491. Direct construction.

A special kind of subordination is the so called indirect construction, representing words uttered or reflections made by another, not in the shape they originally did bear, but transformed according to the speaker’s point of view. This mode of quoting speech or thought of another, although it is not wholly unknown in Sanskrit, is not idiomatic. As a rule the Sanskrit speaker avails himself of the direct construction, that is, he does not change the outward form of the words and ideas quoted, but he reproduces them unaltered, just as they came from the mouth or arose in the mind of their authors. Instead of saying, as we do, you have said you would come, one says rather in this way I will come, so you have said āgamiṣyāmīty avādīd bhavān.

It is but one idiom, the accusative with participle, that can be set apart for the indirect construction, see 374. As to the subordinate sentences, introduced by yat, yathā, yena or yataḥ =»that,” yadi = »if” (481), in a great many cases here will be no formal difference whatever between the direct and the indirect construction, owing among others to the faculty of expressing the predicate by a noun; where there may be such a difference, the direct construction is, as a rule, employed, cp. 494.

491. 直接構文

〔他言語における〕特殊な種類の従属文は、発話された言葉や他者の意見を表し、元々の形ではなく話者の視点に従って〔名詞・動詞の語形が〕変換される、いわゆる間接構文である。発話や他者の考えを引用するこの仕方は、しかしサンスクリットではまったく知られておらず、慣用的ではない。原則として、サンスクリットの話者は直接構文を用いる。すなわち、引用される言葉や考えの外形を変更せず、ちょうど口から出されたり作者の心の中で生じたように、それら〔語形〕を変えずに複写する。英語で”you have said you would come”と言う代わりに”I will come, so you have said”とするような仕方で、āgamiṣyāmīty avādīd bhavānとするのである。

間接構文に区別できるのは、分詞＋acc.のイディオムのみである。374をみよ。yat・yathā・yena・yataḥ（…, that …）やyadi（もし…）（481）に導かれる従属文に関しては、非常に多くのケースで、名詞1語で述語を表す能力があることに因り、構文の直接・間接に形式的な違いはない；形式的違いがありうる場合、原則として直接構文が用いられる。494と比較せよ。

492. iti.

The direct construction is characterized by the particle iti generally added to the words or the thought quoted: āgamiṣyāmīty avādīḥ (you have said you would come), na māṃ kaścit paśyatīti cintayati (he thinks nobody sees him).

iti is properly a demonstrative adverb, meaning »thus, so, in this manner” (*1) and for this reason a synonym to ittham, evam. Ṛgv. 10, 119, 1 iti vā iti me mano gāmaśvaṃ sanuyām iti (so indeed, so is my thought, that I may obtain kine and horses); Ratn. III, p. 70 the parting sun taking his leave from the white lotus is represented by the simile of a lover, who goes away from his beloved, to come back the next morning yāto ‘smi padmavadane samayo mamaiṣa suptā mayaiva bhavatī pratibodhanīyā / pratyāyanām ayam itīva saroruhiṇyāḥ (I go, lily-face, it is my time, [yet] it is I who will awake you out of sleep, in almost this way the sinking sun comforts the waterlily). But as iti is almost exclusively employed for quoting one’s thought or the utterance thereof (*2), it is often not to be rendered at all. Moreover we often use the indirect construction. Nala. 3, 1 tebhyaḥ pratijñāya nalaḥ kariṣya iti (Nala promised them, he would do so —). Sometimes iti abounds even in Sanskrit, the pleonasm ity evam and the like being allowed, cp. 496 R.

(*1)
Lat. ita is both formally and as to its meaning the same word as iti

(*2)
I recollect but one instance of iti = »so, thus,” used as a pure demonstrative, viz. Panc. 327 vānaro ‘pi tiṣṭhati yathā bhavān iti (the monkey stood, just as you do). Note also the employment or iti at the close or literary compositions, f. i. iti śākuntale prathamo ‘ṅkaḥ (here ends the first act of the Çâkuntala), just as atha is used in tho beginning.

492. iti

直接構文は、一般に引用される言葉や考えに付される不変化辞itiによって特徴付けられる：āgamiṣyāmīty avādīḥ (you have said you would come)、na māṃ kaścit paśyatīti cintayati (he thinks nobody sees him)

itiは、正しくは「このように」を表す指示副詞であり（*1）、このためにitthamやevamと同義語である。
Ṛgv. 10, 119, 1 iti vā iti me mano gāmaśvaṃ sanuyām iti (so indeed, so is my thought, that I may obtain kine and horses)
Ratn. III, p. 70 the parting sun taking his leave from the white lotus is represented by the simile of a lover, who goes away from his beloved, to come back the next morning yāto ‘smi padmavadane samayo mamaiṣa suptā mayaiva bhavatī pratibodhanīyā / pratyāyanām ayam itīva saroruhiṇyāḥ (I go, lily-face, it is my time, [yet] it is I who will awake you out of sleep, in almost this way the sinking sun comforts the waterlily)

けれども、itiは誰かの考えやそれについての発話を引用するのにほとんど排他的に用いられるため（*2）、しばしば完全には翻訳されない。また、直接引用文もよく用いられる。
Nala. 3, 1 tebhyaḥ pratijñāya nalaḥ kariṣya iti (Nala promised them, he would do so —)

サンスクリットでも、itiが多く存在することがあり、冗語法（pleonasm）のity evamなどが許される。496補足をみよ。

（*1）
ラテン語のitaは、形態的にも意味的にもitiと等しい。

（*2）
純然たる指示代名詞として用いられるiti（＝「そのように」）の用例は1つだけ思い出される。
Panc. 327 vānaro ‘pi tiṣṭhati yathā bhavān iti (the monkey stood, just as you do)

ちょうどathaが冒頭に用いられるのと同様に、文学作品の締めくくりにitiが用いられる例にも注意せよ。
iti śākuntale prathamo ‘ṅkaḥ (here ends the first act of t.he Çâkuntala)

493. Employment of iti.

In short, the direct construction with iti is not only necessary, when quoting one's words spoken or written, but it is also idiomatic to express by it the object of knowing, thinking, believing, reflecting, doubting, rejoicing, wondering and the like, to expound the fact which acts as a cause or motive, to signify the object of purpose and wish, etc.

Examples of the direct construction with iti. a.) when quoting words spoken or otherwise uttered. Mâlat. I, p. 11 kathitam avalokitayā madanodyānaṃ gato mādhava iti (A. had told me, M. was gone to the grove of Kâma); Daç. 68 aṅgeṣu… kaścidasti tapaḥprabhāvotpannadivyacakṣurmarīcir nāma (as I heard from some people conversing, there was in the country of Anga —); Mudr. I, p. 37 na cākhyeyam asmai cāṇakyo lekhayatīti (he must not be informed that it is Câṇakya who has it written by him); Mṛcch. VIII, p. 242 dhanyastvaṃ puṇyas tvam iti bhavantaṃ stīti.

b.) when expressive of the contents of one’s thought. Mhbh. 1, 74, 29 manyate pāpakaṃ kṛtvā na kaścid vetti mām iti (after doing some evil one thinks; nobody knows me as such), Panc. 8 svāminmṛto ‘sau saṃjīvako ‘smābhis tu sārthavāhasyābhīṣṭa iti matvā vahninā saṃskṛtaḥ (master, that [bull] Saṃjîvaka has died; now, as w e thought the merchant liked him, we have consumed his body by fire), Hit. 24 anantaraṃ ca tenaiva jaradgavenāsmākaṃ śāvakāḥ khāditā iti sarvaiḥ pakṣibhir niścitya militvā gṛghno vyāpāditaḥ (after this, all the birds, understanding that it was Jaradgava himself who had devoured their young ones, killed the vulture by joint exertion), Çâk. V mūḍhaḥ syāmahameṣā vā vaden mithyeti (I am at a loss whether I am perhaps astray, or that she lies), Panc. I, 222 putrīti jātā mahatīhi cintā kasmai pradeyeti mahānvitarkaḥ / dattvā sukhaṃ prāpsyati vā na veti, Nâgân. V, p. 80 kadācin nāyaṃ nāga iti [māṃ] jñātvā parityajen nāgaśatruḥ.

c.) when setting forth the motives of emotions (rejoicing, wondering and the like) and of judgments (approbation, disapproval), the contents of a bargain, a convention etc., in short, in all such cases as also admit of being expressed by a clause introduced by yat. Hit. 11 na dharmaśāstraṃ paṭhatīti kāraṇam (that he roads the law-books, is not the cause), Panc. V, 26 puruṣaḥ sa eva bāhyaḥ kṣaṇena bhavatīti vicitrametat (it is singular, that the very same man [having lost his wealth] should forthwith become a stranger), Çâk. I tatra bhavān kaṇvaḥ śāśvate brahmaṇi vartata (how is it, that, Kaṇva observing a holy life for ever, your friend should be his daughter?), Hit. 10 iyaṃ ca vaḥ sakhī tasyātmajeti katham etat (that the tiger eats the man is slanderous gossip), Daç. 116 tābhyāṃ… kṛtaḥ samayo ‘bhūd āvayoḥ putravatyāḥ putrāya duhitṛmatyā duhitā deyeti (the two [queens] made this bargain, that if one of them should become mother to a son, and the other to a daughter, they would make their children marry each other).

d.) when signifying a purpose or a wish. Here it is clear, the reflections quoted are put in the imperative , the future , the optative (liṅ). Nala. 26, 6 punaḥ pravartatāṃ dyūtam iti me niścitā matiḥ (I am decided to lake up the game again), Panc. 301 vayaṃ tatra yāsyāmo yatra dhanāptir mṛtyurvā bhaviṣyatītyeṣa niścayaḥ (we have made up our minds to go to a country where we have the chance of getting either money or death); — Pat. I, p. 76 (what is to be done does not succeed, yet it is wished to be done).

e.) as to iti, when expressive of motive or cause, see 497.

493. itiの用法

端的に言うと、itiを伴う直接引用文は、話されたり書かれたりした言葉を引用する場合にのみ必要なのではなく、〈知る・考える・信じる・思案する・疑う・喜ぶ・不思議に思う〉などの動詞の目的語を表す、原因や動機として作用する事実を詳説する、目的や願望の目的語を指示する、なども慣用的である。

○itiを伴う直接引用文の例

a.) 発話された言葉を引用するもの
Mâlat. I, p. 11 kathitam avalokitayā madanodyānaṃ gato mādhava iti (A. had told me, M. was gone to the grove of Kâma)
Daç. 68 aṅgeṣu… kaścid asti tapaḥ prabhāvotpannadivyacakṣurmarīcir nāma (as I heard from some people conversing, there was in the country of Anga —)
Mudr. I, p. 37 na cākhyeyam asmai cāṇakyo lekhayatīti (he must not be informed that it is Câṇakya who has it written by him)
Mṛcch. VIII, p. 242 dhanyas tvaṃ puṇyas tvam iti bhavantaṃ stīti

b.) 誰かの考えの内容を表すもの
Mhbh. 1, 74, 29 manyate pāpakaṃ kṛtvā na kaścid vetti mām iti (after doing some evil one thinks; nobody knows me as such)
Panc. 8 svāmin mṛto ‘sau saṃjīvako ‘smābhis tu sārthavāhasyābhīṣṭa iti matvā vahninā saṃskṛtaḥ (master, that [bull] Saṃjîvaka has died; now, as w e thought the merchant liked him, we have consumed his body by fire)
Hit. 24 anantaraṃ ca tenaiva jaradgavenāsmākaṃ śāvakāḥ khāditā iti sarvaiḥ pakṣibhir niścitya militvā gṛghno vyāpāditaḥ (after this, all the birds, understanding that it was Jaradgava himself who had devoured their young ones, killed the vulture by joint exertion)
Çâk. V mūḍhaḥ syām aham eṣā vā vaden mithyeti (I am at a loss whether I am perhaps astray, or that she lies)
Panc. I, 222 putrīti jātā mahatīhi cintā kasmai pradeyeti mahān vitarkaḥ / dattvā sukhaṃ prāpsyati vā na veti
Nâgân. V, p. 80 kadācin nāyaṃ nāga iti [māṃ] jñātvā parityajen nāgaśatruḥ

c.) 情動（喜ぶ・不思議に思う等）、判断（賛成する・反対する）の動機、取引や協定等の内容などを説明する場合。要するに、yatで導かれる節で表現することも許されるようなあらゆる場合
Hit. 11 na dharmaśāstraṃ paṭhatīti kāraṇam (that he roads the law-books, is not the cause)
Panc. V, 26 puruṣaḥ sa eva bāhyaḥ kṣaṇena bhavatīti vicitram etat (it is singular, that the very same man [having lost his wealth] should forthwith become a stranger)
Çâk. I tatra bhavān kaṇvaḥ śāśvate brahmaṇi vartata (how is it, that, Kaṇva observing a holy life for ever, your friend should be his daughter?)
Hit. 10 iyaṃ ca vaḥ sakhī tasyātmajeti katham etat (that the tiger eats the man is slanderous gossip)
Daç. 116 tābhyāṃ… kṛtaḥ samayo ‘bhūd āvayoḥ putravatyāḥ putrāya duhitṛmatyā duhitā deyeti (the two [queens] made this bargain, that if one of them should become mother to a son, and the other to a daughter, they would make their children marry each other)

d.) 目的や願望を指示するもの。ここでは明らかに、引用される思索はIpv.・Fut.・Opt.（liṅ）に置かれる。
Nala. 26, 6 punaḥ pravartatāṃ dyūtamiti me niścitā matiḥ (I am decided to lake up the game again)
Panc. 301 vayaṃ tatra yāsyāmo yatra dhanāptir mṛtyur vā bhaviṣyatīty eṣa niścayaḥ (we have made up our minds to go to a country where we have the chance of getting either money or death)
Pat. I, p. 76 kāryāṇi na sidhyanti / iṣyante ca syur iti (what is to be done does not succeed, yet it is wished to be done)

e.) 動機や原因を表すitiについては497をみよ。

494.

As it appears from the instances quoted, the direct construction may precede the chief predicate as well as follow it. In the latter case, the relative conjunctions yat or yathā, like our „that,” may introduce it, but its direct character remains unchanged by them. For this reason even when using yat or yathā, iti may be retained (*1). Panc. 159 sā sakhī tatsakāśaṃ gatvā śīghram abravīt / yad ahaṃ candravatyā tavāntikaṃ preṣitā bhaṇitaṃ ca tvāṃ prati tayā yan mama tvaddarśanān manobhavena paścimāvasthā kṛtā (the friend went to him and hastily said to him: »Candrâvatî has sent me to you and tells you, Kâma has almost made her die with love by causing her to see you”), ibid. 102 taṃ vada yadanyo bhṛtyo vāhanāyāsmatsthāne kriyatāṃ (tell him, he must appoint some other of his servants, instead of me, to be his carrier); — Mudr. VII, p. 229 viditam eva yathā vayaṃ malayaketau kiṃcit kālāntaram uṣitāḥ (it is certainly known [to you] that I stayed for some time with Malayaketu), Mṛcch. II, p. 82 kathitaṃ ca mama priyavayasyena śarvilakena yathā kilāryakanāmā gopāladārakaḥ siddhādeśena samādiṣṭo rājā bhaviṣyatīti.

Rem. 1. Occasionally also yena or yataḥ are used for this purpose. Panc. 266 gatvā tatsakāśam… anviṣya mama saṃdeśaṃ kathaya yenāgamyatāmekākināpi bhavatā drutataram.

Rem. 2. In a similar way iti may be added to relative or interrogative sentences, depending on some word of saying or knowing (411). Çâk. I jñāsyasi kiyaddhujo me rakṣati maurvīkiṇāṅka iti (you will know how mighty my arm is to protect etc.), Nâgân. V, p. 73 tat tvāritaṃ vijñāyāgaccha kim asau svagṛham āgato na veti.

(*1)
Compare the similar employment of Greek ὅτι, with the direct construction.

494. 主文の後に来る直接構文

上に引用した例から分かるように、直接構文は、主文の前に来るだけでなく後にも来る。後者の場合、関係接続詞のyatやyathāが節を導くが、その直接的性質は変わらず残る。このため、yatやyathāを用いる場合であっても、itiは残存する（*1）。
Panc. 159 sā sakhī tat sakāśaṃ gatvā śīghram abravīt / yad ahaṃ candravatyā tavāntikaṃ preṣitā bhaṇitaṃ ca tvāṃ prati tayā yan mama tvad darśanān manobhavena paścimāvasthā kṛtā (the friend went to him and hastily said to him: »Candrâvatî has sent me to you and tells you, Kâma has almost made her die with love by causing her to see you’’)
ibid. 102 taṃ vada yadanyo bhṛtyo vāhanāyāsmatsthāne kriyatāṃ (tell him, he must appoint some other of his servants, instead of me, to be his carrier)
Mudr. VII, p. 229 viditam eva yathā vayaṃ malayaketau kiṃcit kālāntaram uṣitāḥ (it is certainly known [to you] that I stayed for some time with Malayaketu)
Mṛcch. II, p. 82 kathitaṃ ca mama priyavayasyena śarvilakena yathā kilāryakanāmā gopāladārakaḥ siddhādeśena samādiṣṭo rājā bhaviṣyatīti

【補足1】
yenaやyataḥもこの目的のために用いられる場合がある。
Panc. 266 gatvā tat sakāśam… anviṣya mama saṃdeśaṃ kathaya yenāgamyatām ekākināpi bhavatā drutataram

【補足2】
似たような仕方で、itiが、「言う」や「知っている」などの語に依る関係文や疑問文に付加される（411）。
Çâk. I jñāsyasi kiyaddhujo me rakṣati maurvīkiṇāṅka iti (you will know how mighty my arm is to protect etc.)
Nâgân. V, p. 73 tat tvāritaṃ vijñāyāgaccha kim asau svagṛham āgato na veti

（*1）
古代ギリシャ語における、直接構文を伴うὅτιの似た用法と比較せよ。

495.

As a rule, in prose iti is put immediately after the direct construction. But sometimes an other arrangement is preferred, especially in poets and for metrical reasons. So in epic poetry such phrases as ity uvāca, ity uktaḥ sometimes precede the words quoted, sometimes they follow after them. F. i. R. 1, 47, 8 the line uvāca prāñcalir vākyam itīdaṃ balasūdanaḥ precedes the very words quoted, Daç. 191 the sentence diśi diśīty akīrtye janena »in all regions this was told of me” precedes, the contents of the rumour follow. Cp. Kumâras. 4, 27 iti cainam [sc. vasantam] uvāca duḥkhitā / suhṛdaḥ paśya vasanta kiṃ sthitam, etc. — On the other hand, R. 1, 27, 26 it bas been said first what was spoken to Râma, then follows who said so. Nor is it rare to put iti in the midst of the words quoted. Panc. III, 160 in mā cāsmai tvaṃ kṛthā dveṣaṃ baddhāneneti matpriyā = anena matpriyāṃ »be not moved with anger towards him [while thinking]: it is be, who caught my sweetheart.” R. 1, 55, 11 sa putram ekaṃ rājyāya pālayeti niyujya ca / pṛthivīṃ kṣatradharmeṇa vanam evābhyapadyata, here the direct construction is pālaya pṛthivīṃ kṣatradharmeṇa.

495. 詩文等における直接構文

原則として、散文におけるitiは、直接構文の直後に置かれる。けれども、特に詩文において、そして韻律的理由のために、他の配置が好まれることがある。しかして叙事詩においては、ity uvācaやity uktaḥのような句が、引用された語句に先行したり、その後に来たりする。
R. 1, 47, 8 uvāca prāñcalir vākyam itīdaṃ balasūdanaḥ （引用される語句に先行）
Daç. 191 diśi diśīty akīrtye janena »in all regions this was told of me” （後ろに風聞が続く）

Kumâras. 4, 27 iti cainam [sc. vasantam] uvāca duḥkhitā / suhṛdaḥ paśya vasanta kiṃ sthitam等と比較せよ。
一方で、R. 1, 27, 26では先ずRāmaに告げられた内容が、次に誰がそう言ったのかが述べられる。また、引用された語句の中間にitiを置くことも稀ではない。
Panc. III, 160 in mā cāsmai tvaṃ kṛthā dveṣaṃ baddhāneneti matpriyā = anena matpriyāṃ »be not moved with anger towards him [while thinking]: it is be, who caught my sweetheart.”
R. 1, 55, 11 sa putram ekaṃ rājyāya pālayeti niyujya ca / pṛthivīṃ kṣatradharmeṇa vanam evābhyapadyata （ここでの直接引用文はpālaya pṛthivīṃ kṣatradharmeṇa）

496. Synonyms of iti etc.

iti, though it is the commonest contrivance for expressing the direct construction, is by no means indispensable. Other demonstratives, as evam, ittham, the pronouns eṣa, ayam, īdṛśa may likewise serve that purpose. Nothing, too, forbids quoting without using any demonstrative at all.

Examples: a.) of the direct constr. set forth by a demonstrative other but iti. Panc. 18 svāmy evaṃ vadati cirād dṛśyate (my master speaks thus: »it is long ago since I saw you”), ibid. I, 302 ahaṃ hi saṃmato rājño ya evaṃ manyate kudhoḥ / balīvardaḥ sa vijñeyo viṣāṇaparivarjitaḥ. R. 2, 61, 1 kausalyā rudatī cārtā bhartāram idam abravīt, vs. 2-26 contain the very words of the queen, vs. 27 imāṃ giraṃ dāruṇaśabdasaṃhitāṃ niśamya… tataḥ sa śokaṃ praviveśa pārthivaḥ, here idam and imām point to the words spoken, not iti.

Rem. The pleonasm ity evam, ity eṣa etc. is frequent. See Mhbh. 1, 119, 38, Kathâs. 35, 50, M. 2, 15, etc. etc.

b.) neither iti nor any other demonstrative is used. So very often in dialogues sa Aha… so ‘py Aha and the like. Nala. 8, 7 tāstu sarvāḥ prakṛtayo dvitīyaṃ samupasthitāḥ / nyavedayaḍīmasutā na sa tatpratyanandata (Damayantî informed Nala, that his officers had come to him a second time, but he did not care for it), Panc. I, 150 yo mohānmanyate mūḍho rakteyaṃ mama kāminī / sa tasyā vaśago nityaṃ bhavet, R. 3, 7, 15 bhavān sarvatra kuśalaḥ sarvabhūtahite rataḥ / ākhyātaṃ śarabhaṅgena (that you are etc., has been told by Çarabhanga). As to such constructions as kāmo me (or icchāmi) bhuñjīta — or bhṅktāṃ — bhavān (I wish you to eat), na saṃbhāvayāmi tatra bhavānnāmi vṛṣalaṃ yājayet (I do not believe, indeed, I do not, he will sacrifice for a çûdra) etc. see Kâç. on P. 3, 3, 145, 153 and 157.

496. itiの同義語等

itiは、直接構文を表現するための最も一般的な道具であるが、決して不可欠なものではない。指示詞evam、ittham、代名詞eṣa、ayam、īdṛśaは、同様に直接構文を表すことに資する。いかなる指示詞をも全く用いずに引用することを禁じるものはない。

例：
a.) iti以外の指示詞で表されるもの
Panc. 18 svāmy evaṃ vadati cirād dṛśyate (my master speaks thus: »it is long ago since I saw you’’)
ibid. I, 302 ahaṃ hi saṃmato rājño ya evaṃ manyate kudhoḥ / balīvardaḥ sa vijñeyo viṣāṇaparivarjitaḥ
R. 2, 61, 1 kausalyā rudatī cārtā bhartāram idam abravīt

最後の例文について、続く2-26偈は女王の述べるその言を含む。27偈imāṃ giraṃ dāruṇaśabdasaṃhitāṃ niśamya… tataḥ sa śokaṃ praviveśa pārthivaḥについて、ここでidamとimāmは、itiでなく話された言葉を指す。

【補足】
冗語法のity evamやity eṣa等も頻出する。Mhbh. 1, 119, 38、Kathâs. 35, 50、M. 2, 15等をみよ。

b.) 指示詞を用いないもの。sa āha… so ‘py āhaなどの会話でよくある
Nala. 8, 7 tāstu sarvāḥ prakṛtayo dvitīyaṃ samupasthitāḥ / nyavedayaḍīmasutā na sa tatpratyanandata (Damayantî informed Nala, that his officers had come to him a second time, but he did not care for it)
Panc. I, 150 yo mohānmanyate mūḍho rakteyaṃ mama kāminī / sa tasyā vaśago nityaṃ bhavet
R. 3, 7, 15 bhavān sarvatra kuśalaḥ sarvabhūtahite rataḥ / ākhyātaṃ śarabhaṅgena (that you are etc., has been told by Çarabhanga)

kāmo me bhuñjīta bhavān（kāmo me＝icchāmi、bhuñjīta＝bhuṅktāṃ）（I wish you to eat）やna saṃbhāvayāmi tatra bhavān nāmi vṛṣalaṃ yājayet（I do not believe, indeed, I do not, he will sacrifice for a çûdra）などのような文についてはKâç. on P. 3, 3, 145, 153, 157をみよ。

497. Elliptical construction.

It is of frequent occurrence that the verb of speaking, knowing, thinking, deliberating etc. is not expressed, but iti alone is the exponent of the direct construction. In this case, iti is of great importance for the sense, and its translation is various, according to the relation which exists between the main action and the contents of the direct construction inserted. For instance, if it happens that some motive is denoted by it, then iti may be translated by because, since or by therefore, for this reason. Another time the direct construction may be expressive of something to be done, then iti requires being rendered by in order that, sim. Sometimes again this somewhat elliptical idiom serves only to enhance the vividness of the style.

In full, one says also iti kṛtvā (lit. „thus doing”) = „thus thinking, considering, reflecting.”

Examples: R. 1, 55, 11 sa putram ekaṃ rājyāya pālayeti niyujya ca / pṛthivīṃ kṣatradharmeṇa vanam evābhyapadyata, here iti niyujya = »with these words he appointed him”. — Mṛcch. I, p. 38 Cârudatta apostrophizes Poverty dāridyra śocāmi bhavantam evam asmac charīre suhṛdity uṣitvā (»in this way I mourn, Poverty, for thee, who bast dwelled with me as a friend”, lit. considering me your friend). — Mudr. III, p. 126 cāṇakyataḥ skha[= ca?]litabhaktim ahaṃ sukhena jeṣyāmi mauryam iti saṃprati yaḥ prayuktaḥ / bhedaḥ kilaiṣa bhavatā (the dissension you have plotted, thinking you would easily vanquish Candragupta, if his faith in Câṇakya should be shaken). Mhbh. 1, 153, 42 punar bhīmo balād enaṃ vicakarṣa mahābalaḥ / mā śabdaḥ sukhasuptānāṃ bhrātṝṇāṃ me bhaved iti (again, the strong Bhîma shook him [but in such a way], that no noise might awake his brothers who slept quietly), R. 3, 10, 3 kṣatriyair dhāryate cāpo nārtaśabdo bhaved iti (the warriors carry their bows in order to rescue the distressed), R. 2, 52, 28 na cāham anuśocāmi lakṣmaṇo na ca śocati / ayodhyāyāś cyutāś ceti vane vatsyāmaheti vā (neither I nor Laxmaṇa mourns for our having been expulsed from Ayodhyâ or for having to dwell in the forest), Mṛcch. I, p. 19 gṛham asmadīyaṃ kṣīṇārtham ity athitayaḥ parivarjayanti (guests shun my dwelling, because wealth has vanished from it), Pat. I, p. 99 na hi bhikṣukāḥ santīti sthālyo nādhiśrīyante na ca mṛgāḥ santīti yavā nopyante (we do not abstain from cooking, considering there are beggars, nor do we abstain from sowing, considering there are antelopes), Utt. I, p. 2 vaideśiko ‘smīti pṛcchāmi (as I am a stranger to this country, I question [you]), Mâlav. I, p. 3 purāṇam ity eva na sādhu sarvaṃ na cāpi kāvyaṃ navam ity avadyam (not every old poem is to be approved only for its age, nor is new poetry to be blamed only because it is new); — Çâk. II darbhāṅkureṇa caraṇaḥ kṣata ity akāṇḍe tanvī sthitā katicid eva padāni gatvā (when she had gone some steps, she stopped on a sudden feigning her foot was hurt by a blade of grass), Kathâs. 62, 49 nīḍo me tava nety evaṃ vivāda udabhūd dvayoḥ (a quarrel arose between them on account of the nest, lit. »[both of them saying] the nest is mine, not yours”), and compare the altercation, which is found in the opening stanza of the Mudrârâxasa, and is intended to display the cunning of Çiva:
dhanyā keyaṃ sthitā te śirasi śaśikalā kiṃ nu nāmaitad asyāḥ nāmaivāsyās tad etat paricitam api te vismṛtaṃ kasya hetoḥ / nārīṃ pṛcchāmi nenduṃ kathayatu vijayā na pramāṇaṃ yadīndur devyā nihnotum icchor iti surasaritaṃ śāṭhyam avyād vibhor vaḥ
the last pâda signifies: »may the craft of the Lord protect you, [who] desirous of concealing Gangâ from Devî, his wife, [acted] thus,” how he acted is set forth in pâda 1-3, containing the questions of Umâ and the answers of Çiva.

Rem. 1. Among the most common applications of this freer construction, note tatheti express consent, lit. »[saying] yes,” kim iti »why?” lit. »[asking] what?” — Comments and glosses are marked by iti (iti yāvat, iti bhāvaḥ etc.), quotations by iti with the name of the author or his work. Objections, which may be made, are represented by iti cet — in full iti cedbhavet —, f. i. Sây. on Ait. Br. 1, 20, 3 nābhiśabdavācyatvaṃ katham iti cet / tad ucyate (now, as one might ask why it [the navel] is denoted by, the word nâbhi, etc.) And so on.

Rem. 2. iti is also used when imitating sounds, as paṭiti karoti. {cp. P. 6, 1, 98.} Nala. 2, 4 na naktaṃ na divā śete hā heti rudatī punaḥ.

Rem. 3. Pâṇini teaches: The 2d person sing. of the imperative put twice with iti may be added to the narrative tense of the same verb, in order to denote the action being done with intensity or repeatedly lunīhi lunīhīty ayaṃ lunāti / lunīhi lunīhītīme lunanti. {P. 3, 4, 2-5.} Likewise this singular number of the imper. repeated may express the performing of several actions at the same time. Kâç. exemplifies it by this instance bhrāṣṭramaṭa maṭhamaṭa khadūramaṭa sthālyapidhānam aṭety eva tvam aṭasi / yuvām aṭathaḥ / yūyam aṭatha, to represent the hurry and bustle of people occupied in the kitchen. Instead of the same verb put twice, also synonyms may be used. Çiçup. I, 51 purīmavaskanda lunīhi nandanaṃ muṣāṇa ratnāni harāmarāṅganāḥ / vigṛhya cakre namucadviṣā balī ya ittham asvāsthyamahardivaṃ divaḥ.

For the rest, it is not the repetition of imperatives alone, that serves to bring forward the idea of tumultuary action. In such cases as Panc. 62 atha te tatra viśvāsam āpnnās tāta mātula bhrātar iti bruvāṇā ahaṃ pūrvam ahaṃ pūrvam iti samantāt paritasthuḥ, the repeated words ahaṃ pūrvam serve the same purpose. And so often.

497. 省略構文

話す、知る、考える、思惟するなどの動詞が表現されず、itiだけが直接引用文を指示する、ということが起こることも頻繁である。この場合、itiは〔文の〕意味にとり非常に重要であり、主行為と、挿入される直接引用文の内容との間に存在する関係により、その翻訳は色々である。例えば、何らかの動機がその〔iti〕によって記述されている場合、itiは「…故に」「…であるから」や「したがって」「この理由から」で翻訳される。別の場合だと、直接引用文が何かしら成すべきことを表す場合、itiは「そのために…」などで翻訳する必要がある。またある時には、この省略構文が文体の鮮やかさを強調するためにのみはたらくことがある。

完全には、iti kṛtvā（「このように行って」＝「このように考えて」）となる。

例：
R. 1, 55, 11 sa putram ekaṃ rājyāya pālayeti niyujya ca / pṛthivīṃ kṣatradharmeṇa vanam evābhyapadyata, here iti niyujya = »with these words he appointed him’’
Mṛcch. I, p. 38 Cârudatta apostrophizes Poverty dāridyra śocāmi bhavantam evam asmac charīre suhṛdity uṣitvā (»in this way I mourn, Poverty, for thee, who bast dwelled with me as a friend’’, lit. considering me your friend)
Mudr. III, p. 126 cāṇakyataḥ skha[= ca?]litabhaktim ahaṃ sukhena jeṣyāmi mauryam iti saṃprati yaḥ prayuktaḥ / bhedaḥ kilaiṣa bhavatā (the dissension you have plotted, thinking you would easily vanquish Candragupta, if his faith in Câṇakya should be shaken)
Mhbh. 1, 153, 42 punar bhīmo balād enaṃ vicakarṣa mahābalaḥ / mā śabdaḥ sukhasuptānāṃ bhrātṝṇāṃ me bhaved iti (again, the strong Bhîma shook him [but in such a way], that no noise might awake his brothers who slept quietly)
R. 3, 10, 3 kṣatriyair dhāryate cāpo nārtaśabdo bhaved iti (the warriors carry their bows in order to rescue the distressed)
R. 2, 52, 28 na cāham anuśocāmi lakṣmaṇo na ca śocati / ayodhyāyāś cyutāś ceti vane vatsyāmaheti vā (neither I nor Laxmaṇa mourns for our having been expulsed from Ayodhyâ or for having to dwell in the forest)
Mṛcch. I, p. 19 gṛham asmadīyaṃ kṣīṇārtham ity athitayaḥ parivarjayanti (guests shun my dwelling, because wealth has vanished from it)
Pat. I, p. 99 na hi bhikṣukāḥ santīti sthālyo nādhiśrīyante na ca mṛgāḥ santīti yavā nopyante (we do not abstain from cooking, considering there are beggars, nor do we abstain from sowing, considering there are antelopes)
Utt. I, p. 2 vaideśiko ‘smīti pṛcchāmi (as I am a stranger to this country, I question [you])
Mâlav. I, p. 3 purāṇam ity eva na sādhu sarvaṃ na cāpi kāvyaṃ navam ity avadyam (not every old poem is to be approved only for its age, nor is new poetry to be blamed only because it is new)
Çâk. II darbhāṅkureṇa caraṇaḥ kṣata ity akāṇḍe tanvī sthitā katicid eva padāni gatvā (when she had gone some steps, she stopped on a sudden feigning her foot was hurt by a blade of grass)
Kathâs. 62, 49 nīḍo me tava nety evaṃ vivāda udabhūd dvayoḥ (a quarrel arose between them on account of the nest, lit. »[both of them saying] the nest is mine, not yours’’)

また、Mudrārāxasaの冒頭、Śivaの狡猾さを示すことを目的とする一節と比較せよ：
dhanyā keyaṃ sthitā te śirasi śaśikalā kiṃ nu nāmaitad asyāḥ nāmaivāsyās tad etat paricitam api te vismṛtaṃ kasya hetoḥ / nārīṃ pṛcchāmi nenduṃ kathayatu vijayā na pramāṇaṃ yadīndur devyā nihnotum icchor iti surasaritaṃ śāṭhyam avyād vibhor vaḥ
最後のpādaは以下を表す：»may the craft of the Lord protect you, [who] desirous of concealing Gangâ from Devî, his wife, [acted] thus,’’彼がどのように行動したかはpāda1-3に記されており、Umāの質問とŚivaの回答が含まれる。

【補足1】
この自由な構文法の最も一般的な応用のうち、同意を表すtatheti（lit. 「はい、と」〔言う〕）や理由を問うkim iti（lit. 「何が、と」〔問う〕）に注意せよ。—論注や語句注解はiti（iti yāvat, iti bhāvaḥ etc.）で、引用はその著者や作品名を伴うitiで、示される。なされる反論はiti cet（iti ced bhavet）で表される。例えば：
Sây. on Ait. Br. 1, 20, 3 nābhiśabdavācyatvaṃ katham iti cet / tad ucyate (now, as one might ask why it [the navel] is denoted by, the word nâbhi, etc.)

【補足2】
itiは、paṭ iti karotiのように、擬音する場合にも用いられる（P. 6, 1, 98）。
Nala. 2, 4 na naktaṃ na divā śete hā heti rudatī punaḥ

【補足3】
Pāṇini曰く：「itiを伴って2度繰り返されるIpv.sg.2nd.は、激しさあるいは反復を伴って行われる行為を表すために、同じ動詞の、話の上での時制に付加される」（P. 3, 4, 2-5）。同様に、この2度繰り返されるIpv.sg.は、同時に行われる複数の行為を表す。Kâç.は以下の、台所にいる人々の慌ただしさを表す用例によって例証している：bhrāṣṭramaṭa maṭhamaṭa khadūramaṭa sthālyapidhānam aṭety eva tvam aṭasi / yuvām aṭathaḥ / yūyam aṭatha。同じ動詞を2度置く代わりに、同義語を用いることもできる。
Çiçup. I, 51 purīmavaskanda lunīhi nandanaṃ muṣāṇa ratnāni harāmarāṅganāḥ / vigṛhya cakre namucadviṣā balī ya ittham asvāsthyamahardivaṃ divaḥ

その他、同時に行われる行為の観念を提出することに資するのは、Ipv.の繰り返しだけでない。
Panc. 62 atha te tatra viśvāsam āpnnās tāta mātula bhrātar iti bruvāṇā ahaṃ pūrvam ahaṃ pūrvam iti samantāt paritasthuḥ

繰り返されるahaṃ pūrvamは同じ目的に用いられている。等々。

498. Nominative with iti.

Since iti quotes or pretends to quote speech or thought, the direct construction, which is distinguished by it from the main framework of the context, is a sentence or a complex of sentences, not a mere complex of words. Yet, these sentences are not always given in full, they are sometimes elliptical and may even consist of one single word. When a noun, this is of course a nominative. So f. i. Nala. 16, 8 tāṃ… tarkayām āsa bhaimīti (her she guessed to be the daughter of Bhîma, lit. she guessed [thinking: „she is] the daughter of Bhîma”). There is a predilection for using such a nominative with iti, in order to express the predicate of the object of verbs of calling, styling, considering, holding for and the like (32, c). Nala. 2, 20 vidarbharājño duhitā damayantīti viśrutā, Panc. 1 tasya trayaḥ putrāḥ paramadurmedhaso bahuśaktir ugraśaktir anantaśaktiścetitāmānī babhūvuḥ, Mhbh. 1, 155, 9 arhasi kṛpāṃ kartuṃ mayi… matvā mūḍheti (show mercy to me, think I am out of my wits), Prabodh. VI, p. 115 nigraha iti vaktavye katham anugrahaḥ pṛcchyate (it is of punishment you ought to have spoken and you ask about her reward), Kumâras. 5, 28 vadanty aparṇeti ca tām (they call her Aparnâ), Panc. 103 kathaṃ jñeyo mayāsau duṣṭabuddhir iti (how can I know him to be evil-minded?), Mhbh. 1, 34, 3 sakheti kṛtvā tu sakhe pṛṣṭo vakṣyāmy ahaṃ tvayā (— but considering you as my friend, I will tell it you in reply to your question), cp. ibid. 1, 77, 17.

498. nom.＋iti

itiは発話や思考を引用するので、それによって文脈の主要な枠組みから区別されるところの直接引用文は、単なる単語の複合体ではなく、文、あるいは複数の文の複合体である。けれども、これら文は常に省略されずに与えられるわけではなく、時に省略され、たった1語で構成されることもある。それが名詞である場合、もちろんのことnom.である。
Nala. 16, 8 tāṃ… tarkayāmāsa bhaimīti (her she guessed to be the daughter of Bhîma, lit. she guessed [thinking: ,,she is] the daughter of Bhîma’’)

呼びかける、…を…と呼ぶ、鑑みる、用意する、などの動詞（32-c）の目的語の述語を表わすために、このようなitiを伴う主格を用いる傾向がある。
Nala. 2, 20 vidarbharājño duhitā damayantīti viśrutā
Panc. 1 tasya trayaḥ putrāḥ paramadurmedhaso bahuśaktir ugraśaktir anantaśaktiś ceti nāmāno babhūvuḥ
Mhbh. 1, 155, 9 arhasi kṛpāṃ kartuṃ mayi… matvā mūḍheti (show mercy to me, think I am out of my wits)
Prabodh. VI, p. 115 nigraha iti vaktavye katham anugrahaḥ pṛcchyate (it is of punishment you ought to have spoken and you ask about her reward)
Kumâras. 5, 28 vadanty aparṇeti ca tām (they call her Aparnâ)
Panc. 103 kathaṃ jñeyo mayāsau duṣṭabuddhir iti (how can I know him to be evil-minded?)
Mhbh. 1, 34, 3 sakheti kṛtvā tu sakhe pṛṣṭo vakṣyāmy ahaṃ tvayā (— but considering you as my friend, I will tell it you in reply to your question)

ibid. 1, 77, 17と比較せよ。

499. Anacoluthon.

Similarly nominatives with iti may specify general terms (cp. 483, c). Pat. I, p. 411 the essential qualities of a brahman are thus enumerated tathā gauraḥ śucyācāraḥ piṅgalaḥ kapilakeśa ity etān apy abhyantarānbrāhmaṇye guṇānkurvanti.

Now, as according to 496 iti may be wanting here, we get also a kind of an anacoluthon, nominatives agreeing with oblique cases. Kâm. 2, 19 yājanādhyāpane śuddhe viśuddhāc ca pratigrahaḥ / vṛttitrayam idaṃ prāhurmunayo jyeṣṭhavarṇinaḥ here the nom. yājanādhyāpane and pratigrahaḥ are the specification of the accus. vṛttitrayam. Panc. III, 220 kulaṃ ca śīlaṃ ca sanāthatā ca vidyā ca vittaṃ ca vaurvayaś ca / etānguṇānsapta vicintya deyā kanyā budhaiḥ, M. 5, 133 makṣikā vipruṣaśchāyāgauraśvaḥ sūryaraśmayaḥ / rajo bhūrvāyuragniś ca sparśe medhyāni nirdiśet. A similar character is displayed by the nominatives, which periphraze a partitive case. One instance has been given in the chapter on the genitive (117, 1°), here is another: Mhbh. 13, 22, 14 aśvamedhasahasraṃ ca satyaṃ ca tulayā dhṛtam / nābhijānāmi yadyasya satyasyārdhamavāpnuyāt = »these two put in a balance, a hundred açvamedhas and Truth, I am not sure whether the sacrifices would reach half the weight of Truth.”

499. 破格構文

同様に、itiを伴うnom.は、一般的な用語を明示しうる（cp. 483-c）。例えば以下では、brahmanの要の特質がこのように列挙される：
Pat. I, p. 411 tathā gauraḥ śucyācāraḥ piṅgalaḥ kapilakeśa ity etān apy abhyantarān brāhmaṇye guṇān kurvanti

さて、496によればitiがここで必要とされるので、nom.が斜格と一致する破格構文が得られる。直下の文だと、nom.のyājanādhyāpaneとpratigrahaḥは、acc.であるvṛttitrayamの〔内訳の〕列挙である。
Kâm. 2, 19 yājanādhyāpane śuddhe viśuddhāc ca pratigrahaḥ / vṛttitrayam idaṃ prāhur munayo jyeṣṭhavarṇinaḥ
Panc. III, 220 kulaṃ ca śīlaṃ ca sanāthatā ca vidyā ca vittaṃ ca vaurvayaś ca / etānguṇānsapta vicintya deyā kanyā budhaiḥ
M. 5, 133 makṣikā vipruṣaśchāyāgauraśvaḥ sūryaraśmayaḥ / rajo bhūrvāyuragniś ca sparśe medhyāni nirdiśet

同様の性格が、分格（partitive case；部分属格？）を迂言するnom.によって提示される。1例はgen.の章で既に与えられた（117-1）が、別の例を提示しよう：
Mhbh. 13, 22, 14 aśvamedhasahasraṃ ca satyaṃ ca tulayā dhṛtam / nābhijānāmi yad yasya satyasyār dhamav āpnuyāt = »these two put in a balance, a hundred açvamedhas and Truth, I am not sure whether the sacrifices would reach half the weight of Truth.’’

500. manye, jâne etc. inserted.

Some verbal forms as manye (I think), jāne (I know, I think), śaṅke (I guess), āśaṃse (I trust), paśya (look) often have no influence at all on the sentence even when put in the midst. Likewise such phrases as na saṃśayaḥ, nātra saṃśayaḥ v. a. „undoubtedly, no doubt.”

Kathâs. 25, 166 suptā jāne striyā svapne kayāpy uktāsmi divyayā (a heavenly woman, methinks, spoke to me, when asleep), Nâgân. II, p. 35 kusumam api vicetuṃ yo na manye samarthaḥ / kalayati sa kathaṃ te pāśamudbandhanāya (this [hand] of yours, which hardly I think would gather even a flower, how can it, serve to put a halter round your neck?), R. 2, 84, 18 āśaṃse svāśitā senā vatsyatyenāṃ vibhāvarīm (I trust the army being well supplied with food, will stay [with me] for the night), Çâk. VI śaṅke saṃharati smaro ‘pi cakitastūṇārdhakṛṣṭaṃ śaram (even Kâma, I believe, draws back his arrow), Kathâs. 26, 13 brahmanvināśakālo ‘yaṃ ghruvamasmākam āgataḥ / yadakasmāt pravahaṇaṃ paśyātraiva prayātyadhaḥ, Panc. 48 the wife of the barber cries pāpenānena mama sadācāravartinyāḥ paśyata nāsikāchedo vihitaḥ.

Rem. manye, jAne and the like not seldom express irony, in which case may be applied what is taught by Pâṇini (1, 4, 106 and 8, 1, 46) about ehi manye with the 2d person of the future ehi manya odanaṃ bhokṣyase »now, indeed, you will eat rice,” if the meaning of the speaker is: »you think you will, but it cannot be, there is no rice to be eaten. (*1)”

(*1)
The explication of Pâṇini, manye is used instead of manyase. cannot be accepted. The idea »you think falsely” is not purported by manye, but it is implied by the ironical form of utterance. In sentences of the kind manye has almost got the character of a particle.

500. 文中に挿入されるmanye、jāne etc.

manye（私は…と考える）、jāne（私は…と知る、…と考える）、śaṅke（私は…と思う）、āśaṃse（私は…と信じる）、paśya（見よ）のような一部の動詞形は、たとえ〔文の〕途中にあっても、文にまったく影響を与えないことがしばしばある。na saṃśayaḥやnātra saṃśayaḥ（＝疑う余地なく、確かに）のような句も同様。

Kathâs. 25, 166 suptā jāne striyā svapne kayāpyuktāsmi divyayā (a heavenly woman, methinks, spoke to me, when asleep)
Nâgân. II, p. 35 kusumam api vicetuṃ yo na manye samarthaḥ / kalayati sa kathaṃ te pāśam udbandhanāya (this [hand) of yours, which hardly I think would gather even a flower, how can it, serve to put a halter round your neck?)
R. 2, 84, 18 āśaṃse svāśitā senā vatsyaty enāṃ vibhāvarīm (I trust the army being well supplied with food, will stay [with me] for the night)
Çâk. VI śaṅke saṃharati smaro ‘pi cakitas tūṇārdhakṛṣṭaṃ śaram (even Kâma, I believe, draws back his arrow)
Kathâs. 26, 13 brahman vināśakālo ‘yaṃ dhruvam asmākam āgataḥ / yad akasmāt pravahaṇaṃ paśyātraiva prayāty adhaḥ
Panc. 48 the wife of the barber cries pāpenānena mama sadācāravartinyāḥ paśyata nāsikāchedo vihitaḥ

【補足】
manye、jāne等はしばしば反語を表す。その場合、Pāṇiniの説く（1, 4, 106および8, 1, 46）ところのFut.2nd.を伴うehi manyeが適用されうる：話者が「君はそうしようと考えるけれども、それは無理だ、食べるべき飯はない」ということを意味するなら（*1）、ehi manya odanaṃ bhokṣyase（さて、実に、君は飯を食べるつもりなんだな）となる。

（*1）
Pāṇiniの詳説するところの、manyeはmanyaseの代わりに用いられる、ということは承認できない。「あなたは間違って考える」という観念はmanyeによっては意味されず、発話の反語形式で暗示される。この種の文では、manyeはほとんど不変化辞の性格を得る。