461. Relative adverbs.

Some noun-cases of ya may be used quite adverbially and even assume the nature of conjunctions, as yat, yena, yataḥ and yasmāt, moreover yāvat and yāvatāṃ. With them rank such as are derived by means of adverbial suffixes, yathā, yadā, yadi. All of them serve to introduce various kinds of clauses and subordinate sentences. If we except yadā, restricted to temporal clauses, and yadi exclusively employed in conditional and hypothetical protases, we cannot say that each of the named conjunctions has its own logical sphere of employment. So for instance, yat may sometimes express a reason, sometimes a circumstance, now it points to a purpose, now it merely paraphrases a fact. Similarly yāvat may be time-denoting or it may indicate a proportion. And so on.

461. 関係副詞

yaの名詞格の一部はまったく副詞的に用いられ得、yat、yena、yataḥ、yasmāt、さらにはyāvatやyāvatāṃのように、接続詞の性質を呈することさえある。その類のものは副詞的接尾辞によって派生する：yathā、yadā、yadi。これら全ては様々な種類の節や従属文を導くことに資する。時間を表す節に限定されるyadāと、条件法や仮定法前提節でのみ用いられるyadiを除けば、名称を持つ接続詞のそれぞれが固有の用法の論理的範囲を持っているとは言えない。よって、例えば、yatは時に理由を、またある時には状況を表し、目的を指示することもあれば、事実を迂言（paraphrase）しているだけのこともある。同様にyāvatは、時間を表したり、部分を表したりする。…等々。

462. yat.

yat and the rest have nearly the character of such conjunctions as Lat. quod and quo, Engl. that. At the outset they were cases of the neuter of the pronoun. Compare f. i. these two sentences : Kumâras. 4, 9 yad avocas tad avaimi kaitavam (that which you said, I understand it to be falsehood) with Çâk. V yan mithaḥ samayād imāṃ madīyāṃ duhitaraṃ bhavān upāyaṃsta tan mayā prītimatā yuvayor anujñātam (that you have wedded my daughter by mutual agreement, I forgive it both of you). In the former, yat is the acc. of the pronoun and expresses the object of the relative sentence, in the latter it is a mere conjunction serving to introduce the periphrase of the subject of the main sentence, expressed by the demonstr. tat, but it is no essential element of the proposition.

462. yat

yat等は、ラテン語のquodとquo、英語のthatのような接続詞の性格をほとんど備えている。これらは当初、代名詞のn.の諸々の格であった。以下の2つの文と比較せよ：
Kumâras. 4, 9 yad avocas tad avaimi kaitavam (that which you said, I understand it to be falsehood)
Çâk. V yan mithaḥ samayād imāṃ madīyāṃ duhitaraṃ bhavān upāyaṃsta tan mayā prītimatā yuvayor anujñātam (that you have wedded my daughter by mutual agreement, I forgive it both of you)

前者では、yatは代名詞のacc.であり関係文の目的語を表す。後者では、yatは単に主文の主語の言い換え表現を導入することに役立つのみで、指示代名詞tatを表すけれども、決して命題にとって本質的な要素ではない。

463. Its employment.

The conjunction yat is chiefly employed to paraphrase a fact, especially if this fact be an important element of the main. sentence: subject or object. As a rule, the demonstrative is added.

Panc. 147 naitad vetsi yat tvayā… narakopārjanaṃ kṛtam (you are not aware you have deserved hell), Vikram. I, p. 18 nanu vajriṇa eva vīryam etad vijayante dviṣato yad asya pakṣāḥ (it is, forsooth, the glory of the Thunderer, that his warriors triumph over his adversaries), Mhbh. 1, 150, 23 itaḥ kaṣṭataraṃ kiṃ tu tad vayaṃ gahane vane / diśaś ca na vijānīmo gantuṃ caiva na śaknumaḥ (what can be more miserable than this, that —), Panc. 56 kim evaṃ yujyate yat sarve pārthivā mayā saha vigrahaṃ kurvanti (is this right, that all kings are making war against me?), Çâk. II utkarṣaḥ sa ca dhanvināṃ yad iṣavaḥ sidhyanti lakṣye cale (it is the highest glory for an archer, that his arrows hit a moving aim). (*1). — In the following instances, the relative sentence precedes. Panc. 113 yat tvaṃ mantritvam abhilaṣasi tad apy ayuktam (that you covet the rank of minister, this too is unbecoming), Nala. 18, 10 yatsā tena parityaktā tatra na kroddhum arhati (she must not be angry, that he has left her).

(*1)
In the archaic dialect the indeclinable yat occasionally serves, like the pronoun ya, for the periphrastic expression of simple nominal predicates (456). Ch. Up. 1, 1, 8 eṣo eva samṛddhir yad anujñā. Max Muller translates »now permission is gratification”. Cp. also the passage of Mabâv. quoted 466 R.

463. yatの用法

接続詞としてのyatは、主に事実の言い換え表現、とりわけその事実が主文の重要な要素になるもの（＝主語・述語）、に用いられる。原則として、〔対応する〕指示代名詞が付加される。

Panc. 147 naitad vetsi yat tvayā… narakopārjanaṃ kṛtam (you are not aware you have deserved hell)
Vikram. I, p. 18 nanu vajriṇa eva vīryam etad vijayante dviṣato yadasya pakṣāḥ (it is, forsooth, the glory of the Thunderer, that his warriors triumph over his adversaries)
Mhbh. 1, 150, 23 itaḥ kaṣṭataraṃ kiṃ tu tad vayaṃ gahane vane / diśaś ca na vijānīmo gantuṃ caiva na śaknumaḥ (what can be more miserable than this, that —)
Panc. 56 kim evaṃ yujyate yatsarve pārthivā mayā saha vigrahaṃ kurvanti (is this right, that all kings are making war against me?)
Çâk. II utkarṣaḥ sa ca dhanvināṃ yad iṣavaḥ sidhyanti lakṣye cale (it is the highest glory for an archer, that his arrows hit a moving aim) （*1）

以下の例では、関係文が先行する。
Panc. 113 yat tvaṃ mantritvam abhilaṣasi tad apy ayuktam (that you covet the rank of minister, this too is unbecoming)
Nala. 18, 10 yatsā tena parityaktā tatra na kroddhum arhati (she must not be angry, that he has left her)

（*1）
ヴェーダ語では、不変化辞yatは時に、代名詞yaのように、単なる名詞述語の言い換え表現をもたらす（456）。
Ch. Up. 1, 1, 8 eṣo eva samṛddhir yad anujñā

Max Müllerはこれを「すると同意されたものが成就する」（now permission is gratification）と訳している。466-補足に引用したるMhbh.の一節とも比較せよ。

464.

The object of the words of saying, thinking, believing etc. is often paraphrased by a clause, introduced by the conjunction yat. Cp. 494. Likewise by yathā (472) or yataḥ.

Examples: Panc. 58 tasmin hate sarvo jano vadiṣyati yat prabhūtakṣatriyair militvā vāsudevo garuḍaś ca nipātitaḥ (he being killed, people will say that Vâs. and Gar. have been killed in a battle with a great number of warriors), ibid. 201 kiṃ na vetti bhavān yan mama parigraho ‘yam (you know, indeed, that these are my subjects), Ch. Up. 4, 10, 5 vijānāmy ahaṃ yatprāṇo brahma (I understand that breath is Brahman), Çâk. VI na kila śrutaṃ yuvābhyāṃ yad vāsantikais tarubhir api devasya śāsanaṃ pramāṇīkṛtam (have you not heard, indeed, that even the trees of Spring obey to the order of His Majesty?).

Rem. The well known Greek type οἶδα τόυ ἄυδρα ὅτι δίκαιός ἐστι is also good Sanskrit. Panc. 280 jñātas tvaṃ mayā prathamam eva yat tvaṃ strīvaśyaḥ strījitaś ca, Nala. 17, 40 sa naraḥ sarvathā jñeyaḥ kaścāsau kva ca vartate, R. 3, 3, 3 tvāṃ tu veditum icchāvaḥ kas tvaṃ carasi daṇḍaṃkān, Mhbh. 1, 168, 9 anujāṃstu na jānāmi gaccheyur neti vā punaḥ (but of my brothers I do not know, whether they will go or not).

464. 目的語を迂言するyat

言う、考える、信じる、等の語の目的語は、しばしば接続詞yatで導入される節によって言い換えられる。494をみよ。yathā（472）やyataḥで導入されるものも同様。

Panc. 58 tasmin hate sarvo jano vadiṣyati yat prabhūtakṣatriyair militvā vāsudevo garuḍaś ca nipātitaḥ (he being killed, people will say that Vâs. and Gar. have been killed in a battle with a great number of warriors)
ibid. 201 kiṃ na vetti bhavān yan mama parigraho ‘yam (you know, indeed, that these are my subjects)
Ch. Up. 4, 10, 5 vijānāmy ahaṃ yat prāṇo brahma (I understand that breath is Brahman)
Çâk. VI na kila śrutaṃ yuvābhyāṃ yad vāsantikais tarubhir api devasya śāsanaṃ pramāṇīkṛtam (have you not heard, indeed, that even the trees of Spring obey to the order of His Majesty?)

【補足】
有名な古代ギリシャ語の言い回しοἶδα τόυ ἄυδρα ὅτι δίκαιός ἐστιのような形式もサンスクリットにある。
Panc. 280 jñātas tvaṃ mayā prathamam eva yat tvaṃ strīvaśyaḥ strījitaś ca
Nala. 17, 40 sa naraḥ sarvathā jñeyaḥ kaścāsau kva ca vartate
R. 3, 3, 3 tvāṃ tu veditum icchāvaḥ kas tvaṃ carasi daṇḍaṃ kān
Mhbh. 1, 168, 9 anujāṃstu na jānāmi gaccheyur neti vā punaḥ (but of my brothers I do not know, whether they will go or not)

465. yat a causal particle.

Sometimes the sentence introduced by yat has a more or less causal character. When thus employed, yat is sometimes = that, f. i. after such phrases as I am happy, glad, sad, it is good, I wonder etc., what have I done to you? and the like, sometimes it is = because, since, as. Cp. the pronoun ya with causal meaning (458).

Examples: Panc. 148 dhanyo ‘haṃ yad dhvatāpi saha tatra kālaṃ nayāmi (I am happy that I shall still pass the time there in your company), here yat = yo ‘ham (458, a R.), Panc. 203 na tvayā sundaraṃ kṛtaṃ yan mamāvasathasthāne praviṣṭo ‘si (you have not done well to have entered my dwelling-place), Mṛcch. V, p. 188 jaladhara nirlajjas tvaṃ yanmā dayitasya veśma gacchantīṃ stanitena bhīṣayitvā dhārāhastaiḥ parāmṛśasi (cloud, thou art cruel, as thou frightenest me first by thy thunder, then layest violent hands on me, attacking me with showers of rain, while I am going to my sweetheart), R. 2, 113, 16 naitac citraṃ… yad āryaṃ tvayi tiṣṭhet (it is no wonder, that —), ibid. 2, 63, 38 kiṃ tavāpakṛtaṃ rājanvane nivasatā mayā / … yad ahaṃ tāḍitas tvayā (in what have I offended you that you should have slain me?), ibid. 2, 61, 9 vajrasāram ayaṃ nūnaṃ hṛdayaṃ me na saṃśayaḥ / apaśyantyā na taṃ yadvai phalatīdaṃ sahasradhā (certainly, my heart is of the hardest tone, since it does not burst into a thousand pieces now that I do not see him [my son]), Mudr. II, p. 79 kiṃ śeṣasya bharavyathā na vapuṣi kṣmāṃ na kṣipatyeṣa yat / kiṃ vā nāsti pariśramo dinapaterāste na yan niścalaḥ ([may it be inferred that] Çesha does not suffer from his burden, because he does not throw off the earth, or [that] the Sun does not feel tired, because he is not motionless?). R. 2, 68, 2 yat (since) precedes, tat (for this reason) follows.

Rem. Occasionally yena and yataḥ are used like yat in such phrases as »I am happy that” and the like. Prabodh. IV, p. 81 dhanyo ‘smi yena svāmināham evaṃ saṃbhāvitaḥ (I am happy, that my master has in this way honoured me), Panc. 296 kiṃ vayaṃ brāhmaṇasamānā yata āmantraṇaṃ karoṣi (are we the equals of brahmans, that you call us to dinner?).

yataḥ is occasionally put to verbs of knowing, saying, etc. (464).

465. 原因を表す不変化辞としてのyat

yatで導かれる文が多少なり原因を表す性質を持つことがある。このように用いられる場合、yatは英語の〔以下のような文の後に来る〕thatに等しいときがある：I am happy / glad / sad, it is good, I wonder etc., what have I done to you? 等。becauseやsince、asと等しいこともある。原因の意味を伴う代名詞ya（458）と比較せよ。

例：
Panc. 148 dhanyo ‘haṃ yad dhvatāpi saha tatra kālaṃ nayāmi (I am happy that I shall still pass the time there in your company)
ここでyatはyo ‘hamと等しい（458-a補足）。
Panc. 203 na tvayā sundaraṃ kṛtaṃ yan mamāvasathasthāne praviṣṭo ‘si (you have not done well to have entered my dwelling-place)
Mṛcch. V, p. 188 jaladhara nirlajjastvaṃ yanmā dayitasya veśma gacchantīṃ stanitena bhīṣayitvā dhārāhastaiḥ parāmṛśasi (cloud, thou art cruel, as thou frightenest me first by thy thunder, then layest violent hands on me, attacking me with showers of rain, while I am going to my sweetheart)
R. 2, 113, 16 naitac citraṃ… yad āryaṃ tvayi tiṣṭhet (it is no wonder, that —)
ibid. 2, 63, 38 kiṃ tavāpakṛtaṃ rājan vane nivasatā mayā / … yad ahaṃ tāḍitas tvayā (in what have I offended you that you should have slain me?)
ibid. 2, 61, 9 vajrasāram ayaṃ nūnaṃ hṛdayaṃ me na saṃśayaḥ / apaśyantyā na taṃ yad vai phalatīdaṃ sahasradhā (certainly, my heart is of the hardest tone, since it does not burst into a thousand pieces now that I do not see him [my son])
Mudr. II, p. 79 kiṃ śeṣasya bharavyathā na vapuṣi kṣmāṃ na kṣipatyeṣa yat / kiṃ vā nāsti pariśramo dinapaterāste na yanniścalaḥ ([may it be inferred that] Çesha does not suffer from his burden, because he does not throw off the earth, or [that] the Sun does not feel tired, because he is not motionless?)
R. 2, 68, 2 yat (since) が先行、tat (for this reason) が後に

【補足】
yenaとyataḥは、「…ので私は幸せである」等のような文ではyatのように用いられることがある。
Prabodh. IV, p. 81 dhanyo ‘smi yena svāmināham evaṃ saṃbhāvitaḥ (I am happy, that my master has in this way honoured me)
Panc. 296 kiṃ vayaṃ brāhmaṇasamānā yata āmantraṇaṃ karoṣi (are we the equals of brahmans, that you call us to dinner?)

yataḥは知る、言う、などの動詞に付されることがある（464）。

466. yat, when final or consecutive.

yat, common as it is as a causal particle, is somewhat rarely found as a final or consecutive conjunction, that = »in order that,” or = »in consequence of which.” Panc. 199 kriyatāṃ teṣāṃ kṛte kācid bibhīṣikā yat katham api daivānna samāyānti (frighten them in some way or other, that perchance they may not return somehow), Kâç. on P. 3, 2, 36 explains asūryaṃpaśyā rājadārāḥ in this way evaṃ nāma guptā yat sūryam api na paśyanti (being indeed so closely guarded as not to see the sun), Kumâras. 1, 37 etāvatā yat (in so much that). Cp. Mṛcch. V, p. 201, where Cârudatta exclaims varṣaśatam astu durdinam aviratadhāraṃ śatahradā sphuratu / asmadvidhadur labhayā yad ahaṃ priyayā pariṣvaktaḥ (let the rain descend incessantly and let the lightning flash for ever, in consequence of which I hold my beloved in my arms, her who was unattainable to somebody like me).

Rem. Mahâv. II, p. 21 the râxasa says anartha eva vo yat kanyeyam anyasmai dīyata iti, the literal sense of which is »to give her to another is mischief to you,” but when translating more freely »woe to you, if she should be given to another.” In the archaic dialect yat is occasionally a full synonym of yadi. Only see these passages of the Chândogya-upanishad: 5, 15, 2 saṃdehaste vyaśīryad yan māṃ nāgamiṣyaḥ (your body would have perished, if you had not come to me), and 6, 11, 2 yad ekāṃ śākhāṃ jīvo jahātyatha śuṣyati (if the life leaves one of the branches [of the tree], that branch withers).

In this passage of Âçval. Gṛhyas. (3, 4, 7) tasya dvāvanādhyāyau yad ātmāśucir yad deśaḥ (the cases of prohibition to study Holy Writ are twofold: impurity of person and impurity of place) yat may be accepted = »if,” but one may also account for it by referring to the idiom mentioned in the foot-note on p. 358.

466. 目的や結果を表すyat

原因を表す不変化辞として一般的であるyatは、目的あるいは結果を表す接続詞、すなわち、「そのために」や「その結果として」として現れることが稀にある。
Panc. 199 kriyatāṃ teṣāṃ kṛte kācid bibhīṣikā yat katham api daivān na samāyānti (frighten them in some way or other, that perchance they may not return somehow)
Kâç. on P. 3, 2, 36 explains asūryaṃ paśyā rājadārāḥ in this way evaṃ nāma guptā yat sūryam api na paśyanti (being indeed so closely guarded as not to see the sun)
Kumâras. 1, 37 etāvatā yat (in so much that)

以下と比較せよ：
Mṛcch. V, p. 201, where Cârudatta exclaims varṣaśatam astu durdinam aviratadhāraṃ śatahradā sphuratu / asmadvidhadur labhayā yad ahaṃ priyayā pariṣvaktaḥ (let the rain descend incessantly and let the lightning flash for ever, in consequence of which I hold my beloved in my arms, her who was unattainable to somebody like me)

【補足】
Mahâv. II, p. 21 the râxasa says anartha eva vo yat kanyeyam anyasmai dīyata iti
文字通りの意味は「彼女を別の者に渡すのは、あなたにとって損害である」であるが、翻訳する際にはより自由に「彼女が他の者に与えられるなら、あなたには災難だ」とできる。また、ヴェーダ語においてyatは完全にyadiの同義語である場合がある。以下の例のみが見られる：
Ch. Up. 5, 15, 2 saṃdehaste vyaśīryadyanmāṃ nāgamiṣyaḥ (your body would have perished, if you had not come to me)
ibid. 6, 11, 2 yad ekāṃ śākhāṃ jīvo jahāty atha śuṣyati (if the life leaves one of the branches [of the tree], that branch withers)

以下の文では、yatは「もし…なら」として認められるが、463-注にあるイディオムを参照して説明することも可能である。
Âçv. Gṛhy. 3, 4, 7 tasya dvāvanādhyāyau yad ātmāśucir yad deśaḥ (the cases of prohibition to study Holy Writ are twofold: impurity of person and impurity of place)

467.yataḥ and yasmāt.

Of yataḥ and yasmāt the causal employment is more strongly marked than of yat. They not only denote the reason, but also the efficient and material cause: for, because. The period is sometimes expressed in full yasmāt… tasmāt, yataḥ… tataḥ sim., sometimes the demonstrative is not added. Panc. III, 105 ahiṃsāpūrvako dharmo yasmāt saddhir udāhṛtaḥ / yūkamat kuṇadaṃśadīṃs tasmāt tānapi rakṣayet (since the wise have declared clemency the highest virtue, one must protect even the smallest insects), ibid. p. 107 yataste śaṅkusadṛśau karṇau tataḥ śaṅkukarṇo nāma bhaviṣyati, ibid. 72 tad asmān na sidhyati yataḥ- (this does not hold good, because —), cp. Kathâs. 30, 39. — Both yataḥ and yasmāt are excessively frequent, when adding the causes to facts already mentioned before. Then they are concurrent with hi, and like this, they may be said to serve for coordination rather than subordination. F. i. Panc. 241 aho kalyāṇam asmākam upasthitaṃ yadraktākṣo gataḥ / yataḥ sa dīrghadarśyete ca mūḍhamanasaḥ (it is good for us, that Rakâxa is gone, for he is wise but these [others] are stupid).

Rem. With the same function are used the full phrases yena kāraṇena, yasmāt kāraṇāt, yat kāraṇam and the like. Panc. 216 asmākaṃ madhye tvayā na vartitavyaṃ yena kāraṇenāsmābhir gṛhītaṃ tatsaraḥ (yon must not stay with us, for we have taken possesion of this lake), ibid. 218 yatkāraṇaṃ śaraṇāgato na vadhyate = Lat nam supplex non interficitur.

467. yataḥとyasmāt

yataḥとyasmātについて、原因を表す用法はyatよりもかなり顕著である。これらは理由を記述するのみではなく、効果を引き起こす原因や不可欠な原因をも記述する（…のために、…であるからして）。掉尾文はyasmāt… tasmātやyataḥ… tataḥ等で完全に表現されたり、指示代名詞が付加されなかったりする。
Panc. III, 105 ahiṃsāpūrvako dharmo yasmāt saddhirudāhṛtaḥ / yūkamatkuṇadaṃśādīṃs tasmāt tān api rakṣayet (since the wise have declared clemency the highest virtue, one must protect even the smallest insects)
ibid. p. 107 yataste śaṅkusadṛśau karṇau tataḥ śaṅkukarṇo nāma bhaviṣyati, ibid. 72 tad asmān na sidhyati yataḥ- (this does not hold good, because —)

Kathâs. 30, 39と比較せよ。yataḥとyasmātはどちらも、既に言及された事実に原因を付加する場合に、非常に頻出する。これらはhiと共作用し、このように、従属よりも等位にはたらくと言えよう。
Panc. 241 aho kalyāṇam asmākam upasthitaṃ yad raktākṣo gataḥ / yataḥ sa dīrghadarśyete ca mūḍhamanasaḥ (it is good for us, that Rakâxa is gone, for he is wise but these [others] are stupid)

【補足】
同じ機能で、完全なフレーズyena kāraṇena、yasmāt kāraṇāt、yat kāraṇamなどが用いられる。
Panc. 216 asmākaṃ madhye tvayā na vartitavyaṃ kāraṇenāsmābhir gṛhītaṃ tatsaraḥ (you must not stay with us, for we have taken possession of this lake)
ibid. 218 yatkāraṇaṃ śaraṇāgato na vadhyate = Lat. nam supplex non interficitur

468. yena.

The conjunction yena is chiefly expressive of purpose or intention. One might, therefore, expect it to be construed with the optative or the future, and indeed so it is, yet the present is oftener employed, especially in simple prose. The same applies to yathā, when a final particle, see 471.

1. with liṅ: Kathâs. 36, 106 tadidānīṃ vanaṃ gatvā hariṃ śaraṇamāśraye / yena syāṃ naiva duḥkhānāṃ bhājanaṃ punarīdṛśām (therefore I will retire to the forest now and pray to Hari, that I may never more be exposed to such misfortunes); — 2. with future: Panc. 329 drutataraṃ gacchāmi yenaiṣa na mama pṛṣṭhameṣyati (I will go more swiftly, that he may not overtake me); — 3. with present: Panc. 327 preṣaya māṃ yena gṛhaṃ gacchāmi (dismiss me, that I may go home), ibid. 52 yatkiṃcid duḥkhakāraṇaṃ tadvada yena pratīkāraḥ kriyate.

When the demonstrative precedes, the sentence introduced by yena may be also a consecutive one, as it points to the direct consequence of the action signified by the main sentence. Kathâs. 12, 100 tathā kuru yena saḥ / gṛhānmama nivarteta (act so that he will retire from my house), Hit. 10 the tiger speaks mama caitāvānlobhaviraho yena svahastastham api suvarṇakaṅkaṇaṃ yasmai kasmaicid dātum icchāmi (I am so free from covetousness, as to wish to give —).

468. yena

接続詞yenaは主に目的や意図を表す。したがって、それがOpt.あるいはFut.と文法的に結びつくことが予期され、実際そうではあるのだが、特に単純な散文ではPres.が頻繁に用いられる。同じことが目的を表す不変化辞としてのyathāにも適用される。471をみよ。

1. Opt.（liṅ）を伴うもの
Kathâs. 36, 106 tad idānīṃ vanaṃ gatvā hariṃ śaraṇam āśraye / yena syāṃ naiva duḥkhānāṃ bhājanaṃ punarīdṛśām (therefore I will retire to the forest now and pray to Hari, that I may never more be exposed to such misfortunes)
2. Fut.を伴うもの
Panc. 329 drutataraṃ gacchāmi yenaiṣa na mama pṛṣṭhameṣyati (I will go more swiftly, that he may not overtake me)
3. Pres.を伴うもの
Panc. 327 preṣaya māṃ yena gṛhaṃ gacchāmi (dismiss me, that I may go home)
ibid. 52 yat kiṃcid duḥkhakāraṇaṃ tad vada yena pratīkāraḥ kriyate

指示代名詞が先行する場合、yenaに導かれる文は、主文によって表される行為の直接的な結果を指示するような、結果を表すものになる。
Kathâs. 12, 100 tathā kuru yena saḥ / gṛhān mama nivarteta (act so that he will retire from my house)
Hit. 10 the tiger speaks mama caitāvānlobhaviraho yena svahastastham api suvarṇakaṅkaṇaṃ yasmai kasmaicid dātum icchāmi (I am so free from covetousness, as to wish to give —)

469.

On the other hand, yena — as it properly signifies „by the which” — may introduce also a causal sentence. Kathâs. 36, 121 yenāhaṃ bhavataghataḥ / tādṛk śveto gajo bhūmau bhavān utpadyatām iti (because you have struck me —), Panc. 274 kim aham etābhyāṃ hīno yena mām upahasataḥ (am I inferior to them, that they should laugh at me?). Cp. 465 R.

469. 原因を表すyena

一方、正しく「それによって」を表すところのyenaは、原因を表す文を導くこともできる。465補足をみよ。
Kathâs. 36, 121 yenāhaṃ bhavataghataḥ / tādṛk śveto gajo bhūmau bhavān utpadyatām iti (because you have struck me —)
Panc. 274 kim aham etābhyāṃ hīno yena mām upahasataḥ (am I inferior to them, that they should laugh at me?)

470. yathā.

The employment of yathā bears a great resemblance to that of Latin ut. Like this, yathā has originally been a particle of comparison „as,” the correlative of which is the demonstrative „so, thus.” Yet its duty is not limited to the expression of equation, but extends to many other logical relations, chiefly consequence and purpose or aim, though it may answer sometimes our causal or merely epexegetical „that.”

a) serves for comparison.

a.) When used in its proper sense for the sake of comparison, the parallelism of yathā… tathā or its synonyms (evam, ittham) is frequent, although the omission of the demonstr. is not excluded. Pat. I, p. 51 yathecchasi tathāstu (be it so, as you desire), Utt. II, p. 27 vitarati guruḥ prājñe vidyāṃ yathaiva tathā jaḍe (the teacher bestows his learning on his sluggish disciple just as he does on the keen-witted one), R. 3, 19, 18 imām avasthāṃ nītāhaṃ yathā ‘nāthā ‘satī tathā (I am reduced to this state, as [if I were] a woman of bad conduct who has no protector), Hit. 108 evam anuṣṭheyaṃ davacanaṃ yathā; — demonstr. omitted: Nala. 22, 4 brūyāś cainaṃ kathānte tvaṃ parṇādavacanaṃ yathā (speak to him as Parnâda spoke), Mhbh. 4, 2, 5 maṃsyante māṃ yathā nṛpam (they will consider me like a king).

Rem. 1. yathā may also be = »in so far as.” R. 3, 5, 18 Râma admires the knightly attitude and the vigour of Indra and his men, who appear like youths of twenty-five, rūpaṃ bibhrati says he to Laxmaṇa saumitre pañcaviṃśativārṣikam… yatheme puruṣavyāghrā dṛśyante priyadarśanāḥ (they bear the shape of youths of twenty-five, in so far as we may judge from their outward appearance). Hence na tathā = Lat. non tam… quam, 1. »not so much… as,” f. i. Kumâras. 5, 37 tathā na gāṅgaiḥ salilair divaścyutaiḥ / yathā tvadīyaiś caritair anāvilair mahīdharaḥ pāvita eṣa sānvayaḥ, 2. »not exactly… but,” f. i. M. 2, 96 na tathaitāni [sc. indriyāṇi] śakyante saṃniyantum asevayā / viṣayeṣu prajuṣṭāni yathā jñānena nityaśaḥ.

Rem. 2. In protestations and oaths yathā… tena satyena = »as sure as… so surely.” R. 2, 64, 40 apāpo ‘si yathā putra nihataḥ pāpakarmaṇā / tena satyena gacchāśu ye lokāstvastrayodhinām (as sure as you being sinless have been killed, my son, by an evil-doer, so surely may you go swiftly to the abodes of the warriors), cp. Nala. 5, 16-20.

Rem. 3. yathā with liṅ may be = »as if” (343, d). Ch. Up. 5, 24, 1 yathāṅgārānapohya bhasmani juhuyāt tādṛktatsyāt (this would be as if a man were to remove the [live] coals and pour his libation in [dead] ashes). R. 3, 51, 34 the vulture Jatâyu is said to have fallen upon Râvaṇa in the same way »as if some mahaunt mounts a wicked elephant” adhirūḍho gajāroho yathā syād duṣṭavāraṇam.

Rem. 4. yadvat… tadvat are equivalent to yathā… tathā. With optative yadvat is also = »as if.” Varâh. Bṛh. 2, 19 nagaradvāraloṣṭasya yadvat syād upayācitam / ādeśas tadvad ajñānām (a prediction by ignorant men is as useless as if one were to question a clod of earth at the town-gate).

470. yathā

yathāの用法は、ラテン語のutのそれと大いに類似している。これと同様に、yathāはもともと比較の不変化辞（…のように）であり、その関連するところは指示代名詞（そのように、このように）であった。けれども、そのはたらきは等しさを表すことに限定されず、他の多くの論理的関係、主に帰結と目的・目標に拡大され、それでいて、原因を表す、あるいは追加の説明をする（epexegetical）英語の”that”に対応する。

a.) 比較のためにその固有の意味で用いる場合、yathā… tathāやその同義語（evam、ittham）の対応が頻出する。ただし、指示代名詞の省略されたものは〔この範疇に〕含まれる。
Pat. I, p. 51 yathecchasi tathāstu (be it so, as you desire)
Utt. II, p. 27 vitarati guruḥ prājñe vidyāṃ yathaiva tathā jaḍe (the teacher bestows his learning on his sluggish disciple just as he does on the keen-witted one)
R. 3, 19, 18 imāmavasthāṃ nītāhaṃ yathā ‘nāthā ‘satī tathā (I am reduced to this state, as [if I were] a woman of bad conduct who has no protector)
Hit. 108 evam anuṣṭheyaṃ yathā vadāmi

指示代名詞が省略されているもの：
Nala. 22, 4 brūyāś cainaṃ kathānte tvaṃ parṇādavacanaṃ yathā (speak to him as Parnâda spoke)
Mhbh. 4, 2, 5 maṃsyante māṃ yathā nṛpam (they will consider me like a king)

【補足1】
yathāは「…する限りにおいて」でもありうる。
R. 3, 5, 18 Râma admires the knightly attitude and the vigour of Indra and his men, who appear like youths of twenty-five, rūpaṃ bibhrati says he to Laxmaṇa saumitre pañcaviṃśativārṣikam… yatheme puruṣavyāghrā dṛśyante priyadarśanāḥ (they bear the shape of youths of twenty-five, in so far as we may judge from their outward appearance)

よってna tathā（ラテン語：non tam… quam）は、1. 「…というよりむしろ…」（Kumâras. 5, 37 tathā na gāṅgaiḥ salilairdivaścyutaiḥ / yathā tvadīyaiś caritair anāvilair mahīdharaḥ pāvita eṣa sānvayaḥ）や、2. 「必ずしも…でないが…」（M. 2, 96 na tathaitāni [sc. indriyāṇi] śakyante saṃniyantum asevayā / viṣayeṣu prajuṣṭāni yathā jñānena nityaśaḥ）となる。

【補足2】
抗議や悪口におけるyathā… tena satyenaは「…と同じように、…だ」となる。
R. 2, 64, 40 apāpo ‘si yathā putra nihataḥ pāpakarmaṇā / tena satyena gacchāśu ye lokāstvastrayodhinām (as sure as you being sinless have been killed, my son, by an evil-doer, so surely may you go swiftly to the abodes of the warriors)

【補足3】
Opt.（liṅ）を伴うyathāは「まるで…であるかのように」となる（343-d）。
Ch. Up. 5, 24, 1 yathāṅgārānapohya bhasmani juhuyāt tādṛktat syāt (this would be as if a man were to remove the [live] coals and pour his libation in [dead] ashes)
R. 3, 51, 34 the vulture Jatâyu is said to have fallen upon Râvaṇa in the same way »as if some mahaunt mounts a wicked elephant’’ adhirūḍho gajāroho yathā syād duṣṭavāraṇam

【補足4】
yadvat… tadvatはyathā… tathāと等しい。Opt.を伴うyadvatは「まるで…であるかのように」ともなる。
Varâh. Bṛh. 2, 19 nagaradvāraloṣṭasya yadvat syād upayācitam / ādeśas tadvad ajñānām (a prediction by ignorant men is as useless as if one were to question a clod of earth at the town-gate)

471. b) final and consecutive.

b.) yathā points to the result, either effected or aimed at. The result effected is set forth by yathā construed with a past tense and preceded by tathā. The result aimed at or (what is often identical) the purpose is expressed by yathā construed with an optative (liG), a future or, as is oftener done, a present (cp. 468). In both categories of sentences the demonstrative tathā is generally added.

Examples: 1. yathā points to the result effected. Kathâs. 25, 120 krameṇa ca yayau tatra prakarṣaṃ sa tathā yathā / ajīyata na kenāpi pratimallena bhūtale (and by degrees he became such a master in this art [boxing], that no adversary on earth could vanquish him), Panc. 318 evaṃ tena dhyānasthitena tathaiva pādaprahāro datto yathā sa ghaṭo bhagnaḥ (as he was thinking so, he gave the pot such a kick that it broke). See also Kumâras. 5, 15.

2. yathā signifies the result aimed at, the purpose. Here the present usually follows. Panc. 2 yathā mama manorathāḥ siddhiṃ yānti tathānuṣṭhīyatām (act so as to cause my wishes to be fulfilled), Kathâs. 26, 42 yuvāṃ me kurutaṃ tathā yathāham adya paśyāmi tāṃ yuṣmatsvāminīm iha (cause me to see your queen to-day), Panc. 151 ahaṃ tathā bhakṣayāmi yathā bahūnyahāni me prāṇayātrā bhavati (I will eat [of it] in such a way, as to be supported by it for many days), Çâk. I āśramabādhā yathā na bhavati tathāhamapi yatiṣye (I too will take care, that there may be done no harm to the hermitage), Hit. 108 yathāyaṃ naśyati tan mayā vidheyam. — Yet, the optative (liG) is also found, especially in ornate style and in ancient literature. Mhbh. 1, 163, 8 yathā tvidaṃ na vindeyurnarā nagaravāsinaḥ / tathāyaṃ brāhmaṇo vācyaḥ (but this brahman should be warned, that the townsmen may not become aware of it), Kathâs. 13, 55 sa cāputro bahūn viprān saṃghāṭya praṇato ‘bravīt / tathā kuruta putro me yathā syād acirād iti, Vikram. II, p. 38 tad upāyaś cintyatāṃ yathā saphalaprārthano bhaveyam. — Instance of the future: Panc. 105 mayānyonyaṃ tābhyāṃ… bhedastathā vihito yathā bhūyo ‘pi mantrayantāvekasthānasthitau na drakṣyasi (I have made them so discordant that you will see them never more deliberate together).

The future is of course wanted, if the main sentence has a future. Nala. 1, 20 damayantīsakāśe tvāṃ kathayiṣyāmi naiṣadha / yathā tvadanyaṃ puruṣaṃ na sā maṃsyati karhicit, Likewise the optative, if the main sentence has an optative. Daç. 138 tathā viṣaṃ stambhayeyaṃ yathā mṛta ity udāsyeta (I will arrest the poison, but in such a manner, that he will be left for dead).

Rem. 1. If the demonstrative is not added, yathā = »[in order] that.” Panc. 56 saṃbodhyo ‘dya tvayā nijabhartā yathā mama śatrūn vyāpādayati (you must exhort your husband, that he may kill my enemies). Cp. Nala. 1, 20.

Rem. 2. Instead of yathā na with optative, epic poets often use the simple na (405 R. 1). Moreover, mā may be = »lest,” when it agrees with aorist or with optative, in epic poetry even with the future, cp. 405 R. 1. — In affirmative sentences the omission of yathā is very rare, yet there are instances of it. R. 1, 39, 11 tat tathā kriyatāṃ rājanyajño ‘chidraḥ kṛto bhavet (make the sacrifice to be accomplished without flaw).

471. b) 目的・結果を表すもの

b.) yathāは、遂行した/目指した結果を表す。影響した結果（the result effected）は、tathāに先行され過去時制と文法的に結びつくyathāによって明示される。目指した結果（the result aimed at）、あるいは（多くの場合それと同一の）目的（purpose）は、Opt.（liṅ）、Fut.、あるいはしばしばそうであるようにPres.と文法的に結びつくyathāによって表される（468）。どちらの文のカテゴリにおいても、指示代名詞tathāがふつう付加される。

例：
1. 影響した結果を表すyathā
Kathâs. 25, 120 krameṇa ca yayau tatra prakarṣaṃ sa tathā yathā / ajīyata na kenāpi pratimallena bhūtale (and by degrees he became such a master in this art [boxing], that no adversary on earth could vanquish him)
Panc. 318 evaṃ tena dhyānasthitena tathaiva pādaprahāro datto yathā sa ghaṭo bhagnaḥ (as he was thinking so, he gave the pot such a kick that it broke)

Kumâras. 5, 15もみよ。

2. 目的を表すyathā
ここで普通はPres.が続く。
Panc. 2 yathā mama manorathāḥ siddhiṃ yānti tathānuṣṭhīyatām (act so as to cause my wishes to be fulfilled)
Kathâs. 26, 42 yuvāṃ me kurutaṃ tathā yathāham adya paśyāmi tāṃ yuṣmatsvāminīm iha (cause me to see your queen to-day)
Panc. 151 ahaṃ tathā bhakṣayāmi yathā bahūny ahāni me prāṇayātrā bhavati (I will eat [of it] in such a way, as to be supported by it for many days)
Çâk. I āśramabādhā yathā na bhavati tathāham api yatiṣye (I too will take care, that there may be done no harm to the hermitage), Hit. 108 yathāyaṃ naśyati tanmayā vidheyam

が、特に雅文や古い作品においては、Opt.（liṅ）もみられる。
Mhbh. 1, 163, 8 yathā tvidaṃ na vindeyurnarā nagaravāsinaḥ / tathāyaṃ brāhmaṇo vācyaḥ (but this brahman should be warned, that the townsmen may not become aware of it)
Kathâs. 13, 55 sa cāputro bahūn viprān saṃghāṭya praṇato ‘bravīt / tathā kuruta putro me yathā syād acirād iti
Vikram. II, p. 38 tad upāyaś cintyatāṃ yathā saphalaprārthano bhaveyam

Fut.の例：
Panc. 105 mayānyonyaṃ tābhyāṃ… bhedas tathā vihito yathā bhūyo ‘pi mantrayantāv ekasthānasthitau na drakṣyasi (I have made them so discordant that you will see them never more deliberate together)

主文がFut.を〔動詞に〕持つ場合には、もちろんFut.が必要とされる。
Nala. 1, 20 damayantīsakāśe tvāṃ kathayiṣyāmi naiṣadha / yathā tvadanyaṃ puruṣaṃ na sā maṃsyati karhicit

同様に、主文がOpt.をもつ場合にはOpt.を要する。
Daç. 138 tathā viṣaṃ stambhayeyaṃ yathā mṛta ity udāsyeta (I will arrest the poison, but in such a manner, that he will be left for dead)

【補足1】
指示代名詞が付加されない場合、yathāは「そのために」（[in order] that）となる。以下をNala. 1, 20と比較せよ。
Panc. 56 saṃbodhyo ‘dya tvayā nijabhartā yathā mama śatrūn vyāpādayati (you must exhort your husband, that he may kill my enemies)

【補足2】
yathā na＋Opt.の代わりに、叙事詩の詩人たちはしばしば単なるnaを用いる（405補足1）。さらに、Aor.やOpt.（叙事詩においてはFut.も）と一致する場合にはmāが「…しないように」（lest）でありうる。405補足1をみよ。—肯定文においてyathāの省略は非常に稀であるが、用例が存在する。
R. 1, 39, 11 tat tathā kriyatāṃ rājanyajño ‘chidraḥ kṛto bhavet (make the sacrifice to be accomplished without flaw)

472. c) yathā paraphrases the object.

c.) yathā serves to paraphrase the object of knowing, saying, declaring etc. just as yat (464). Kumâras. 4, 36 viditaṃ khalu te yathā smaraḥ kṣaṇamapyutsahate na māṃ vinā (you know, certainly, that Kâma cannot be without me, even for a moment), Mâlat. IV, p. 69 ayi bhavānamaṃsta yathā bhūrivasureva mālatīmasmabhyaṃ dāsyati (say, did you believe that it was Bhûr. who will give me Mâlatî?), Panc. 200 jānātyeva bhavānyathārthavādino dṛtasya na doṣaḥ karaṇīyaḥ, Mhbh. 1, 42, 34 Kâçyapa starts to the rescue of king Parixit śrutaṃ hi tena [sc. kāśyapena] tadabhūd yathā taṃ rājasattamaṃ / takṣakaḥ pannagaśreṣṭho neṣyate yamasādanam.

Rem. In the first and the last of the instances quoted we are free to translate yathā by »how.” Indeed, this employment of yathā does not lie very far from that, mentioned 411.

472. c) 目的語を言い換えるyathā

c.) yathāは、知る、言う、述べるなどの動詞の目的語を、ちょうどyatのように（464）言い換えるはたらきをする。
Kumâras. 4, 36 viditaṃ khalu te yathā smaraḥ kṣaṇam apy utsahate na māṃ vinā (you know, certainly, that Kâma cannot be without me, even for a moment)
Mâlat. IV, p. 69 ayi bhavānamaṃsta yathā bhūrivasureva mālatīmasmabhyaṃ dāsyati (say, did you believe that it was Bhûr. who will give me Mâlatî?)
Panc. 200 jānāty eva bhavān yathārthavādino dṛtasya na doṣaḥ karaṇīyaḥ
Mhbh. 1, 42, 34 Kâçyapa starts to the rescue of king Parixit śrutaṃ hi tena [sc. kāśyapena] tad abhūd yathā taṃ rājasattamaṃ / takṣakaḥ pannagaśreṣṭho neṣyate yam asādanam

【補足】
最初と最後の例について、yathāはhowで訳すことができる。実際、このyathāの用法は411に言及したものからそう遠くはない。

473. d) yathā, when a causal particle.

d.) Finally, yathā may sometimes have the nature of a causal particle. This seems to have been more usual in ancient literature, than afterwards. Ch. Up. 6, 13, 1 uddhāvamṛśya na viveda yathā vilīnamevāṅga (he [the son] having looked for it [the salt, he had placed in the water] did not find it, for, of course, it was melted), R. 3, 57, 19 Râma surmises, Sîtâ will have incurred some harm. sarvathā janakātmajā / vinaṣṭā bhakṣitā vāpi rākṣasair anacāribhiḥ / aśubhānyeva bhūyiṣṭhaṃ yathā prādurbhavanti me (— as it is chiefly prognostics of evil, that appear to me).

This causal meaning of yathā is sometimes indicated by adding hi the exponent of causality. R. 3, 11, 47 etad evāśramapadaṃ nūnaṃ tasya… agastyasya muner bhrāturdṛśyate… yathā hīme vanasyāsya jñātāḥ pathi sahasraśaḥ… drumāḥ.

In the instances quoted the clause with yathā follows the main sentence. If it precedes, we may translate it by as much as, considering, etc. Nala. 21, 8 yathāsau rathanirghoṣaḥ pūrayann iva medinīm / mamāhlādayate ceto nala eṣa mahīpatiḥ (considering the joy, which causes to me the sound of the chariot, I know it is Nala).

473. d) 原因を表すyathā

d.) 最後に、yathāは原因を表す不変化辞の性格をもつことがある。これは後代の文学作品よりも古い作品のほうでより一般的であったようである。
Ch. Up. 6, 13, 1 uddhāvamṛśya na viveda yathā vilīnamevāṅga (he [the son] having looked for it [the salt, he had placed in the water] did not find it, for, of course, it was melted)
R. 3, 57, 19 Râma surmises, Sîtâ will have incurred some harm. sarvathā janakātmajā / vinaṣṭā bhakṣitā vāpi rākṣasair anacāribhiḥ / aśubhānyeva bhūyiṣṭhaṃ yathā prādurbhavanti me (— as it is chiefly prognostics of evil, that appear to me)

yathāのこの原因を表す意味は、原因性の指示詞hiを付加することによって表示されることがある。
R. 3, 11, 47 etad evāśramapadaṃ nūnaṃ tasya… agastyasya muner bhrāturdṛśyate… yathā hīme vanasyāsya jñātāḥ pathi sahasraśaḥ… drumāḥ

引用した例では、yathāを伴う節が主文の後に続く。先行する場合には、yathāを「…と同じ程度に…」や「…の割には」などで翻訳しうる。
Nala. 21, 8 yathāsau rathanirghoṣaḥ pūrayann iva medinīm / mamāhlādayate ceto nala eṣa mahīpatiḥ (considering the joy, which causes to me the sound of the chariot, I know it is Nala)

474. yadā.

yadā is a temporal conjunction = our „when.” Its demonstrative which is generally not omitted, is tadā „then.” Panc. 303 yadā rāmo rājāsīt tadāham… anena pathā samāyātaḥ, Mṛcch. I, p. 55 yadā tu bhāgyakṣayapīḍitāṃ daśāṃ naraḥ kṛtāntopahitāṃ prapadyate / tadāsya mitrāṇy api yānty amitratāṃ cirānurakto ‘pi virajyate janaḥ.

yadā repeated is of course = »whenever.” Kathâs. 25, 216 tasmān niśi ca bhūyo ‘pi tvam eṣyasi yadā yadā / tadā tadā vaṭataror mūlāt prāpsyasi māmitaḥ »at the very time that.” Ven. I, p. 24 kuruṣu tāvad asaṃdheyatā tadaiva niveditā yadaivāsmābhir ito vanaṃ gacchaddhiḥ sarvair eva kurukulasya nidhanaṃ pratijñātam. — yadāprabhṛti »since.” R. 2, 116, 13 tvaṃ yadāprabhṛti hy asminn āśrame tāta vartase / tadāprabhṛti rakṣāṃsi viprakurvanti tāpasān (for the hermits are being vexed by the râxasas since the time, that you stay here).

474. yadā

yadāは時間を表す接続詞（英語でいうwhenに相当）である。その指示代名詞であるtadā（そのとき、then）はふつう省略されない。
Panc. 303 yadā rāmo rājāsīttadāham… anena pathā samāyātaḥ
Mṛcch. I, p. 55 yadā tu bhāgyakṣayapīḍitāṃ daśāṃ naraḥ kṛtāntopahitāṃ prapadyate / tadāsya mitrāṇyapi yānty amitratāṃ cirānurakto ‘pi virajyate janaḥ

繰り返されるyadāはもちろん「いつでも」と等しい。
Kathâs. 25, 216 tasmān niśi ca bhūyo ‘pi tvameṣyasi yadā yadā / tadā tadā vaṭatarormūlātprāpsyasi māmitaḥ »at the very time that.”
Ven. I, p. 24 kuruṣu tāvad asaṃdheyatā tadaiva niveditā yadaivāsmābhirito vanaṃ gacchaddhiḥ sarvair eva kurukulasya nidhanaṃ pratijñātam

yadāprabhṛtiは"since"：
R. 2, 116, 13 tvaṃ yadāprabhṛti hy asminnāśrame tāta vartase / tadāprabhṛti rakṣāṃsi viprakurvanti tāpasān (for the hermits are being vexed by the râxasas since the time, that you stay here)

475. yāvat.

yāvat is chiefly used of time. Then the parallelism yāvat… tāvat is generally expressed in full. Two cases are here to be distinguished. Either simultaneousness of the two actions is denoted, or the action with tāvat is precedent to the other.

yāvat… tāvat = while.

I. If yāvat… tāvat, or inversely yāvat… tāvat are expressive of simultaneousness, yāvat properly = as long as, while. Yet, it is also expressive of at which time, when, sometimes it may even be rendered by as soon as.

1. yāvat as long as, while (*1). In this meaning it is construed with the present, even when expressive of past facts, cp. 327. Hit. 68 deva yāvad ahaṃ jīvāmi tāvad dayaṃ na kartavyam (as long as I live, you ought not to fear), Panc. V, 64 tāvat syāt suprasannāsyas tāvad gurujane rataḥ / puruṣo yoṣitāṃ yāvanna śṛṇoti vaco rataḥ. In both instances yāvat… tāvat = »during which time… during that time.” But not rarely its meaning is »during which time… in the meanwhile.” Panc. 290 yāvad asau [sc. śṛgālaḥ] taddhedakṛtadvāreṇa kiṃcin māṃsaṃ bhakṣayati tāvad atisaṃkruddho ‘paraḥ śṛgālaḥ samāyayau, ibid. 42 yāvad devadattam uddiśya vrajati tāvat taddhartā saṃmukho madavihvalāṅgaḥ samabhyeti (as she is going to her sweetheart, she comes across her husband (*2)).

2. yāvat at which time. Panc. 277 yāvat tāṃ [peṭām] utpāṭayati tāvat taṃ paṅguṃ dadarśa (as he opened the basket, he saw the paralytic), Kathâs. 4, 36 yāvat kiṃcid gatā sā purodhasā (as she went on a little, she was stopped by the priest).

3. yāvat as soon as Panc. 313 yāvad rāsabho dṛṣṭas tāval laguḍaprahārair hataḥ (as soon as the ass was seen, he was beaten with sticks).

(*1)
Cp.the similar employment yāvat, when preposition (54 R. 2 and cp. 169).

(*2)
yāvad yāvat… tāvat tāvat = »for every time… for this time” (cp. 252, 3°). Mudr. IV, p. 143 yāvat yāvan nirapekṣaś cāṇakyahatakaś candraguptād dṛrībhavati tāvat tāvad asya svārthasiddhiḥ.

475. yāvat

yāvatは、主に時間に関して用いられる。よって、yāvat… tāvatの対応はふつう省略されずに表現される。2つのケースがここに顕著である。2つの行為の同時性（simultaneousness）が記述されるか、あるいはtāvatを伴う方の行為が他に先行するか、である。

○「…の間に」を表すyāvat… tāvat

I. yāvat… tāvat、あるいは逆順のtāvat… yāvatが同時性を表す場合、yāvatは正しく「…の限り」や「…の間に」と等しい。もっとも、これは「…のときに」（at which time, when）をも表し、「…するやいなや」（as soon as）で訳されることもある。

1. 「…の限り」や「…の間に」を表すyāvat（*1）
この意味では、yāvatは、過去の事実を表す場合であってもPres.と文法的に結びつく（327）。
Hit. 68 deva yāvad ahaṃ jīvāmi tāvad dayaṃ na kartavyam (as long as I live, you ought not to fear)
Panc. V, 64 tāvat syāt suprasannāsyas tāvad gurujane rataḥ / puruṣo yoṣitāṃ yāvanna śṛṇoti vaco rataḥ

どちらの例でもyāvat… tāvatは「…の間、その間に…」（during which time… during that time）である。けれども、「… の間、その間ずっと」（during which time… in the meanwhile）を意味することも稀ではない。
Panc. 290 yāvad asau [sc. śṛgālaḥ] tad dhedakṛtadvāreṇa kiṃcin māṃsaṃ bhakṣayati tāvad atisaṃkruddho ‘paraḥ śṛgālaḥ samāyayau
ibid. 42 yāvad devadattam uddiśya vrajati tāvat taddhartā saṃmukho madavihvalāṅgaḥ samabhyeti (as she is going to her sweetheart, she comes across her husband) （*2）

2. 「…のときに」を表すyāvat
Panc. 277 yāvat tāṃ [peṭām] utpāṭayati tāvat taṃ paṅguṃ dadarśa (as he opened the basket, he saw the paralytic)
Kathâs. 4, 36 yāvat kiṃcid gatā sā purodhasā (as she went on a little, she was stopped by the priest)

3. 「…するやいなや」を表すyāvat
Panc. 313 yāvad rāsabho dṛṣṭas tāvallaguḍaprahārair hataḥ (as soon as the ass was seen, he was beaten with sticks)

（*1）
前置詞の場合のyāvatの用法と比較せよ（54補足2、169）。

（*2）
yāvad yāvat… tāvat tāvatは「いつもは…で、今回は…」（for every time… for this time）となる（252, 3°と比較せよ）。
Mudr. IV, p. 143 yāvat yāvan nirapekṣaś cāṇakyahatakaś candraguptād dṛrībhavati tāvat tāvad asya svārthasiddhiḥ

476.

II. If the sentence introduced by yāvat is expressive of an action, subsequent in time to that expressed by the main sentence, two cases are possible:

yāvat = until.

a.) yāvat = till what time, until.

yāvat until is generally construed with the liṅ or with its equivalent, the present (468). Then it expresses the intention, but when stating a fact, past tenses are admissible (cp. 471).

Examples: 1. with liṅ. Daç. 156 saiṣā bhavad danujatar ucchāyāyām akhaṇḍitacāritrā tāvad adhyāstāṃ yāvad asyāḥ pāṇigrāhakamānayeyam (therefore you must protect her, until I bring her husband here), Mudr. V, p. 167 tāḍyatāṃ tāvad adyāvatsarvamanena kathitaṃ bhavet (let him be beaten until he has confessed the whole); 2. with the present. Panc. 276 yāvad ahaṃ bhojanaṃ gṛhītvā samāgacchāmi tāvad atra tvayā syātavyam (you must stay here, until I return with food), ibid. 286 tāvat tvayaitau yatnena rakṣaṇīyau yāvad aham aparāmuṣṭrīṃ nītvā samāgacchāmi; 3. with the future. Daç. 72 pratīkṣasva kānicid dināni yāvad iyaṃ sukumārī… prakṛtāveva sthāsyati; — 4. with past tense, stating a fact. Kathâs. 4, 58 so ‘pi purohitaḥ] tāvac ceṭikābhir vimohitaḥ / yāvat tṛtīye prahare daṇḍādhipatir āgamat (the maid-servants beguiled the priest, until at the third prahara the judge came).

476. 承前

II. yāvatで導かれる文が、主文によって表現された時間に続いて起こる行為を表現する場合、2つの場合がありうる：

○「…まで」（until）を表すyāvat

a.) 「…の時まで」「…まで」を表すyāvat
yāvat（「…まで」）は、ふつうOpt.（liṅ）やその等価物たるPres.と文法的に結びつく（468）。そして目的を表すが、事実について述べられている場合には、過去時制が認められる（cp. cp. 471）。

例：
1. Opt.を伴うもの
Daç. 156 saiṣā bhavadbhujacchāyām akhaṇḍitacāritrā tāvad adhyāstāṃ yāvad asyāḥ pāṇigrāhakam ānayeyam (therefore you must protect her, until I bring her husband here), Mudr. V, p. 167 tāḍyatāṃ tāvad yāvat sarvam anena kathitaṃ bhavet (let him be beaten until he has confessed the whole)

2. Pres.を伴うもの
Panc. 276 yāvad ahaṃ bhojanaṃ gṛhītvā samāgacchāmi tāvad atra tvayā sthātavyam (you must stay here, until I return with food)
ibid. 286 tāvat tvayaitau yatnena rakṣaṇīyau yāvad aham aparām uṣṭrīṃ nītvā samāgacchāmi

3. Fut.を伴うもの
Daç. 72 pratīkṣasva kānicid dināni yāvad iyaṃ sukumārī… prakṛtāv eva sthāsyati

4. 過去時制を伴い、事実について記述するもの
Kathâs. 4, 58 so ‘pi purohitaḥ] tāvac ceṭikābhir vimohitaḥ / yāvat tṛtīye prahare daṇḍādhipatir āgamat (the maid-servants beguiled the priest, until at the third prahara the judge came)

477. yāvat + na = before, priusquam.

b.) it is simply stated that the action of the main sentence has happened before the other. This is done by the phrase tāvat… yāvat with negation, the literal meaning of which is: one action happened, as long as the other did not happen. It is to be noticed, that na has no fixed place, but may precede yāvat or follow it, either close to or separated from it by other words.

Examples: of yāvan na = before, Lat. priusquam. Panc. 74 yāvan na kaścid vetti tāvac chīghraṃ gamyatām (go away soon, before anybody knows of it), Mhbh. 1, 202, 11 yāvan na kṛtamūlāste pāṇḍaveyāḥ… tāvat praharaṇīyāste (you must strike them, before they have taken root); — yāvat… na. Nâgân. II, p. 37 na tāvan muñcāmi yāvan mama hṛdayavallabhāṃ śilāyāmālekhyagatāṃ na paśyasi (I do not let go [your band], before you see my sweetheart painted on the stone), Panc. 67 satvaraṃ nivedaya yāvan mama daṃṣṭrān targato na bhavān bhaviṣyati (tell it me quickly, before I make a bite of you), M. 2, 172 śūdreṇa hi samas tāvad yāvad vede na jāyate (before he is born in the Veda, he is equal to a çûdra); — na yāvat. Panc. 320 the chief monkey gives to his band the counsel of fleeing away na yāvat sarveṣāṃ saṃkṣayo bhavati tāvad atadrājagṛhaṃ saṃtyajya vanaṃ gacchāmaḥ, ibid. II, 191 ekasya duḥkhasya na yāvat antaṃ gacchāmy ahaṃ pāramivārṇavasya / tāvad dvitīyaṃ samupasthitaṃ me.

Rem. Another word answering to Latin priusquam is purā. Indeed, like our »before,” purā is sometimes a preposition, sometimes an adverb, sometimes a conjunction (cp. 324 R. 1.). In the classic dialect it is almost obsolete.

477. ある時点より前のことを表すyāvat＋na

b.) 主文の動作が他の〔行為より〕前に（before）起こったことを単に記述するyāvat
これは否定辞を伴うtāvat… yāvatによってなされる。逐語的な意味は以下の通り：「ある行為が起こらなかったその限りにおいて、ある行為が起こった」（one action happened, as long as the other did not happen）。naには決まった位置はないが、yāvatの前後、その近くに隣接しているか（yāvan na, na yāvat）、そこから別の単語により分離しているか（yāvat… na）、であることに注意せよ。

例：
・yāvan na＝before
Panc. 74 yāvan na kaścid vetti tāvac chīghraṃ gamyatām (go away soon, before anybody knows of it)
Mhbh. 1, 202, 11 yāvan na kṛtamūlāste pāṇḍaveyāḥ… tāvat praharaṇīyāste (you must strike them, before they have taken root)

・yāvat… na
Nâgân. II, p. 37 na tāvan muñcāmi yāvan mama hṛdayavallabhāṃ śilāyām ālekhyagatāṃ na paśyasi (I do not let go [your band], before you see my sweetheart painted on the stone)
Panc. 67 satvaraṃ nivedaya yāvan mama daṃṣṭrān targato na bhavān bhaviṣyati (tell it me quickly, before I make a bite of you)
M. 2, 172 śūdreṇa hi samas tāvad yāvad vede na jāyate (before he is born in the Veda, he is equal to a çûdra)

・na yāvat
Panc. 320 the chief monkey gives to his band the counsel of fleeing away na yāvat sarveṣāṃ saṃkṣayo bhavati tāvad atadrājagṛhaṃ saṃtyajya vanaṃ gacchāmaḥ
ibid. II, 191 ekasya duḥkhasya na yāvat antaṃ gacchāmy ahaṃ pāramivārṇavasya / tāvad dvitīyaṃ samupasthitaṃ me

478. yāvat = [in order] that.

c.) When construed with the 1st person of the present, yāvat may also denote the purpose. In this case, the main sentence which generally precedes, is only expressive of some preparatory action to be completed „about the time” at which the action purposed is intended to take place; tāvat is as a rule omitted. Çâk. I sūta āśramoparodho sā bhūt tad ihaiva rathaṃ sthāpaya yāvad avatarāmi (charioteer, in order to avoid disturbing the hermitage, you must stop here, that I may descend), Kathâs. 16, 38 paramānnaṃ paceḥ śīghraṃ snātvā yāvad upaimy aham (cook an excellent meal for me, quickly, [that I may take it] when I come here after bathing), Vikram. V, p. 162 king to charioteer tadupaśleṣaya śaraṃ yāvan nirūpayāmi.

Rem. In this passage yāvat is construed with the 3d person of the imperative. Mhbh. 3, 72, 4 nigṛhīṣva… hayānetān… / vārṣṇeyo yāvad enaṃ me paṭamānayatām iha.

478. 「そのために」を表すyāvat

c.) Pres.1st.と文法的に結びつく場合、yāvatは目的をも表す。この場合、ふつう先行する主文は、意図される行為の〔これから〕行われることが〔動作主によって〕目論まれているその時点で（about the time）、既に完了されているべきである何らかの準備的行為を表現しているに過ぎない；tāvatは原則として省略される。
Çâk. I sūta āśramoparodho mā bhūt tad ihaiva rathaṃ sthāpaya yāvad avatarāmi (charioteer, in order to avoid disturbing the hermitage, you must stop here, that I may descend)
Kathâs. 16, 38 paramānnaṃ paceḥ śīghraṃ snātvā yāvad upaimy aham (cook an excellent meal for me, quickly, [that I may take it] when I come here after bathing)
Vikram. V, p. 162 king to charioteer tadupaśleṣaya śaraṃ yāvan nirūpayāmi

【補足】
以下の文では、yāvatはImpv.3rd.と文法的に結びついている。
Mhbh. 3, 72, 4 nigṛhīṣva… hayānetān… / vārṣṇeyo yāvad enaṃ me paṭamānayatām iha

479.

Not rarely the purpose is set forth by yāvat in an almost elliptical way, no main sentence being expressed. In other terms, yāvat with the 1st pers. of the present is used in self-exhortations, such as are explained 356. Sometimes we may translate it by „in the meanwhile.” Mudr. II p. 59 yāvad aham amātyarākṣasaṃ paśyāmi (well, let me wait on Minister Râxasa), Çâk. I yāvad etāś chāyām imām āśritya pratipālayāmi, Vikram. IV, p. 114 yāvad asminkānane priyāṃ pranaṣṭām anveṣayāmi.

479. 自己勧奨文におけるyāvatの省略的用法

目的が、ほとんど省略的な仕方のyāvatで表され、主文が表現されないことも稀ではない。換言すると、Pres.1st.を伴うyāvatが、自己勧奨（self-exhortation）において、356に説明したように用いられる。「その間…」（in the meanwhile）で翻訳されることもある。
Mudr. II p. 59 yāvad aham amātyarākṣasaṃ paśyāmi (well, let me wait on Minister Râxasa)
Çâk. I yāvad etāś chāyām imām āśritya pratipālayāmi
Vikram. IV, p. 114 yāvad asminkānane priyāṃ pranaṣṭām anveṣayāmi

480. yāvat = in so far as.

yāvat is not always time-denoting, it is also a conjunction of manner = as far as, in so much as, as is, indeed, evident from its etymology. Mâlat. III, p.50 yāvad aśṛṇavaṃ mālaty eva… hetur iti (in so far as I have heard, M. was the cause), Kathâs. 5, 136. In this meaning yathā is also available, see 470 R. 1.

Rem. 1. Note these phrases: 1. na tāvat… yāvat »not so much… but rather.” Kathâs. 26, 23 na tāvat sā ca kanakapurī dṛṣṭā mayā purī / apade naśyatā yāvad dāśendro ‘py eva nāśitaḥ (v. a. »instead of seeing that Gold-city, I myself am lost and I have made the chief of fishermen to perish also,” liter. I have not so much seen Gold-city, but I have rather —); — 2. na param or na kevalam… yāvat »not only… but also.” Kathâs. 28, 160 vraṇastasya dine / na paraṃ na rurohaiva yāvan nāḍītvamāyayau (not only the wound d id not heal, but it became even a fistula), Panc. 36 na kevalaṃ sevakā itthaṃbhūtā yāvat samas tam apy etaj jagat parasparaṃ bhakṣaṇārthaṃ sāmādibhir upāyais tiṣṭhati (it is not only the attendants, who are so natured, but the whole of the creatures of this earth stand to each other in some relation, friendly or otherwise, for obtaining food), cp. 470, R. 1.

Rem. 2. Pat. I, p. 9 santīti tāvad brūmo yad etāj śāstravidaḥ śāstreṇānuvidadhate (we say: they exist, only in so far as they who know the theory [of grammar] employ them in their theories) affords an instance of tāvat… yat instead of tāvat… yāvat. For analogous phrases see 458 b).

480. 「…する限りにおいて」を表すyāvat

yāvatは常に時間を表すわけではなく、実際語源から明らかであるように、〔物事を行う〕仕方を表す接続詞＝「…する限り」（as far as）、「…である限りは」（in so much as）でもある。
Mâlat. III, p.50 yāvad aśṛṇavaṃ mālaty eva… hetur iti (in so far as I have heard, M. was the cause)
Kathâs. 5, 136

この意味では、yathāも使用可能である。470補足1をみよ。

【補足1】
以下の言い回しに注意せよ：
1. na tāvat… yāvat（「…よりもむしろ…」）
Kathâs. 26, 23 na tāvat sā ca kanakapurī dṛṣṭā mayā purī / apade naśyatā yāvad dāśendro ‘py eva nāśitaḥ (v. a. »instead of seeing that Gold-city, I myself am lost and I have made the chief of fishermen to perish also,’’ liter. I have not so much seen Gold-city, but I have rather —)

2. na param / na kevalam… yāvat（…だけでなく…も）
Kathâs. 28, 160 vraṇas tasya dine / na paraṃ na rurohaiva yāvan nāḍītvam āyayau (not only the wound did not heal, but it became even a fistula)
Panc. 36 na kevalaṃ sevakā itthaṃbhūtā yāvat samas tam apy etaj jagat parasparaṃ bhakṣaṇārthaṃ sāmādibhir upāyais tiṣṭhati (it is not only the attendants, who are so natured, but the whole of the creatures of this earth stand to each other in some relation, friendly or otherwise, for obtaining food)

470-補足1と比較せよ。

【補足2】
Pat. I, p. 9 santīti tāvad brūmo yad etāj śāstravidaḥ śāstreṇānuvidadhate (we say: they exist, only in so far as they who know the theory [of grammar] employ them in their theories)

この文はtāvat… yāvatの代わりにtāvat… yatを用いる例を提供している。類似の言い回しについては458-bをみよ。

480*.

In both acceptations, of time and of manner, one will meet occasionally with yāvatā = yāvat. Instances of yāvatā = »as far as” are found especially in Patañjali, of yāvatā = »whilst; as,” yāvatā na = »before” in the Bhâgav. Pur. and elsewhere.

480*. yāvatā

時間・仕方のどちらの意味においても、yāvatā（＝yāvat）が見られる。「…する限り」を表すyāvatāの例は特にPatañjaliに、「…の間に」を表すyāvatāと「…の前に」を表すyāvatā naはBhâgav. Pur.やその他に見られる。

481. yadi after verbs of doubting, inquiring etc.

yadi (if) is chiefly employed in the protasis of conditional periods. This main function will be treated in the following chapter. But, moreover, like our „if,” Greek εἰ, Lat. si, yadi serves to introduce the relative sentence which is the object of verbs of doubting, inquiring, observing, expecting, telling and the like. paśyāmi yadi = „I will see if (whether).”

Examples: Panc. 200 anviṣyatāṃ yady asmād vyasanātsunirmuktiḥ (inquire, if there is any opportunity of being relieved from this misfortune), ibid. 121 kathaya me yady asti kaścid upāyas tadvināśāya (tell me if —), Mhbh. 1, 154, 4 yadi vāsya vanasya tvaṃ devatā yadi vāpsarāḥ / ācakṣva mama (tell me whether you are the deity of this forest or an apsaras), Çâk. VI vicāryātāṃ yadi kācid āpannasattvā tasya bhāryāsu syāt (reflect if not one of hie wives may be in the family-way), Kumâras. 5, 44 vada pradoṣe sphuṭacandratārakā vibhāvarī yady aruṇāya kalpate (say, if the splendour of the evening-sky illumined by moon and stars, does befit Aruṇa). — Sometimes yadi and yat are equally available, f. i. with citram (wonder), and with such phrases as I cannot bear, I do not believe. {P. 3, 3, 147 with vârtt.} Çâk. III kim atra citraṃ yadi viśākhe śaśāṅkalekhām anuvartete (what wonder is it, that the two stare of the aeteriam Viçâkhâ join the crescent?), R. 2, 51, 14 nāśaṃse yadi jīvanti sarve te (I do not think, they are alive), ibid. 2, 86, 15 we have the like sentence, but the verb is an optative (jīveyuḥ). Cp. also R. 2, 73, 8 duṣkaraṃ yadi jīvetām, and the like.

Note also yadi with verbs of swearing, cursing and the like. Panc. 75 mama devagurukṛtaḥ śapathaḥ syād yadi tadāsvādayāmi (I may be cursed by gods or parents, if I taste of it).

481. 疑う・調べる等の動詞の後に来るyadi

yadi（if）は主に条件文の前提節で〔「もし…なら」のように〕用いられる。これの主要なはたらきは後の章で扱う。しかし、それに加えてyadiは、英語のifや古代ギリシャ語のεἰ、ラテン語のsiと同様に、疑う、調べる、観察する、期待する、伝えるなどの動詞の目的語であるところの関係文を導くことに資する。paśyāmi yadiは「…かどうか、私は確かめよう」となる。

例：
Panc. 200 anviṣyatāṃ yady asmād vyasanātsunirmuktiḥ (inquire, if there is any opportunity of being relieved from this misfortune)
ibid. 121 kathaya me yady asti kaścid upāyas tadvināśāya (tell me if —)
Mhbh. 1, 154, 4 yadi vāsya vanasya tvaṃ devatā yadi vāpsarāḥ / ācakṣva mama (tell me whether you are the deity of this forest or an apsaras)
Çâk. VI vicāryātāṃ yadi kācid āpannasattvā tasya bhāryāsu syāt (reflect if not one of hie wives may be in the family-way)
Kumâras. 5, 44 vada pradoṣe sphuṭacandratārakā vibhāvarī yady aruṇāya kalpate (say, if the splendour of the evening-sky illumined by moon and stars, does befit Aruṇa)

citram（wonder）や「私は…に堪えられない」、「私は…とは信じない」のようなフレーズを伴うなど、yadiとyatが共に使用可能なこともある。{P. 3, 3, 147 with vârtt.} Çâk. III kim atra citraṃ yadi viśākhe śaśāṅkalekhām anuvartete (what wonder is it, that the two stare of the aeteriam Viçâkhâ join the crescent?)
R. 2, 51, 14 nāśaṃse yadi jīvanti sarve te (I do not think, they are alive)

ibid. 2, 86, 15は似た文であるが、動詞はOpt.である（jīveyuḥ）。R. 2, 73, 8 duṣkaraṃ yadi jīvetām等とも比較せよ。

罵る、呪う等の動詞を伴うyadiにも注意せよ。
Panc. 75 mama devagurukṛtaḥ śapathaḥ syād yadi tad āsvādayāmi (I may be cursed by gods or parents, if I taste of it)

482.

Sometimes the clause with yadi is used in a somewhat elliptical way, viz. without apodosis. Çâk. VII Dushyanta considers whether he shall ask the boy, whom he already suspects to be his son, about the name of his mother: yadi tāvad asya śiśor mātaraṃ nāmataḥ pṛccheyam (if I should ask now the name of his mother?). In a similar way, if hope is uttered. R. 2, 59, 3 āśayā yadi māṃ rāmaḥ punaḥ śabdāpayed iti (hoping: »perhaps Râma will again address me”), ibid. 3, 54, 3 Sîtâ when being carried away by Râvaṇa casts off her upper-garment and her jewels among a little band of apes yadi rāmāya śaṃseyur iti (perhaps they will show them to Râma). (*1). Such sentences require the optative (liṅ) because of the nature of their contents.

A different character is displayed by such ellipsis, as is shown R. 3, 17, 21, where Çûrpanakhâ says to Râma rāvaṇo nāma me bhrātā yadi te śrotram āgataḥ (my brother is named Râvaṇa, whom perhaps you will have heard of). (*2).

(*1)
Cp. the similar employment of Latin si. f. i. in the Aeneid, book VI, vs. 187 si nunc se nobis ille aureus arbore ramus ostendat nemore in tanto.

(*2)
Cp. Lat. si, f.i. Aeneid, book II, vs. 81.

482. 帰結節の省略を伴うyadi

yadiを伴う節が何かしら省略的な仕方で、すなわち帰結節なしに用いられることがある。
Çâk. VII Dushyanta considers whether he shall ask the boy, whom he already suspects to be his son, about the name of his mother: yadi tāvad asya śiśor mātaraṃ nāmataḥ pṛccheyam (if I should ask now the name of his mother?)

同じ仕方で、願望が述べられる場合：
R. 2, 59, 3 āśayā yadi māṃ rāmaḥ punaḥ śabdāpayed iti (hoping: »perhaps Râma will again address me”)
ibid. 3, 54, 3 Sîtâ when being carried away by Râvaṇa casts off her upper-garment and her jewels among a little band of apes yadi rāmāya śaṃseyur iti (perhaps they will show them to Râma) （*1）

それらの中身の性質のために、このような文はOpt.（liṅ）を要する。

かかる省略は、以下の例文のような異なる性格を呈する：
R. 3, 17, 21, where Çûrpanakhâ says to Râma rāvaṇo nāma me bhrātā yadi te śrotramāgataḥ (my brother is named Râvaṇa, whom perhaps you will have heard of) （*2）

（*1）
ラテン語のsiの用法と比較せよ。例えば以下の文：
Aeneid, book VI, vs. 187 si nunc se nobis ille aureus arbore ramus ostendat nemore in tanto

（*2）
Aeneid, book II, vs. 81におけるラテン語のsiの用法と比較せよ。

483. yady api.

By adding api to yadi we get yady api, the concessive particle though, although. Its correlative in the apodosis is tathāpi nevertheless, however, yet, either expressed, or omitted. Panc. 37 yady api tvadīyavacanaṃ na karoti tathāpi svāmī svadoṣanāśāya vācyaḥ (even if he does not listen to your words, yet you must blame your master that he may amend his faults), Kathâs. 52, 375 vatsa yadyapi śūrastvaṃ sainyamasti ca te bahu / tathāpi naiva viśvāsyā jayaśrīś ca palā raṇe (my child, though you are valiant and have a great army, you must never trust to the victory in battle t since it is inconstant), Çâk. I vācaṃ na miśrayati yady api me vacobhiḥ / karṇaṃ dadāty abhimukhaṃ mayi bhāṣamāṇe (though she does not join in the conversation, yet she listens attentively, while I am speaking).

Rem. api yadi instead of yadyapi is poetical, as f. i. Prabodh. I, p. 10 api yadi viśikhāḥ śarāsanaṃ vā kusumam ayaṃ sasurāsuraṃ tathāpi / mama jagadakhilam (though my [Kâma’s] bow and arrows are made of flowers, nevertheless the whole creation with gods and demons is mine).

483. yady api

apiをyadiに付加すると、譲歩を表す不変化辞yady api（…だけれども）が得られる。帰結節において対応するのはtathāpi（それにも関わらず…）であり、文の上で表現されるか、あるいは省略されるかする。
Panc. 37 yady api tvadīyavacanaṃ na karoti tathāpi svāmī svadoṣanāśāya vācyaḥ (even if he does not listen to your words, yet you must blame your master that he may amend his faults)
Kathâs. 52, 375 vatsa yadyapi śūrastvaṃ sainyam asti ca te bahu / tathāpi naiva viśvāsyā jayaśrīś ca palā raṇe (my child, though you are valiant and have a great army, you must never trust to the victory in battle t since it is inconstant)
Çâk. I vācaṃ na miśrayati yady api me vacobhiḥ / karṇaṃ dadāty abhimukhaṃ mayi bhāṣamāṇe (though she does not join in the conversation, yet she listens attentively, while I am speaking)

【補足】
yady apiの代わりにapi yadiが用いられるのは詩文的〔語法〕である。
Prabodh. I, p. 10 api yadi viśikhāḥ śarāsanaṃ vā kusumam ayaṃ sasurāsuraṃ tathāpi / mama jagadakhilam (though my [Kâma’s] bow and arrows are made of flowers, nevertheless the whole creation with gods and demons is mine)