433.

In Section II-V we have treated of the different constituent elements of the sentence. This last part of the Syntax will deal with the various ways, in which sentences are linked together. Two main categories are here to be distinguished, 1. coordination, when — grammatically speaking — there is equality of rank between the sentences conjoined, 2. subordination, that is such a union, as makes one of the links depend upon the other, so as to constitute a period made up of a chief sentence and a clause or subordinate sentence. The former class is generally characterized by such particles as have been dealt with in the last chapter of the preceding Section, the latter class by relatives.

Occasionally Sanskrit prefers coordination in such cases in which our language would rather use the other mode of junction, and inversely.

Example of coordination in Sanskrit, subordination with us: Mṛcch. III, p. 116 etadgarhitaṃ karma nindāmi ca karomi ca (though blaming it I do it).

Example of subordination in Sanskrit, coordination with us: Daç. 30 ratnaṃ tatraikam adrākṣam / tad ādāya gatvā kaṃcanādhvānamambaramaṇeratyuṣṇatayā gantum akṣamaḥ… kim api devāyatanaṃ praviṣṭaḥ etc. In translating such sentences as this there is, as a rule, a greater deal of coordination in English, f. i. »I saw there [in the water] a jewel, I took it and went on, until being tired by the exceeding glow of the sun, I entered some temple.” Cp. 14, I.

433. 文の接続総説

2-5部において、様々な文の構成要素を扱ってきた。このsyntaxの最後のパートは、文が互いに接続する様々な仕方を扱うであろう。2つの主要なカテゴリは以下のように特徴づけられる：
1. 等位（coordination）。文法に則って話すとき、接続される文の間の等級が等しい場合。
2. 従属（subordination）。すなわち、主文および〔その他の〕節、あるいは従属文からなる掉尾文（period）を構成するように、接続されているうちのあるものを他のものに依存させるような接続である。
前者の種類は一般的に、前のセクションの最後の章で扱われたような不変化辞によって、後者の種類は関係詞によって、特徴付けられる。

サンスクリットは、我々の言語で〔等位接続ではなく〕むしろ他の接続の仕方が用いられるような場合、等位接続を好む。逆も然り。

例文：
・等位
Mṛcch. III, p. 116 etadgarhitaṃ karma nindāmi ca karomi ca (though blaming it I do it)

・従属
Daç. 30 ratnaṃ tatraikamadrākṣam / tad ādāya gatvā kaṃcanādhvānamambaramaṇeratyuṣṇatayā gantum akṣamaḥ… kim api devāyatanaṃ praviṣṭaḥ

このような文を翻訳する際には、原則として、英語における等位が多く用いられる。例えば»I saw there [in the water] a jewel, I took it and went on, until being tired by the exceeding glow of the sun, I entered some temple.”など。14-1をみよ。

434. Coordination by means of:

Coordination, though chiefly expressed by little par­ticles, as ca, is not exclusively signified by them. The demonstrative pronoun, especially sa, may be a fit instrument for annexing a new sentence. Sometimes both particle and pronoun are wanting, and sentences are simply put together: the so-called asyndeton.

434. 等位接続

等位接続は、主にcaのようなわずかな不変化辞で表されるが、それらによって排他的に指示されるわけではない。特にsaのような指示代名詞が、新しい文を接続することに適当でありうる。不変化辞と代名詞が欠落しており、文が単にそのまま共に置かれることがある：いわゆる接続詞省略（asyndeton）である。

435. 1. the demonstrative.

1. As to the demonstrative, some instances have been given 275. I add one more from the beginning of the Pancatantra asti dākṣiṇātye janapade mahilāropyaṃ nāma nagaram / tatra… amaraśaktir nāma rājā babhūva / tasya trayaḥ putrāḥ… babhūvaḥ. Nothing prevents the employment of both dem. pronoun and particle together. So often so ‘pi.

The acc. neuter tat and the abl. neuter tasmāt, when = „therefore, for this reason,” have wholly got the nature of particles. Likewise tena.

435. 指示代名詞

1. 指示代名詞に関して、いくつかの例は275で提示した。もう1つ、Pañcatantraの冒頭を加えておく：
asti dākṣiṇātye janapade mahilāropyaṃ nāma nagaram / tatra… amaraśaktir nāma rājā babhūva / tasya trayaḥ putrāḥ… babhūvaḥ

指示代名詞と助詞とをともに用いることも可能である。よってしばしばso ‘piとなる。「そこで」（therefore）、「このため」（for this reason）を表すn.acc.のtatとn.abl.のtasmātは、完全に不変化辞としての性質を得ている。tenaも同様。

436. 2. the asyndeton.

II. The asyndeton is mostly met with either in short statements, to express antithesis, or for rhetorical purposes, especially where the speaker is excited. Panc. 26 asty evaṃ sa mahātmā vayaṃ kṛpaṇāḥ (so it is, he is a Lord and we are wretches), ibid. 113 na te doṣo ‘yaṃ svāmino doṣaḥ (it is not your fault, but that of your master), Mudr. III, p. 106 anubhūyata evaitannāśāsyate (this is already a real possession, not an expected one), Daç. 16 kiṃ karomi kva gacchāmi bhavaddhir na kim adarśi (what shall I do? whither shall I go? have you not seen [him]?). Panc. 134 satvaram āgaccha gurutaraṃ prayojanam asti, here the second sentence enunciates the reason of the former one, but there is no causal particle. In a similar way vā is omitted in the passionate declaration of Damayantî (Nala. 4, 4) yadi tvaṃ bhajamānāṃ māṃ pratyākhyāsyasi mānada / viṣam agniṃ jalaṃ rajjumāsthāsye tava kāraṇāt, likewise Kumâras. 6, 12 strī pumānityanāsthaiṣā vṛttaṃ hi mahitaṃ satām (whether man or woman, it matters not —).

436. 接続詞省略

2. 接続詞省略（asyndeton）は、ほとんど、対照を表す短い記述か、どこに話者が注目しているかを表すような修辞的目的において見られる。
Panc. 26 asty evaṃ sa mahātmā vayaṃ kṛpaṇāḥ (so it is, he is a Lord and we are wretches)
ibid. 113 na te doṣo ‘yaṃ svāmino doṣaḥ (it is not your fault, but that of your master)
Mudr. III, p. 106 anubhūyata evaitan nāśāsyate (this is already a real possession, not an expected one)
Daç. 16 kiṃ karomi kva gacchāmi bhavaddhir na kim adarśi (what shall I do? whither shall I go? have you not seen [him]?)
Panc. 134 satvaram āgaccha gurutaraṃ prayojanam asti

最後の例文について、2番目の文が1番目の文の理由を示してるいが、因果関係はない。似たような仕方で、vāは、Damayantīの情熱的な声明において省略される：
Nala. 4, 4 yadi tvaṃ bhajamānāṃ māṃ pratyākhyāsyasi mānada / viṣam agniṃ jalaṃ rajjumāsthāsye tava kāraṇāt

以下も同様：
Kumâras. 6, 12 strī pumānityanāsthaiṣā vṛttaṃ hi mahitaṃ satām (whether man or woman, it matters not —)

437. 3. particles.

III. When treating of sentences connected by particles it is best to keep apart the logical categories.

Copulative particles.

Mere copulation is denoted by ca, api, atha — either single or combined, as api ca, cāpi, athāpi —, by kiṃ ca, aparam, anyac ca, by tataḥ and tataś ca. They answer to English and, also, likewise, moreover, further, then, thereupon etc. They are not quite synonymous, and each of them may have its proper sphere (as tataḥ to subjoin what is subsequent in time, kiṃ ca, aparam, anyac ca to signify the importance of what is added, atha to import a change of the scene, of the action, of the actors etc.), yet it is neither easy nor necessary to draw the boundary-lines sharply between them.

Examples: 1. ca. Daç. 83 niśi vayam imāṃ purīṃ praviṣṭā daṣṭaś ca mamaiva nāyako darvīkareṇa; — 2. api. Mudr. II, p. 69 priyaṃvadaka… viśramyatāṃ parijanena / tvam api svamadhikāramaśūnyaṃ kuru (Priy., my attendants may keep their rest and you, discharge your duty); — 3. atha. R. 3, 14, 4 sa taṃ pitṛsakhaṃ matvā pūjathāmāsa rāghavaḥ / … tasya kulamavyagramatha papraccha nāma ca, Panc. 3 the king first spoke to Vishṇuçarman, »then the other replied” atha viṣṇuśarmā taṃ rājānamūce, — 4. kiṃ ca. Panc. 214 kim atra cinyate / avicāritam ayaṃ hantavyaḥ the reasons, why he is to be killed are then given: yataḥ… kiṃ ca… uktaṃ… śrūyate ca (for… moreover… then one says… it is also taught); — 5. aparam. Panc. 135 madāśrayāḥ sarvā ete varākāḥ / aparaṃ svakudumbaṃ parityajya samāgatāḥ (all these poor fellows are depending on me, besides they have left their families in order to join me), ibid. IV, 65 mitraṃ hy amitratāṃ yātam aparaṃ (secondly) me priyā mṛtā gṛham anyena ca (moreover) vyāptam; — 6. anyac ca. Panc. 168 a heavenly being prevents Somilaka from suicide, and says maivaṃ sāhasaṃ kuru… tadgaccha svagṛhaṃ prati / anyac ca bhavadīyasāhasenāhaṃ tuṣṭaḥ; — 7. tataḥ. Daç. 138 ahaṃ tu… tvayā praveśayiṣye / tataḥ pitaramujjīvya tadabhirucitenābhyupāyena ceṣṭiṣyāmaḥ (you must make me enter, then recall our father into life and act in the way that shall please him).

Rem. 1. atha is not seldom= »now”, fr. or. Panc. 94 kasmiṃś cij jalāśaye… trayo matsyāḥ santi / atha kadācit taṃ jalāśayaṃ dṛṣṭvā gacchaddhir matsyajīvibhir uktam (in some pond there were three fishes. Now, one day fishermen passed, looked at that pond and said).

Rem. 2. ca, api, atha are sometimes to be rendered by but, yet, nevertheless. See 441.

437. 不変化辞

3. 不変化辞によって接続された文を扱う場合には、その論理的カテゴリを分離するとよい。

○接続詞的不変化辞

単なる等位接続は、ca、api、athaによって表される。単体で用いられるか、あるいはapi ca、cāpi、athāpi、kiṃ ca、aparam、anyac ca、およびtataḥにtataś ca、のような結合した形で用いられる。これらは英語のand、also、likewise、moreover、further、then、thereuponなどに対応する。これらは完全に同義ではなく、それぞれが適切な領域を持ちうる（tataḥ は時間的に後続するものに、kiṃ ca、aparam、anyac caはそれが付加された語の重要性を示すために、athaは場面・行為・行為者の変化などを表すために、それぞれ付加される）が、それらの間にはっきりと境界線を引くことは容易でなく、その必要もない。

例：
1. ca
Daç. 83 niśi vayam imāṃ purīṃ praviṣṭā daṣṭaś ca mamaiva nāyako darvīkareṇa

2. api
Mudr. II, p. 69 priyaṃvadaka… viśramyatāṃ parijanena / tvam api svamadhikāramaśūnyaṃ kuru (Priy., my attendants may keep their rest and you, discharge your duty)

3. atha
R. 3, 14, 4 sa taṃ pitṛsakhaṃ matvā pūjathāmāsa rāghavaḥ / … tasya kulamavyagramatha papraccha nāma ca
Panc. 3 the king first spoke to Vishṇuçarman, »then the other replied’’ atha viṣṇuśarmā taṃ rājānamūce

4. kiṃ ca
Panc. 214 kim atra cinyate / avicāritam ayaṃ hantavyaḥ the reasons, why he is to be killed are then given: yataḥ… kiṃ ca… uktaṃ… śrūyate ca (for… moreover… then one says… it is also taught)

5. aparam
Panc. 135 madāśrayāḥ sarvā ete varākāḥ / aparaṃ svakudumbaṃ parityajya samāgatāḥ (all these poor fellows are depending on me, besides they have left their families in order to join me)
ibid. IV, 65 mitraṃ hy amitratāṃ yātam aparaṃ (secondly) me priyā mṛtā gṛham anyena ca (moreover) vyāptam

6. anyac ca
Panc. 168 a heavenly being prevents Somilaka from suicide, and says maivaṃ sāhasaṃ kuru… tadgaccha svagṛhaṃ prati / anyac ca bhavadīyasāhasenāhaṃ tuṣṭaḥ

7. tataḥ
Daç. 138 ahaṃ tu… tvayā praveśayiṣye / tataḥ pitaram ujjīvya tadabhirucitenābhyupāyena ceṣṭiṣyāmaḥ (you must make me enter, then recall our father into life and act in the way that shall please him)

【補足1】
athaが「さて」（now、フランス語ではor）であることは稀でない。
Panc. 94 kasmiṃś cij jalāśaye… trayo matsyāḥ santi / atha kadācit taṃ jalāśayaṃ dṛṣṭvā gacchaddhir matsyajīvibhir uktam (in some pond there were three fishes. Now, one day fishermen passed, looked at that pond and said)

【補足2】
ca、api、athaは「けれども」（but）、「しかしそれでも」（yet）、「それにも関わらず」（nevertheless）で翻訳されることがある。441をみよ。

438.

ca… ca, api… api, ca… api etc. = „as well as;” „not only… but also.” Utt. II, p. 29 visṛṣṭaś ca… medhyo ‘śva upakalpitāś ca yathāśāstraṃ tasya rakṣitāras teṣām adhiṣṭhātā lakṣmaṇātmajaś ca… sādhanānvito ‘nuprahitaḥ (not only the sacrificial horse has been loosed to roam at will, but also guards have been appointed to it according to the ritual, and Laxmana’s son has been sent after it).

Rem. 1. The archaic dialect has also the combination uta… uta. The old verse uta tvaḥ paśyan na dadarśa vācam uta tvaḥ śṛṇvan na śṛṇoty enām is commented on by Yâska in this way apy ekaḥ paśyan na paśyati vācam api ca śṛṇvan na śṛnoty enām (see Nir. 1, 19).

Rem. 2. A repeated ca may occasionally denote simultaneousness. Kumâras. 3, 58 umā ca śambhoḥ samāsasāda pratihārabhūmim / yogāt sa ca… upārarāma (Umâ reached the entrance of Çiva’s hermitage, and at the same time Çiva ceased his mystic exercises), cp. ibid. vs. 66, Ragh. 3, 40; 10, 6; Kathâs. 18, 120.

438. ca…ca、api…api、ca…api

ca… ca、api… api、ca… apiなどは「…はもちろんのこと…も」（as well as）や「…だけでなく…も」（not only… but also）と等しい。
Utt. II, p. 29 visṛṣṭaś ca… medhyo ‘śva upakalpitāś ca yathāśāstraṃ tasya rakṣitāras teṣām adhiṣṭhātā lakṣmaṇātmajaś ca… sādhanānvito ‘nuprahitaḥ (not only the sacrificial horse has been loosed to roam at will, but also guards have been appointed to it according to the ritual, and Laxmana’s son has been sent after it)

【補足1】
ヴェーダ語にはuta… utaの組み合わせもある。古い詩のuta tvaḥ paśyan na dadarśa vācam uta tvaḥ śṛṇvan na śṛṇoty enāmは、Yāskaに以下のように注釈されている：apy ekaḥ paśyan na paśyati vācam api ca śṛṇvan na śṛnoty enām（Nir. 1, 19）

【補足2】
繰り返されるcaは同時性（simultaneousness）を表すことがある。
Kumâras. 3, 58 umā ca śambhoḥ samāsasāda pratihārabhūmim / yogāt sa ca… upārarāma (Umâ reached the entrance of Çiva’s hermitage, and at the same time Çiva ceased his mystic exercises)

ibid. vs. 66, Ragh. 3, 40; 10, 6; Kathâs. 18, 120も参照のこと。

439.

The foresaid particles are also used to connect three or more links. In enumerations, it is regular to put tāvat in the first link (cp. 399). Panc. 281 ekas tāvad gṛhabhaṅga aparas tvad vidhena mitreṇa saha cittaviśleṣaḥ (in the first place the loss of my dwelling, then the alienation of such a friend as you). The complete set of particles is: ekaṃ tāvat, ādau tāvat or prathamaṃ tāvat in the first link, aparam or atha or tataḥ or anyac ca etc. in the second and other links. Panc. 67 the lion chides the hare, who has been despatched to him by the other animals ekaṃ tāvat tvaṃ laghuḥ prāpto ‘paraṃ velātikrameṇa, Panc. 181 ādau tāvad vittanāśas tataḥ parivārabhraṃśas tato deśatyāgas tato mitraviyogaḥ, Mudr. III p. 173 the three links of an argumentation are marked by tāvat, tataḥ and ataḥ.

439. 3語以上の接続

前述の不変化辞は、〔2者間だけでなく〕3つ以上のものを接続するためにも用いられる。列挙に際しては、ふつう〔列挙されるうちの〕最初の語にtāvatを付す（399）。
Panc. 281 ekas tāvad gṛhabhaṅga aparas tvad vidhena mitreṇa saha cittaviśleṣaḥ (in the first place the loss of my dwelling, then the alienation of such a friend as you)

このような不変化辞の一式は以下の通り：最初の語にはekaṃ tāvat、ādau tāvat、prathamaṃ tāvat、2つ目以降の語にはaparam、atha、tataḥ、anyac ca等。
Panc. 67 the lion chides the hare, who has been despatched to him by the other animals ekaṃ tāvat tvaṃ laghuḥ prāpto ‘paraṃ velātikrameṇa
Panc. 181 ādau tāvad vittanāśas tataḥ parivārabhraṃśas tato deśatyāgas tato mitraviyogaḥ

また、Mudr. III p. 173では論証の3つの節がtāvat、tataḥ、ataḥで示されている。

440. Disjunction.

Disjunctive sentences are characterized by vā, or vā… vā, yadi vā, athavā. See 428 and 426.

Another kind of disjunction is that represented by „some… others… others again” and the like. Here indefinite pronouns are to be employed, as kecit… kecit, kecit or eke… apare, anye etc. Likewise the adverbs made of them. Mudr. IV, p. 138 mantrabhaṅgabhayād rājñāṃ kathayanty anyathā puraḥ / anyathā vivṛtārtheṣu svāirālāpeṣu mantriṇaḥ.

440. 選言

選言文はvā、vā… vā、yadi vā、athavāによって特徴づけられる。428と426をみよ。

別の類の選言があり、それは「あるものは…別のものは…また別のものは…」（some… others… others again）などに代表されるものである。この場合、kecit… kecitやkecit / eke… apare、anyeなどの不定代名詞が用いられる。それらから作られる副詞も同様。
Mudr. IV, p. 138 mantrabhaṅgabhayād rājñāṃ kathayanty anyathā puraḥ / anyathā vivṛtārtheṣu svāirālāpeṣu mantriṇaḥ

441. Antithesis.

Antithesis may be variously denoted. In the first place it may be expressed by adversative particles, viz. tu (429), param, punaḥ, also by such combinations as kiṃ tu, paraṃ tu, paraṃ kiṃ tu. Further ca, api, atha may be = on the other hand, on my-, your-, his part, again etc., or if stronger antithesis is implied, = but, yet. Nor is the asyndeton rare, in which case it is the mere arrangement of the two contrasting ideas, by which the antithesis appears, see 436.

Examples: a.) antithesis expressed by adversative particles. — tu. Mṛcch. IV, p. 141 striyo hi nāma nisargādeva paṇḍitāḥ / puruṣāṇāṃ tu pāṇḍityaṃ śāstrair evopadiśyate (womankind, indeed, are wise by nature, but to men wisdom is to be taught by manuals); — param. Panc. 315 asty etat paraṃ tathāpi gṛhiṇī pṛcchāmi (it is so, yet I will ask my wife nevertheless); — kiṃ tu. Hit. 106 durgaṃ tāvad idam eva cirātsunirūpitam āste mahatsaraḥ / kiṃ tvetanmadhyadvīpe bhakṣyavastūnāṃ saṃgrahaḥ kriyatām (well, this great lake has been very aptly chosen to be our fortress, but yon must lay up provisions in the island in the midst of it); — paraṃ tu. Panc. 304 śāstrapāraṃ gatāḥ paraṃ tu buddhir ahitāḥ; — paraṃ kiṃ tu. Panc. 16 satyametatparaṃ kiṃ tu- (this is true, but —); — punaḥ. Panc. 72 ayaṃ śaṣpabhojī devapādānāṃ punaḥ śatravo māṃsāśinaḥ (he is an herbivorous animal, but your enemies are carnivorous).

Rem. 1. punaḥ, like tu, is generally subjoined to the first word of the sentence. It must be kept in mind that its adversative power is but secondary; properly it means »again,” and may be used in the weakened meaning of »on the other hand, yet,” just as again in English (*1).

Rem. 2. Of the adversative u instances are often met with in such works as the Aitareyabrâhmaṇa and the Chândogyopanishad, occasionally even in the epic poems. It mostly joins with some particle or relative. Ait. Br. 2, 39, 11 yāvatāṃ vai sa jātānāṃ veda te bhavanti / yeṣām u na veda kim u te syuḥ (— but those, of whom he has no knowledge, what is to become of them?), Ch. Up. 6, 4, 6 yad u… yad u, ibid. 4, 15, 3 eṣa u »but he.” Sometimes it is almost = ca, for it has less adversative force than tu.

b). ca, api or atha = but, yet, nevertheless. Nala 1, 5 Bhîma bears the epithet of prajākāmaḥ, to which are added the words sa cāprajaḥ »beloved of his subjects [and at the same time »desiring to have children”], yet childless”. R. 3, 37, 2 sulabhāḥ puruṣā rājansatataṃ priyavādinaḥ / apriyasya ca pathyasya vaktā ca durlabhaḥ (they who always speak things pleasant to be heard are easy to be found, but it is as difficult to meet with one who speaks an unpleasant yet wholesome word, as with one who listens to such a one), Mudr. III, p. 105 Câṇakya to the chief of the eunuchs aho rājaparijanasya cāṇakyasyopari vidveṣapakṣapātaḥ / atha kva kṛṣalas tiṣṭhati (the king’s attendants are indeed Câṇakya’s enemies. But where is the çûdra-king?). Like­wise athavā, cp. 426.

(*1)
Yet, like »again,” it may occasionally head the sentence. Panc. 3 nāhaṃ vadyāvikrayaṃ śāsanaśatenāpi karomi / punar etāms tava putrānmāsaṣaṭkena yadi nītiśāstrajñān na karomi tataḥ svanāmatyāgaṃ karomi; Daç. 181, l. 14.

441. 対照法

対照法はいろいろな仕方で記述されうる。第1には、逆接の不変化辞、すなわちtu（429）、param、punaḥで、あるいはkiṃ tu、paraṃ tu、paraṃ kiṃ tuのような組み合わせで表される。これに加えて、ca、api、atha（＝「一方で」）、対照が暗示されている場合には「…であるけれども」も用いられる。また、2つの対照的な観念が対照法によって配置されるだけの場合には、接続詞省略は稀でない。436をみよ。

例文：
a.) 逆接の不変化辞
・tu
Mṛcch. IV, p. 141 striyo hi nāma nisargādeva paṇḍitāḥ / puruṣāṇāṃ tu pāṇḍityaṃ śāstrair evopadiśyate (womankind, indeed, are wise by nature, but to men wisdom is to be taught by manuals)
・param
Panc. 315 asty etat paraṃ tathāpi gṛhiṇī pṛcchāmi (it is so, yet I will ask my wife nevertheless)
・kiṃ tu
Hit. 106 durgaṃ tāvad idam eva cirātsunirūpitam āste mahatsaraḥ / kiṃ tvetanmadhyadvīpe bhakṣyavastūnāṃ saṃgrahaḥ kriyatām (well, this great lake has been very aptly chosen to be our fortress, but yon must lay up provisions in the island in the midst of it)
・paraṃ tu
Panc. 304 śāstrapāraṃ gatāḥ paraṃ tu buddhir ahitāḥ
・paraṃ kiṃ tu
Panc. 16 satyametatparaṃ kiṃ tu- (this is true, but —)
・punaḥ
Panc. 72 ayaṃ śaṣpabhojī devapādānāṃ punaḥ śatravo māṃsāśinaḥ (he is an herbivorous animal, but your enemies are carnivorous)

【補足1】
punaḥは、tuと同様に、ふつう文の最初の語の後に来る。その効果が二次的なものに過ぎないことに留意せねばならない；正しくは「再び」（again）の意味であり、ちょうど英語のそれと同様に、「一方で」（on the other hand）や「それにも関わらず」（yet）の弱められた意味で用いられうる（*1）。

【補足2】
逆接のuに関して、その用例はAitareya-brāhmaṇaやChāndogya-upaniṣadのような文献に、時には叙事詩にも見られる。ほとんどは何らかの不変化辞や関係詞と結びついている。
Ait. Br. 2, 39, 11 yāvatāṃ vai sa jātānāṃ veda te bhavanti / yeṣām u na veda kim u te syuḥ (— but those, of whom he has no knowledge, what is to become of them?)
Ch. Up. 6, 4, 6 yad u… yad u ibid. 4, 15, 3 eṣa u »but he.’’

tuよりも逆接の効力が小さいために、ほとんどcaと同じはたらきをすることもある。

b.) ca、api、atha
Nala. 1, 5 Bhîma bears the epithet of prajākāmaḥ, to which are added the words sa cāprajaḥ »beloved of his subjects [and at the same time »desiring to have children’’], yet childless’’
R. 3, 37, 2 sulabhāḥ puruṣā rājansatataṃ priyavādinaḥ / apriyasya ca pathyasya vaktā ca durlabhaḥ (they who always speak things pleasant to be heard are easy to be found, but it is as difficult to meet with one who speaks an unpleasant yet wholesome word, as with one who listens to such a one)
Mudr. III, p. 105 Câṇakya to the chief of the eunuchs aho rājaparijanasya cāṇakyasyopari vidveṣapakṣapātaḥ / atha kva kṛṣalas tiṣṭhati (the king’s attendants are indeed Câṇakya’s enemies. But where is the çûdra-king?)

athavāも同様。426をみよ。

（*1）
けれども、英語のagainと同様に、punaḥは文頭に来ることもある。
Panc. 3 nāhaṃ vadyāvikrayaṃ śāsanaśatenāpi karomi / punar etāms tava putrānmāsaṣaṭkena yadi nītiśāstrajñān na karomi tataḥ svanāmatyāgaṃ karomi
Daç. 181, l. 14

442. Adversatives answering to limitatives.

Observations on the adversative particles.

1. To emphasize the antithesis, a limitative particle may precede in the foregoing sentence. Then we have the type of Greek μέν… δέ, Latin quidem… sed or vero. Such limitative particles in Sanskrit are tāvat, khalu, kevalam, kāmam, kila, satyam, param. Panc. 313 ahaṃ tāvat kṣetrapālam avalokayāmi / tvaṃ punaḥ svecchayā gītaṃ kuru (I will look out for the farmer, but you —), ibid. 195 asmākaṃ tāvad vainateyo rājā / sa ca… na kāmapi cintāmasmākaṃ karoti (it is true, we have a king, Garuda but he does. not care for us), Mhbh. 1, 48, 6 kāmaṃ ca mama na nyāyyaṃ praṣṭuṃ tvāṃ kāryam īdṛśaṃ / kiṃ tu kāryagarīyastvāt tatastvāham acūcudam (to be sure, it does not befit me to ask you about such a matter, but owing to its great importance I have ventured to urge you), Panc. III, 171 sa ninindra kilātmānaṃ na tu lubdhakaṃ punaḥ (he accused himself, but not the fowler), Kathâs. 39, 21 vayasā paraṃ kaniṣṭhaḥ so ‘bhavatteṣāṃ guṇair jyeṣṭha tam astv abhūt.

api tu and pratyut.

2. If the preceding sentence is negative, the adversative particle must be rather strong. Such strong adversatives are kiṃ tu, paraṃ tu, api tu and pratyut »on the contrary.” Panc. 203 na tavedaṃ gṛhaṃ kiṃ tu mamaiva, Daç 77 na vapurvasu vā puṃstvamūlam api prakṛṣṭagaṇikāprārthyayaivano hi yaḥ sa pumān (neither external beauty nor riches are the result of manhood, no, he is a man who is loved by the foremost courtesan), ibid. 100 rājā tvāṃ… nocchetsyati pratyut prāpayiṣyaty eva yaiva rājyam (he will [not only] not kill you, but he will even mike you, heir-apparent).

3. na kevalam the former, ca, api etc. in the latter member are = ca… ca »not only… but also.” Panc. I, 33 na kevalam asaṃmānaṃ labhate ca viḍambanām, Nâgân. V, p. 85 ayaṃ vatso jīmūtavāhano na kevalaṃ dhriyate pratyut kṛtāñjalinā garuḍena śiṣyeṇeva paryupāsyamānas tiṣṭhati (not only my son Jîm. here is alive, nay he is even respected by Garuda, as a pupil reverences hie teacher), Ragh. 3, 31 na kevalaṃ tadgurur ekapārthivaḥ kṣitāvabhūd ekadhanurdharo’pi. — Similarly na param… api or ca or pratyut sim., see f. i. Kathâs. 33, 138. As to na param… yāvat see 480.

Rem. If on the other hand na precedes and kevalam or param introduce the second sentence, these particles may be almost = »but.” Panc. 122 na bhavasi tvaṃ sajjanaḥ kevalaṃ pāpabuddhir asi (you are not an honest man, you are but an evil-minded fellow), Prabodh. IV, p. 84 klamo na vācāṃ śiraso na śūlaṃ na cittatāpo na tanor vimardaḥ / na cāpi hiṃsādir anarthayogaḥ ślāghyā paraṃ krodhajaye ‘ham ekā (in the subduing of anger not fatigue of voice I nor head-ache etc., but I [forbearance] alone am to be praised).

kim u, kiṃ punaḥ and the like.

4. The phrases kim u, kiṃ nu, kiṃ punaḥ, kim uta and kutaḥ have the meaning of Lat. nedum »how much more” or »how much less,” when heading the second member of a complex sentence. This idiom is much liked in Sanskrit. Utt. III, p. 39 nanu tvām avanipṛṣṭhavartinīm… vanadevatā api na drakṣyanti kiṃ punar martyāḥ (not even to the deities of the forest you will be visible, how much less to men?), R. 2, 30, 21 imaṃ hi sahituṃ śokaṃ muhūrtam api notsahe / kiṃ punar daśa varṣāṇi troṇi caikaṃ ca duḥkhitā (I cannot bear this sorrow not even for a moment, how much less for fourteen long years), Hit. 2 ekaikam apy anarthāya kim u yatra catuṣṭayam (even each of them by itself suffices for mischief, how much more to him, who possesses them all four), R. 2, 48, 21 na hi no jīvitenārthaḥ kutaḥ putraiḥ kuto dhanaiḥ.

442. 時間限定不変化辞に対応する逆接不変化辞

逆接の不変化辞に関する所見：

1. 対照法を強調するために、〔対句のうち〕先行する文の文頭に時間を限定する不変化辞（limitative）が来ることがある。これは古代ギリシャ語のμέν… δέ、ラテン語のquidem… sed / veroに相当する。サンスクリットにおいてこのようなはたらきをする時間を限定する不変化辞は、tāvat、khalu、kevalam、kāmam、kila、satyam、paramである。
Panc. 313 ahaṃ tāvat kṣetrapālam avalokayāmi / tvaṃ punaḥ svecchayā gītaṃ kuru (I will look out for the farmer, but you —)
ibid. 195 asmākaṃ tāvad vainateyo rājā / sa ca… na kāmapi cintāmasmākaṃ karoti (it is true, we have a king, Garuda but he does. not care for us)
Mhbh. 1, 48, 6 kāmaṃ ca mama na nyāyyaṃ praṣṭuṃ tvāṃ kāryam īdṛśaṃ / kiṃ tu kāryagarīyastvāt tatastvāham acūcudam (to be sure, it does not befit me to ask you about such a matter, but owing to its great importance I have ventured to urge you)
Panc. III, 171 sa ninindra kilātmānaṃ na tu lubdhakaṃ punaḥ (he accused himself, but not the fowler)
Kathâs. 39, 21 vayasā paraṃ kaniṣṭhaḥ so ‘bhavat teṣāṃ guṇair jyeṣṭha tam astv abhūt

2. 先行する文が否定文である場合、逆接の不変化辞はより強いものである。そのような強い逆接の不変化辞は、kiṃ tu、paraṃ tu、api tu、pratyut（それどころか）である。
Panc. 203 na tavedaṃ gṛhaṃ kiṃ tu mamaiva Daç 77 na vapurvasu vā puṃstvamūlam api prakṛṣṭagaṇikāprārthyayaivano hi yaḥ sa pumān (neither external beauty nor riches are the result of manhood, no, he is a man who is loved by the foremost courtesan)
ibid. 100 rājā tvāṃ… nocchetsyati pratyut prāpayiṣyaty eva yaiva rājyam (he will [not only] not kill you, but he will even mike you, heir-apparent)

3. na kevalamが先に、caやapiなどが後に来る構文は、ca… ca（…だけでなく…も）と等しい。
Panc. I, 33 na kevalam asaṃmānaṃ labhate ca viḍambanām
Nâgân. V, p. 85 ayaṃ vatso jīmūtavāhano na kevalaṃ dhriyate pratyut kṛtāñjalinā garuḍena śiṣyeṇeva paryupāsyamānas tiṣṭhati (not only my son Jîm. here is alive, nay he is even respected by Garuda, as a pupil reverences hie teacher)
Ragh. 3, 31 na kevalaṃ tadgurur ekapārthivaḥ kṣitāvabhūd ekadhanurdharo ’pi

na param… api / ca / pratyutの類も同様。例としてはKathâs. 33, 138をみよ。na param… yāvatに関しては480をみよ。

【補足】
他方、naが先行し、kevalamやparamが次の文を導く場合、これらの不変化辞はほとんど「けれども…」（but）と等しい。
Panc. 122 na bhavasi tvaṃ sajjanaḥ kevalaṃ pāpabuddhir asi (you are not an honest man, you are but an evil-minded fellow)
Prabodh. IV, p. 84 klamo na vācāṃ śiraso na śūlaṃ na cittatāpo na tanor vimardaḥ / na cāpi hiṃsādir anarthayogaḥ ślāghyā paraṃ krodhajaye ‘ham ekā (in the subduing of anger not fatigue of voice I nor head-ache etc., but I [forbearance] alone am to be praised)

kim u, kiṃ punaḥ and the like.

4. kim u、kiṃ nu、kiṃ punaḥ、kim uta、kutaḥの句は、ラテン語における、複雑な文の2語目に来る場合のnedum（況んや…）の意味をもつ。サンスクリットでは、このイディオムはより好まれている。
Utt. III, p. 39 nanu tvām avanipṛṣṭhavartinīm… vanadevatā api na drakṣyanti kiṃ punar martyāḥ (not even to the deities of the forest you will be visible, how much less to men?)
R. 2, 30, 21 imaṃ hi sahituṃ śokaṃ muhūrtam api notsahe / kiṃ punar daśa varṣāṇi troṇi caikaṃ ca duḥkhitā (I cannot bear this sorrow not even for a moment, how much less for fourteen long years)
Hit. 2 ekaikam apy anarthāya kim u yatra catuṣṭayam (even each of them by itself suffices for mischief, how much more to him, who possesses them all four)
R. 2, 48, 21 na hi no jīvitenārthaḥ kutaḥ putraiḥ kuto dhanaiḥ

443. hi, the causal particle.

The causal particle is hi (429). It may be compared with Greek γάρ, since like this it has a rather general employment when annexing sentences which contain some motive, reason, cause or even a mere illustration of that which precedes. For this reason, it may sometimes be rendered by „for” or „because” or „since,” sometimes with less emphasis, sometimes it is not to be translated at all. At the outset it was, indeed, a mere affirmative particle. Viddhaç. I, p. 7 śriyaḥ pradugdhe vipado ruṇaddhi yaśāṃsi sūte malinaṃ pramārṣṭi / saṃskāraśaucena paraṃ punīte śuddhā hi buddhiḥ kila kāmadhenuḥ (pure wisdom is indeed a cow of plenty; it milks blessings, it repels mishap, it produces glory, it cleanses the dirty, etc.) Kâd. I, p. 20 the king has declared his astonishment at the great gift of speech of the parrot which has been offered to him; in reply to this he is told kim atra citram / ete hi śukaśārikāprabhṛtayo vihaṅgaviśeṣā yathāśrutaṃ vācamuccārayanti (why wonder at this? since parrots, magpies and the like birds well repeat the words they have heard), Hit. 4 āhāranidrābhayamaithunaṃ ca sāmānyam etatpaśubhir narāṇām / dharmo hi teṣām udhiko viśeṣo dharmeṇa hīnāḥ paśubhiḥ samānāḥ.

For the rest, if it be necessary to signify the cause or motive as such, the relatives yataḥ and yasmāt are used. See 467.

443. 因果関係を表す不変化辞hi

因果関係を表す不変化辞はhiである（429）。これは古代ギリシャ語のγάρと比較でき、よってそれと同様に、何らかの動機（motive）、理由（reason）、原因（cause）、あるいは先行するものの単なる例示、を含む文章を接続する際には、かなり一般的に用いられる。このため、hiは「…のために」（for）、「なぜなら」（because）、「ゆえに」（since）で訳されたり、あまり強調されなかったり、完全には訳されなかったりすることがある。当初は、これは実際に、単に肯定を表す不変化辞であった。
Viddhaç. I, p. 7 śriyaḥ pradugdhe vipado ruṇaddhi yaśāṃsi sūte malinaṃ pramārṣṭi / saṃskāraśaucena paraṃ punīte śuddhā hi buddhiḥ kila kāmadhenuḥ (pure wisdom is indeed a cow of plenty; it milks blessings, it repels mishap, it produces glory, it cleanses the dirty, etc.)
Kâd. I, p. 20 the king has declared his astonishment at the great gift of speech of the parrot which has been offered to him; in reply to this he is told kim atra citram / ete hi śukaśārikāprabhṛtayo vihaṅgaviśeṣā yathāśrutaṃ vācamuccārayanti (why wonder at this? since parrots, magpies and the like birds well repeat the words they have heard)
Hit. 4 āhāranidrābhayamaithunaṃ ca sāmānyam etatpaśubhir narāṇām / dharmo hi teṣām udhiko viśeṣo dharmeṇa hīnāḥ paśubhiḥ samānāḥ

その他、hiのように原因や動機を表す必要がある場合には、関係詞yataḥとyasmātも用いられる。467をみよ。

444. Conclusive particles.

As conclusive particles we may consider the demonstratives tat and tasmāt, tataḥ, ataḥ, tarhi „therefore, hence, for this reason.” Hit. 5 pūrvajanmakṛtaṃ karma tad daivam iti kathyate / tasmāt puruṣakāreṇa yatnaṃ kuryād atandritaḥ.

444. 帰結を表す不変化辞

帰結を表す不変化辞に関しては、指示代名詞のtatと、tasmāt、tataḥ、ataḥ、tarhi（したがって、このため、この理由で）がそれと見なしうる。
Hit. 5 pūrvajanmakṛtaṃ karma tad daivam iti kathyate / tasmāt puruṣakāreṇa yatnaṃ kuryād atandritaḥ

445. Conclusive force of the pronoun sa.

Especially tat is exceedingly frequent, and in drawing inferences it is always added.

Rem. In the archaic dialect many other accus. neuters of demonstrative pronouns were to some extent used as particle: etat, adaḥ, idam almost = evam, ittham, iti. See f. i. Ait. Br. 1, 9, 6; 14, 6; Ch. Up. 4, 2, 1; 6, 8, 3.

Even the pronoun sa, when conjoined with another pronoun, especially a personal one, may import a conclusive meaning. Mhbh. 1, 146, 29 Yudhishthira advising his brothers that it is necessary to keep themselves hidden from Duryodhana, concludes thus te vayaṃ mṛgayāśīlāś carāma vasudhām imām (let us therefore ramble over this country, being intent on hunting), Çâk. II Dushyanta is requested by hie mother to return to his capital, but be wants to remain in the hermitage, to defend which from the evil spirits be bas been entreated by the hermits; now he decides to stay there himself and to send his vidûshaka home in his stead, with these words sakhe mādhavya tvam apy ambābhiḥ putra iva gṛhītaḥ sa bhavānitaḥ pratinivṛtya… tatrabhavatīnāṃ putrakāryam anuṣṭhātum arhati (friend M., my mother treats you too as a son, therefore, do yon go back home —), Utt. I, p. 11 Sîtâ perceives the portrait of the deity Gangâ; Rama praises the deity and concludes sā tvam amba… sītāyāṃ śivān udhyān aparā bhava (be, then, mother, propitious to Sîtâ). Another instance illustrative of this idiom is Ragh. 1, 5, but it is too long to be quoted, for to translate it correctly the whole passage would have to be given. Cp. also Mhbh. 1, 153, 4.

Rem. Occasionally sa is used so, even without the personal pronoun added. Daç. 141 putra mayāsi jātamātraḥ pāpayā parityaktaḥ / sa kim artham evaṃ mām atinirghṛṇām anugṛhṇāsi (I have abandoned you, my son, as soon as you were born, why, then, do you welcome thus your cruel mother?). Cp. f. i. Ait. Br. l, 7, 3 sā vai vo varaṃ vṛṇai.

445. 帰結を表す効果をもつ代名詞sa

特にtatは非常に頻繁で、結論を描写する際にはいつも付加される。

【補足】
ヴェーダ語においては、別の指示代名詞のn.acc.が、ある程度不変化辞として用いられていた：etat、adaḥ、idam（＝evam）、ittham、iti。Ait. Br. 1, 9, 6、1, 14, 6、Ch. Up. 4, 2, 1、6, 8, 3をみよ。

代名詞saも、特に人称代名詞のような別の代名詞と組み合わさる場合、帰結の意味をもつことがある。
Mhbh. 1, 146, 29 Yudhishthira advising his brothers that it is necessary to keep themselves hidden from Duryodhana, concludes thus te vayaṃ mṛgayāśīlāś carāma vasudhām imām (let us therefore ramble over this country, being intent on hunting)
Çâk. II Dushyanta is requested by hie mother to return to his capital, but be wants to remain in the hermitage, to defend which from the evil spirits be bas been entreated by the hermits; now he decides to stay there himself and to send his vidûshaka home in his stead, with these words sakhe mādhavya tvam apy ambābhiḥ putra iva gṛhītaḥ sa bhavānitaḥ pratinivṛtya… tatrabhavatīnāṃ putrakāryam anuṣṭhātum arhati (friend M., my mother treats you too as a son, therefore, do yon go back home —)
Utt. I, p. 11 Sîtâ perceives the portrait of the deity Gangâ; Rama praises the deity and concludes sā tvam amba… sītāyāṃ śivān udhyān aparā bhava (be, then, mother, propitious to Sîtâ)

このイディオムに関する別の特徴的な例はRagh. 1, 5であるが、正確に翻訳するためにはその節全体を要するため、引用するには長すぎる。Mhbh. 1, 153, 4も参照せよ。

【補足】 saは、追加の人称代名詞なしで、帰結の意味で用いられることもある。
Daç. 141 putra mayāsi jātamātraḥ pāpayā parityaktaḥ / sa kim artham evaṃ mām atinirghṛṇām anugṛhṇāsi (I have abandoned you, my son, as soon as you were born, why, then, do you welcome thus your cruel mother?)

Ait. Br. l, 7, 3 sā vai vo varaṃ vṛṇaiと比較せよ。

446. tathāpi.

Nevertheless, however, yet is tathāpi. It commonly introduces the apodosis after a concessive protasis (483), but sometimes it may usher in a new sentence, as Panc. 332 bhoḥ satyam etad daivānukūlatayā sarvaṃ kalyāṇaṃ saṃpadyate / tathāpi puruṣeṇa satāṃ vacanaṃ kāryam (it cannot be denied, that every success occurs according to Destiny, nevertheless a man ought to perform the prescriptions of the good), cp. 315 p. 315, l. 22.

446. tathāpi

「それにも関わらず」（nevertheless）、しかしながら（however）、「しかしそれでも」（yet）の観念はtathāpiで表される。ふつうは譲歩を表わす前提節（protasis）のあとで帰結節（apodosis）を導くが、新しい文の先頭に立つこともある：
Panc. 332 bhoḥ satyam etad daivānukūlatayā sarvaṃ kalyāṇaṃ saṃpadyate / tathāpi puruṣeṇa satāṃ vacanaṃ kāryam (it cannot be denied, that every success occurs according to Destiny, nevertheless a man ought to perform the prescriptions of the good)

401と比較せよ。

447. Connecting negative sentences: a) with affirmative ones.

When connecting a negative sentence with an affirmative one, the negation, as a rule, precedes the connective particle. Therefore, na ca = Lat. neque, na vā, na nu, nahi, nāpi etc., likewise no = na u, na ha, nota. Nala. 3, 16 praśaśaṃsuś ca suprītā nalaṃ tāḥ [sc. paramāṅganāḥ]… na cainam abhyabhāṣanta (the women praised Nala, but did not address him), Panc. 241 ekaikāṃ vanakāṣṭhikāṃ dine dine prakṣipati na ca te mūrkhā ulūkā vijānanti (day after day he throws down a little piece of wood, the stupid owls not being aware of it); (*1) M. 2, 87 kuryād anyan na kuryāt (he may act otherwise or not); Daç. 141 saiva sadṛśakāriṇī / nihi mādṛśāṃ jano tavārhati kalapralāpāmṛtāti karṇābhyāṃ pātum (she has done well, for a person like me does not deserve —); Vikram. IV, p. 148 urvaśīgātrasparśadiva nirvṛtaṃ me hṛdayaṃ na punar asti viśvāsaḥ (— my heart is content, yet I cannot believe it to be true); M. 9, 270 na hoḍhena vinā cairaṃ ghātayeddhārmiko nṛpaḥ (indeed, a righteous king must never put to death a thief, unless the stolen objects [are found with him]). Cp. na cet 485.

(*1)
Occasionally this order is inverted: ca na or ca… na. Panc. 285 lokānāṃ cirantanāś caturbhūmikā gṛhāḥ santi mama ca nātra (— but not so have I), R. 2, 26, 3 vaidehī cāpi tatsarvaṃ na śuśrāva.

447. 否定文と肯定文の接続

否定文を肯定文と接続するときは、原則として、否定辞は接続詞に先行する。よって、na ca（＝Lat. neque）、na vā、na nu、na hi、nāpi等、同様にno（na u）、na ha、notaとなる。
Nala. 3, 16 praśaśaṃsuś ca suprītā nalaṃ tāḥ [sc. paramāṅganāḥ]… na cainam abhyabhāṣanta (the women praised Nala, but did not address him)
Panc. 241 ekaikāṃ vanakāṣṭhikāṃ dine dine prakṣipati na ca te mūrkhā ulūkā vijānanti (day after day he throws down a little piece of wood, the stupid owls not being aware of it) （*1）
M. 2, 87 kuryād anyan na kuryāt (he may act otherwise or not); Daç. 141 saiva sadṛśakāriṇī / nihi mādṛśāṃ jano tavārhati kalapralāpāmṛtāti karṇābhyāṃ pātum (she has done well, for a person like me does not deserve —)
Vikram. IV, p. 148 urvaśīgātrasparśadiva nirvṛtaṃ me hṛdayaṃ na punar asti viśvāsaḥ (— my heart is content, yet I cannot believe it to be true)
M. 9, 270 na hoḍhena vinā cairaṃ ghātayed dhārmiko nṛpaḥ (indeed, a righteous king must never put to death a thief, unless the stolen objects [are found with him])

485のna cetも参照せよ。

（*1）
この語順は逆転することもある：ca na、ca… naなど。
Panc. 285 lokānāṃ cirantanāś caturbhūmikā gṛhāḥ santi mama ca nātra (— but not so have I)
R. 2, 26, 3 vaidehī cāpi tatsarvaṃ na śuśrāva

448. b.) with negative ones.

If the sentences connected are both negative, the negation of the latter may be omitted. Yet the negation is often retained; and, if there is some antithesis between the two links, moreover in causal and in conclusive sentences, it may not be wanting. One needs says na… natu and nahi and na punaḥ.

Examples of negation omitted are given 407. To them may be added M. 2, 98 na hṛṣyati glāyati vā (is neither rejoiced nor sad). This idiom is especially employed, if two or more negative sentences precede, to annex a last link. Nala. 1, 13 na deveṣu na yakṣeṣu tādṛgrūpavatī kvacit / mānuṣeṣvapi cānyeṣu dṛṣṭapūrvāthavā śrutā (neither among gods nor among yaxas nor among men and others such a beauty had been seen or heard of).

Examples of negation retained: Panc. 44 adya prabhṛti gṛhān niṣkramaṇaṃ na karoṣi na ca paruṣaṃ vadasi (from this day forth you shall not be a gadding nor speak harsh words), ibid. 29 na ko’pi tādṛkakenāpi caturo dṛṣṭo nāpi śruto vā.

Examples of na… nahi, na… na tu etc. Panc. I, 48 yo na vetti guṇān yasya na taṃ seveta paṇḍitaḥ / nahi tasmāt phalaṃ kiṃcit, Daç. 91 dhanādṛte na tatsvajano ‘numanyate / na tu dhanadāyāsāv abhyupagacchati (her kinsmen do not cede [her] unless for money, but she does not accept [a lover] who buys her for money).

Examples of asyndeton na… na »neither… nor.” M. 4, 55 nāśnīyāt saṃdhivelāyāṃ na gacchen nāpi saṃviśet / na caiva pralikhed dhūmaṃ nātmano ‘paharet srajam, Panc. III, 98 nācchādayati kaupīnaṃ na daṃśamaśakāpaham / śunaḥpuccham (a dog’s tail neither covers the privy parts nor does it propel the vermin).

448. 否定文と否定文の接続

両方が否定文の場合、後者の文の否定辞は省略されうる。が、否定辞はしばしば留め置かれ、接続される2者間、原因文、帰結文に何らかの対照法がある場合には、欠落しない。na… na tu、na hi、na punaḥとなる。

否定辞が省略される例は407に述べた。これには以下を加えられよう： M. 2, 98 na hṛṣyati glāyati vā (is neither rejoiced nor sad)

この語法は、2つ以上の否定文が先行する場合、最後の文を接続するために用いられる。
Nala. 1, 13 na deveṣu na yakṣeṣu tādṛgrūpavatī kvacit / mānuṣeṣvapi cānyeṣu dṛṣṭapūrvāthavā śrutā (neither among gods nor among yaxas nor among men and others such a beauty had been seen or heard of)

否定辞が残存する例：
Panc. 44 adya prabhṛti gṛhān niṣkramaṇaṃ na karoṣi na ca paruṣaṃ vadasi (from this day forth you shall not be a gadding nor speak harsh words)
ibid. 29 na ko’pi tādṛkakenāpi caturo dṛṣṭo nāpi śruto vā

na… nahi, na… na tu等の例：
Panc. I, 48 yo na vetti guṇān yasya na taṃ seveta paṇḍitaḥ / nahi tasmāt phalaṃ kiṃcit
Daç. 91 dhanādṛte na tatsvajano ‘numanyate / na tu dhanadāyāsāv abhyupagacchati (her kinsmen do not cede [her] unless for money, but she does not accept [a lover] who buys her for money)

接続詞省略na… na（…も…もない）の例：
M. 4, 55 nāśnīyāt saṃdhivelāyāṃ na gacchen nāpi saṃviśet / na caiva pralikhed dhūmaṃ nātmano ‘paharet srajam
Panc. III, 98 nācchādayati kaupīnaṃ na daṃśamaśakāpaham / śunaḥpuccham (a dog’s tail neither covers the privy parts nor does it propel the vermin)