229.

To give a fuller account of them, we will treat of them separately.

1. -ādi etc.

1. Those in -ādi, -ādika, -ādya, -prabhṛti are babuvrîhis, meaning properly „the beginning of which is —,” as is still plain f. i. in M. 1, 50 etadantās tu gatayo brahmādyāḥ (the existences, at the head of which stands Brahmâ, end here). Commonly they are expressive of »etc.; and the like.” Panc. 8 tasyaurdhvadehikakriyā vṛṣotsargādikāḥ sarvāścakāra (be performed in his honour all the funeral rites, viz. the vṛshotsarga etc.), Hit. 123 suvarṇavastrādi prasādadānaṃ kriyatām (bestow on them presents of the king’s favour, gold, clothes and so on), Panc. 62 sarve matsyakacchapaprabhṛtayastaṃ papracchuḥ (all [aquatic animals], fishes, tortoises etc. —). In these examples the compounds are adjectives, but often they are used as substantives too [see note 1 on p. 165 (222)], as Bhoj. 64 aham api brāhmaṇaputraḥ / tvāmatra śayānaṃ vīkṣya kamaṇḍalūpavītādibhir brāhmaṇaṃ jñātvā bhavadāstarāsanna evāhaṃ prasuptaḥ, Panc. 27 adyaprabhṛti prasādanigrahādikaṃ tvayaiva kāryam (from to-day it is you by whom favour, punishment, etc. are to be administered.)

2. -pūrva, -puraḥsara

2. When adjectives, those in -pūrva and -puraḥsara may have the same purport as those in -ādi etc. Panc. 20 vyāghradvīpivṛkapuraḥsarāḥ sarve (all of them, tigers, panters, wolves and the rest). When adverbs, the latter member is almost meaningless: prītipūrvaṃ bhāṣate = saprīti bhāṣate, Hit. 7 tasya bahumānapuraḥsaraṃ putrān samarpitavān (respectfully he gave over his sons to him).

3. bhūtapūrva and the like.

3. Those in pūrva may also signify »having been formerly so and so,” but now being so no more: āḍhyapūrvaḥ „one who once has been rich,” bhūtapūrvaḥ (of old). N. 1, 13 na kvacid dṛṣṭapūrvā (never seen before), Çâk, VI satyamūḍhapūrvā tatrabhavatī rahasi śakuntalā (indeed, I once have wedded secretly the Lady Çak.) (*1).

4. -mātram

4. a.) Compounds in -mātram are bahuvrîhis, used as substantives of the neuter, and properly have the meaning »the exact measure (mātrā) of which is —.” Yet, as a rule they are used as if their latter member were some limitative particle and -mātram may be translated by »but, only.” Prabodh. I, p. 13 kiṃ vadantīmātram etat (it is but a vain rumour), Panc. 192 ko’pi te vāṅmātreṇāpi sahāya tvaṃ na kariṣyati (nobody will make you his friend only on account of your voice), R. 3, 71, 22 nāmamātraṃ tu jānāmi na rūpaṃ tasya rakṣasaḥ. This translation, however, does not suit all instances. Sometimes -mātram signifies, that the whole class is meant, not single individuals belonging to it. Pat. I, p. 242 brāhmaṇo na hantavyaḥ surā na peyeti brāhmaṇamātraṃ na hanyate surāmātraṃ ca na pīyate (since it is said: »one may not hurt a brahman, nor drink strong liquor”, one does not hurt anybody, that is named brahman, nor drinks anything; to which the appellation »strong liquor” is applicable). Comm. on R. 2, 12, 100 kaikeyīdaurjanyaṃ dṛṣṭvā rājā śokena strīmātraṃ nindati (the king seeing the foul conduct of K., by his sorrow chides the whole feminine sex).

-jātam

— In this meaning -jātam is almost synonymous, as Daç. 22 cauḍopanayanādisaṃskārajātam alabhta (he obtained the cauda, the upanayana, in short the whole set of sacraments), Bhoj. 62 akhileṣvapikośeṣu yadvittajātam asti tatsarvaṃ devena kavibhyo dattam.

b) Adjectt. in -mātra.

b.) -mātra is also put to participles; then it is an adjective and signifies »as soon as —.” Panc. III, 3 jātamātraṃ śatruṃ praśamaṃ nayet (one must abate a foe, as soon as he has arisen), ibid. p. 58 bhagavatā nārāyaṇena smṛtamātro vainateyaḥ saṃprāptaḥ, Kathâs. 36, 111, etc.

Rem. The adjectival employment of those in -mātra is however not restricted to the case that the former member is a participle. See but Panc. II, 95 nāmamātrā na siddhau hi dhanahīnāḥ… narāḥ (poor people do but bear the name of men, as they are of no use whatsoever).

5. -kalpa, -deśīya, -prāya.

5. »Almost, nearly, like” is signified by -kalpa, -dezya, -deśīya, -prāya, which have almost got the nature of pure formal suffixes, and, indeed, the former three are taught as such by Pâṇini (5, 3, 67). Of them, those in -kalpa and -prāya are the most frequent. R. 3, 16, 39 vākyāny amṛtakalpāni (speech like ambrosia), Kumâras. 3, 14 kāryaṃ tvayā naḥ pratipannakalpam (you have nearly engaged yourself to do our affair), Kathâs. 6, 51 chandogaḥ kaścid ity ukto viṭaprāyeṇa kenacit (some Sâmavedin was thus addressed by somebody like a rake), Mâlat. IX, p. 149 evaṃ paryavasitaprāyaiva naḥ pratyāśā (in this manner all my hope is almost gone), Panc. 202 pakvaśāliprāyaṃ deśaṃ gataḥ (gone to a country, where a good deal of the paddy was ripe), Daç. 78 vipralambhaprāyam idam adharmavartma (this way of unrighteousneas, full of deception). Those in -prāya are, indeed, bahuvrîhis, to be analyzed thus: »the greater part of which is —,” just as those in -kalpa properly are = »the manner or mode of which is —.”

6. -rūpa.

6. Those in -rūpa are likewise adjectives. As -rūpa means not only »shape, form” in general, but also »a beautiful shape, a beauty,” so the bahuvrîhis ending in it admit of either acceptation. Pâṇini (5, 3, 66) mentions the latter, when teaching such compounds as brāhmaṇarūpaḥ, pacatirūpam to be praise-denoting. (*2) But, in practice, those in -rūpa are not often met with in this meaning, by far oftener they are employed for the sake of qualifying some general kind by describing its species. Then we may often translate them by means of »f. i.; viz.” Instances are chiefly found in commentaries and the like. Sây. on Ait. Br. 2, 37, 1 [p. 272 ed. Aufrecht] rathabhaṅgarūpo vyāmohaḥ.

7. -avadhi.

7. Bahuvrîhis in -avadhi (limit) may be synonymous of yāvat in both of its acceptations (169 with Rem.). See f. i. Kathâs. 4, 100 pratyāgamāvadhi (till I shall have come back); 52, 146.

8. -viśeṣa.

8. Tatpurushas in -viśeṣa, when meaning »excellent species,” are expressive of something »first-rate, excellent.” See f. i. Ragh. 2, 7.

9. -antaram.

9. Tatpurushas in -antaram are often to be rendered by »some” or »other.” Properly speaking, antaram, viśeṣaḥ and bhedaḥ mean »variety, species,” and as a »variety of something” is »something different”, the transition of meaning may easily be accounted for. — Mâlav. III, p. 60 pūrvasmādavasthāntaram upārūṭhā tatrabhavatī (v. a. the lady has changed her former attitude to another), Panc. I, 132 śubhāśubhaphalaṃ sadyo nṛpād daivād bhavāntare (the fruit of good and evil deeds comes instantly, when from the king, but in some other existence, when from Destiny), ibid. p. 83 laghunām api durjanānāṃ madhye vastuṃ na śakyate / upāyāntaraṃ vidhāya te nūnaṃ ghnanti (one cannot dwell among wicked people, for they will hurt you by some means or other). The proper meaning of -antaram is not rarely transparent, as in the example quoted first. Likewise Panc. 248 bhartānyamārgāntareṇāgatya, Panc. 205 yuvayorbhāṣyāntaraṃ samyaṅ na śṛṇomi (I do not hear distinctly, of what kind of things you speak).

10. -vidhiḥ.

10. Tatpurushas in -vidhiḥ may denote, that the action spoken of is done »in due form.” Panc. I, 335 pradānavidhinā… saṃprāpyate phalam, Daç. 80 tadagāre ‘tyudārambhyavahāravidhimakaravam (in his house I gave a stylish dinner).

This list may be easily enlarged.

(*1)
One is wont to analyze bhūtapūrvaḥ by pūrvaṃ bhūtaḥ and so on, see f. i. Kâç. on P. 5, 3, 53, but that analysis does not give a satisfactory account of the nature of the compound. If the adverb pūrvaṃ were compounded with the noun bhūta, one would expect pūrvabhūta in the same way, as f. i. M. 9, 267 pūrvataskarāḥ »people who have formerly been thieves.”

(*2)
Pâṇini speaks of -rūpa as of a taddhita. Kâç. when commenting on our sûtra shows -rūpa to be used to signify the highest pitch of a quality, as vṛṣalarūpo’yaṃ palāṇḍunā surāṃ pibati. Blame, inversely, is expressed by compounds in -pāśa (P. 5, 3, 47), as in this verse of Bhojapr. (p. 7) svāmy ukte yo na yatate sa bhṛtyo bhṛyapāśakaḥ (the attendant, who does not exert himself, when ordered hy his master, is a bad attendaut).

229. 承前

これらを分けて説明する。

1. -ādi etc.

1. -ādi、-ādika、-ādya、-prabhṛtiは、正確には「…で始まる」を意味するbabuvrīhiである。
M. 1, 50 etadantās tu gatayo brahmādyāḥ (the existences, at the head of which stands Brahmâ, end here)

ふつうこれらは「…など」を表す。
Panc. 8 tasyaurdhvadehikakriyā vṛṣotsargādikāḥ sarvāścakāra (be performed in his honour all the funeral rites, viz. the vṛshotsarga etc.)
Hit. 123 suvarṇavastrādi prasādadānaṃ kriyatām (bestow on them presents of the king’s favour, gold, clothes and so on)
Panc. 62 sarve matsyakacchapaprabhṛtayastaṃ papracchuḥ (all [aquatic animals], fishes, tortoises etc. —)

これらの例での複合語は形容詞であるが、しばしばこれらは実名詞としても用いられる（222-注1をみよ）。
Bhoj. 64 aham api brāhmaṇaputraḥ / tvāmatra śayānaṃ vīkṣya kamaṇḍalūpavītādibhir brāhmaṇaṃ jñātvā bhavadāstarāsanna evāhaṃ prasuptaḥ
Panc. 27 adyaprabhṛti prasādanigrahādikaṃ tvayaiva kāryam (from to-day it is you by whom favour, punishment, etc. are to be administered)

2. -pūrva・-puraḥsara

2. 形容詞の場合、-pūrvaおよび-puraḥsaraの複合語は-ādi等で始まるものと同じはたらきをする。
Panc. 20 vyāghradvīpivṛkapuraḥsarāḥ sarve (all of them, tigers, panters, wolves and the rest)

副詞の場合、後分はほとんど意味を持たない：prītipūrvaṃ bhāṣate = saprīti bhāṣate。
Hit. 7 tasya bahumānapuraḥsaraṃ putrān samarpitavān (respectfully he gave over his sons to him)

3. bhūtapūrva等

3. pūrvaの複合語は「以前は…であった」がそうではなくなったものを表す：āḍhyapūrvaḥ（かつて富んでいた者）、bhūtapūrvaḥ（老いた）。
N. 1, 13 na kvacid dṛṣṭapūrvā (never seen before)
Çâk, VI satyamūḍhapūrvā tatrabhavatī rahasi śakuntalā (indeed, I once have wedded secretly the Lady Çak.)（*1）

4. -mātram

4. a.) n.の実名詞として用いられる-mātramの複合語は、正確には「…の正確な長さ（mātrā）は…」を表す。けれども、原則として、これらはその後分が何らかの限定不変化辞であるものとして用いられ、-mātramは「…だけ、…のみ」で翻訳される。
Prabodh. I, p. 13 kiṃ vadantīmātram etat (it is but a vain rumour)
Panc. 192 ko’pi te vāṅmātreṇāpi sahāya tvaṃ na kariṣyati (nobody will make you his friend only on account of your voice)
R. 3, 71, 22 nāmamātraṃ tu jānāmi na rūpaṃ tasya rakṣasaḥ

しかしながら、この翻訳はすべての用例に適するわけではない。-mātramは、あるクラスに属する個物ではなく、クラス全体を表すことがある。
Pat. I, p. 242 brāhmaṇo na hantavyaḥ surā na peyeti brāhmaṇamātraṃ na hanyate surāmātraṃ ca na pīyate (since it is said: »one may not hurt a brahman, nor drink strong liquor”, one does not hurt anybody, that is named brahman, nor drinks anything; to which the appellation »strong liquor” is applicable)
Comm. on R. 2, 12, 100 kaikeyīdaurjanyaṃ dṛṣṭvā rājā śokena strīmātraṃ nindati (the king seeing the foul conduct of K., by his sorrow chides the whole feminine sex)

-jātam

—この意味だと-jātamがほとんど同義語である。
Daç. 22 cauḍopanayanādisaṃskārajātam alabhta (he obtained the cauda, the upanayana, in short the whole set of sacraments)
Bhoj. 62 akhileṣvapikośeṣu yadvittajātam asti tatsarvaṃ devena kavibhyo dattam.

b.) -mātraの形容詞

b.) -mātraは分詞にも付加されうる；そのとき、複合語は形容詞であり「…するやいなや」を表す。
Panc. III, 3 jātamātraṃ śatruṃ praśamaṃ nayet (one must abate a foe, as soon as he has arisen)
ibid. p. 58 bhagavatā nārāyaṇena smṛtamātro vainateyaḥ saṃprāptaḥ
Kathâs. 36, 111, etc.

【補足】
-mātra複合語の形容詞的用法は、しかしながら、前分が分詞の場合に限定されない。
Panc. II, 95 nāmamātrā na siddhau hi dhanahīnāḥ… narāḥ (poor people do but bear the name of men, as they are of no use whatsoever)-

5. -kalpa・-deśīya・-prāya

5. 「ほとんど、大体」は、純粋で正式な接尾辞の性質をほとんど持つ-kalpa、-dezya、-deśīya、-prāyaによっても表される。後ろ3つはPāṇiniが説いている（5, 3, 67）。これらのうち、-kalpaと-prāyaが最も頻出する。
R. 3, 16, 39 vākyāny amṛtakalpāni (speech like ambrosia)
Kumâras. 3, 14 kāryaṃ tvayā naḥ pratipannakalpam (you have nearly engaged yourself to do our affair)
Kathâs. 6, 51 chandogaḥ kaścid ity ukto viṭaprāyeṇa kenacit (some Sâmavedin was thus addressed by somebody like a rake)
Mâlat. IX, p. 149 evaṃ paryavasitaprāyaiva naḥ pratyāśā (in this manner all my hope is almost gone)
Panc. 202 pakvaśāliprāyaṃ deśaṃ gataḥ (gone to a country, where a good deal of the paddy was ripe)
Daç. 78 vipralambhaprāyam idam adharmavartma (this way of unrighteousneas, full of deception)

-kalpaが正確には「…の仕方は…」であるように、-prāyaは以下のように分析される：「…の大部分は…」

6. -rūpa

6. -rūpaは同じく形容詞である。これはふつう「形、外形」だけでなく「美貌、美」も意味するので、これで終わるbahuvrīhiはどちらの解釈をも許す。Pāṇiniは、brāhmaṇarūpaḥ、pacatirūpamのような称賛を表す複合語を教示する際に後者に言及している（5, 3, 66）（*2）。けれども、実際には、-rūpaの複合語は この意味ではあまり用いられておらず、〔下位カテゴリの〕種（species）を記述することで〔その上位にある〕普遍的な種類（kind）を修飾するために使われることが多い。その場合、しばしば「例えば、すなわち」で翻訳される。用例は主に注釈書などで見られる。
Sây. on Ait. Br. 2, 37, 1 [p. 272 ed. Aufrecht] rathabhaṅgarūpo vyāmohaḥ.

7. -avadhi

7. -avadhi（期限）で終わるbahuvrīhiは、その解釈においてyāvatと同義語である（169、補足）。
Kathâs. 4, 100 pratyāgamāvadhi (till I shall have come back)
ibid. 52, 146.

8. -viśeṣa

8. -viśeṣaのtatpuruṣaは、「優れた類の」を表す場合、「第一等の、…に優れた」を表す。例としてはRagh. 2, 7をみよ。

9. -antaram

9. -antaramのtatpuruṣaはしばしば「或る」や「他の」で翻訳される。正確に言うと、antaram、viśeṣaḥおよびbhedaḥは「種類、種」を表し、そして「某の種類」は「種々の某」となる、というように意味の変遷は容易に説明できる。
Mâlav. III, p. 60 pūrvasmādavasthāntaram upārūṭhā tatrabhavatī (v. a. the lady has changed her former attitude to another)
Panc. I, 132 śubhāśubhaphalaṃ sadyo nṛpād daivād bhavāntare (the fruit of good and evil deeds comes instantly, when from the king, but in some other existence, when from Destiny)
ibid. p. 83 laghunām api durjanānāṃ madhye vastuṃ na śakyate / upāyāntaraṃ vidhāya te nūnaṃ ghnanti (one cannot dwell among wicked people, for they will hurt you by some means or other)

最初の例のように、-antaramの正確な意味が明らかなことは稀ではない。同様に：
Panc. 248 bhartānyamārgāntareṇāgatya
Panc. 205 yuvayorbhāṣyāntaraṃ samyaṅ na śṛṇomi (I do not hear distinctly, of what kind of things you speak)

10. -vidhiḥ

10. -vidhiḥのtatpuruṣaは、それについて話される行為が「正式な形で」終わっていることを表す。
Panc. I, 335 pradānavidhinā… saṃprāpyate phalam
Daç. 80 tadagāre ‘tyudārambhyavahāravidhimakaravam (in his house I gave a stylish dinner)

このリストは容易に増広しうる。

（*1）
bhūtapūrvaḥをpūrvaṃ bhūtaḥ…で分析することはできない。Kâç. on P. 5, 3, 53をみよ。そのような分析は、複合語の性質について十分な説明を与えるものではない。副詞pūrvaṃがbhūtaと複合しているとしても、以下と同様にpūrvabhūtaとなるであろう：
M. 9, 267 pūrvataskarāḥ »people who have formerly been thieves.”

（*2）
Pāṇiniはtaddhita接尾辞の-rūpaに言及している。Kâç.はそのスートラ（5, 3, 66）に注釈する際、性質の最上なることを表すために用いられる-rūpaを提示している：vṛṣalarūpo ’yaṃ palāṇḍunā surāṃ pibati。反対に、誹謗は-pāśaで表される（P. 5, 3, 47）。
Bhojapr. (p. 7) svāmy ukte yo na yatate sa bhṛtyo bhṛyapāśakaḥ (the attendant, who does not exert himself, when ordered hy his master, is a bad attendaut)