えると、これは禁止を、あるいはより広い意味で「…させないことの願望」（the desire to keep off）を表す。Ipv.・Opt.・オーグメント無しのaor.を伴うmāの用例は353と354で扱った。強い禁止が単なるmāや、動詞の省略を伴うmaivam（そのようにするべからず）は稀でない；mā tāvatはMâlav. I, p. 3のように非難を表す。

Ipv.が疑いや不確実さを表す場合、Ipv.を伴ってmāが用いられる。
Mhbh. 14, 6, 8 gaccha vā mā vā (you are free to go or not [as you like])

同じ意味でOpt.（liṅ）を伴うこともある。
Panc, I, 225 viṣaṃ bhavatu mā bhūyāt (there may be poison or not)

さらに、Opt.（liṅ）を伴うmāは憂慮を表しうる。
Mṛcch. III, p. 124 aye cirayati maitreyaḥ / mā nāma vaiklavyādakāryaṃ kuryāt (Maitreya tarries long, in his distress I hope he will do nothing unbecoming)

Fut.を伴うmāは叙事詩とプラークリットで用いられる。353-補足4をみよ。

【補足1】
主文に従属する場合、māは「…するといけないから」（lest）で翻訳されることを許す。
Mhbh. 5, 37, 45 mā vanaṃ cchinddhi savyāghraṃ mā vyāghrā nīnaśanvanāt (do not destroy the forest with tigers, lest the tigers should disappear from the forest)

353-補足4に引用されているibid. 1, 30, 15も参照せよ（*1）。言い換えると、Opt.（liṅ）・aor.・Fut.を伴うmāは、yathā naやyena naと同義でありうる。—叙事詩において、Opt.を伴うnaも「…するといけないから」（lest）として用いられる。用例は稀でない。
Mhbh. 1, 154, 35 śīghraṃ gacchāma bhadraṃ te na no vidyāt suyodhanaḥ (let us go instantaneously, lest Duryodhana should know of us)
ibid. 1, 56, 23 tat te dadyāṃ varaṃ vipra na nivartetkraturmam
R. 2, 63, 43 taṃ prasādaya na tvāṃ śapet

他にはNala. 14, 14等（*2）。

【補足2】
māではなくnaが、仮定文において、訓示一般や343-eに述べたOpt.（liṅ）〔の用法＝総称的意味をもつ関係文〕で、可能法（potential mood）を伴って用いられる（*3）。
Nala. 13, 42 Damayantî says the conditions upon which she will be a maid-servant: ucchiṣṭaṃ naiva bhuñjīyāṃ na kuryāṃ pādadhāvanam / na cāhaṃ puruṣān anyān prabhāṣeyam

（*1）
Panc. 325 drāgācchāmi mā kaścin mamāpy anartho bhavati

ここで「…するといけないから」（lest）のmāは現在時制に係っている。〔本来であれば〕bhavatiよりbhavetが望まれる。

（*2）
naは単純未来-syatiに係ることさえある。
Mhbh. 1, 146, 30 bhaimaṃ ca bilamadyaiva karavāma susaṃvṛtam / … na nas tatra hutāśaḥ saṃpradhakṣyati

（*3）
mā… yadi（＝「もし…でなければ」）は以下の例がある：
Mâlat. IX, p. 160 akariṣyad asau pāpam atiniṣkaruṇaiva sā / mābhaviṣyam ayaṃ tatra yadi tatparipatthinī

が、mābha-はnābha-の誤読であろう。

406. Two negations equivalent to a strong affirmation.

Two negations in the same sentence are equivalent to a strong affirmation. Ch. Up. 4, 4, 5 naitad abrāhmaṇo vivaktum arhati (no one but a brahman can thus speak out), R. 2, 30, 31 na khalv ahaṃ na gaccheyam (I cannot but go, indeed), ibid. 2, 32, 46 na tatra kaścin na babhūva tarpitaḥ (there was no one there but was made content), Mâlav. epilogue āśāsyamīti vigamaprabhṛti prajānāṃ saṃpatsyate na khalu gopnari nāgnimitre, comm. na khalu saṃpatsyata iti na / api tu saṃpatsyata eva (*1).

(*1)
R. 3, 47, 8 nādya bhokṣye na ca svapsye na pāsye kadācana is an instance of emphatic denial by means of repeating the negation, unless the reading be false and we must read na pāsye ca kadācana. — In Panc. 116 the words mama vacanam aśṛṇvannātmanaḥ śāntimapi vetsi are erroneously resolved thus aśṛṇvan nātmanaḥ-, they are = aśṛṇvan + ātmanaḥ.

406. 二重否定は強い肯定と等しい

同じ文にある2つの否定辞〔＝二重否定〕は強い肯定と等しい。
Ch. Up. 4, 4, 5 naitad abrāhmaṇo vivaktum arhati (no one but a brahman can thus speak out)
R. 2, 30, 31 na khalv ahaṃ na gaccheyam (I cannot but go, indeed)
ibid. 2, 32, 46 na tatra kaścin na babhūva tarpitaḥ (there was no one there but was made content)
Mâlav. epilogue āśāsyamīti vigamaprabhṛti prajānāṃ saṃpatsyate na khalu gopnari nāgnimitre
comm. na khalu saṃpatsyata iti na / api tu saṃpatsyata eva （*1）

（*1）
R. 3, 47, 8 nādya bhokṣye na ca svapsye na pāsye kadācana

上記例文は、読みが間違っていてna pāsye ca kadācanaと読まねばならないのでないなら、強調された否定、すなわち繰り返し否定の用例である。
Panc. 116 mama vacanam aśṛṇvann ātmanaḥ śāntimapi vetsi

これが誤って分解されるとaśṛṇvan nātmanaḥ-になる。これはaśṛṇvan＋ātmanaḥである。

407. Negation when omitted?

If two or more negative sentences are to be connected, the negation is often put but once. So na… ca may be = „neither… nor, not… nor”; na… api = „not… not even;” na… vā = „not… nor”. This omission of the negation in the second link is necessary in the idiom na… yathā or iva „not… no more than.” R. 2, 59, 8 puṣpāṇi… nātibhānty alpagandhīni phalāni ca yathā puram (the flowers do not glisten… nor do the fruits as before), M. 4, 56 nāpsu mūtraṃ purīṣaṃ vā ṣṭhīvanaṃ vā samutsṛjet (neither… nor… nor), Panc. IV, 53 mātā yasya gṛhe nāsti bhāryā ca priyavādinī / araṇye etena gantavyam; — Bhoj. 15 na taṃ rājānamicchanti prajāḥ ṣaṇḍamiva striyaḥ (such a king is not desired by his subjects, no more than a eunuch is by women); R. 3, 47, 37 nāhaṃ śakyā tvayā spraṣṭum ādityasya prabhā yathā (— no more than the sunshine).

But, in asyndetical connection of negative sentences the negation is always repeated, cp. Panc. I, 4 in 401.

407. 否定辞の省略

2つ以上の否定文が連結している場合、否定辞はしばしば一度しか置かれない。よってna… caは「AでもBでもない」（neither… nor, not… nor）、na… apiは「AでなくBでさえもない」（not… not even）、na… vāは「Aでなく、あるいはBでもない」（not… nor）となる。2つ目の否定文以降におけるこの否定辞の省略は、na… yathā (iva)＝「…は…以上でない」（not… no more than）のイディオムには不可欠である。
R. 2, 59, 8 puṣpāṇi… nātibhānty alpagandhīni phalāni ca yathā puram (the flowers do not glisten… nor do the fruits as before)
M. 4, 56 nāpsu mūtraṃ purīṣaṃ vā ṣṭhīvanaṃ vā samutsṛjet (neither… nor… nor)
Panc. IV, 53 mātā yasya gṛhe nāsti bhāryā ca priyavādinī / araṇye etena gantavyam
Bhoj. 15 na taṃ rājānamicchanti prajāḥ ṣaṇḍamiva striyaḥ (such a king is not desired by his subjects, no more than a eunuch is by women)
R. 3, 47, 37 nāhaṃ śakyā tvayā spraṣṭum ādityasya prabhā yathā (— no more than the sunshine)

けれども、否定文の繋がりに接続詞がない（asyndetical）場合、否定辞は常に繰り返される。401のPanc. I, 4を参照せよ。