237.

II. The instrumental of an abstract noun expressive of in what quality; „as.”

II. Their instrumental, may signify in what quality somebody or something acts (67). Then it may be rendered by means of „as.” So Hitop. 103 kaścid vako dvitīyatvena prayātu (let some other heron go with him as [his] second), Ratn. IV, p. 114 ayi priye kim adyāpi madhyasthatayā vartase (why, my dear, do you behave as if you were indifferent even now ?).

This idiom is much used with verbs of acting-, behaving-, being as; knowing-, considering as, taking for; calling-, signifying as; treating as and many others. Instead of the phrase brāhmaṇaṃ tvāṃ jānāmi saṃbhāvayāmi vyapadiśāmi one may say brāhmaṇatvena tvāṃ jānāmi etc.

Examples: Kathâs. 26, 8 karṇadhāratayā sthitaḥ (being steersman); Prabodh. IV, p. 81 tasya kāmaḥ prathamo vīras tasya prativīratayāsmābhir bhavān eva nirūpitaḥ (Kâma is his chief warrior, it is you we have looked for as his match); Daç. 76 ṛṣim uktaś ca rāgaḥ saṃdhyātvenāskurat (and the glow [of passion], which had been loosened from the holy man, [now] shone as twilight); Ragh. 14, 40 chāyā hi bhūmeḥ śaśino malatvenāropitā śuddhim ataḥ prajābhiḥ (on spotless moon people have thrown earth’s shade by way of a spot); Daç. 112 māṃ tu na kaścid ihatya īdṛktayā jano jānāti (nobody here knows me as such); ibid. 93 tvayā niyatam asmi tadāgatitvenāham apadeśyaḥ (you cannot but denounce me as the person, you have got it from); ibid. 144 iyaṃ…tavaiva jāyātvena samakalpyata (she has been destined a wife for you); ibid. 94 sa eva tapasvī taskaratvenārthapatir agrāhyata (it was the unhappy Arth. who was seized as the thief); Pat. I, p. 399 when treating of the karmadhâraya kṛṣṇatilāḥ, says tilāḥ prādhānyena vivakṣitā bhavanti kṛṣṇo viśeṣaṇatvena; Kathâs. 52, 60 dāsītvenāśrayasi rājaputram; Mhbh. 1, 43, 24 gacchadhvaṃ yūyam avyagrā rājānaṃ kāryavattayā. (*1).

Rem. In the instances quoted the abstracts are ending in -tayā and -tvena. But although these suffixes are the most employed ones, any other abstract has the same effect, Daç. 15 tadīryābhakayor yamajayor dhātrībhāvena parikalpitāham (I was appointed nurse of the twins, his children); Kâç. I, p. 16 svam iti jñātidhanayoḥ saṃjñārūpeṇa vartate (sva is used as a designation of kinsmen and property); Pat. I, p. 230 imān īndriyāṇi kadācit svātantryeṇa vivakṣitāni bhavanti tadyathā / idaṃ me ‘kṣi suṣṭhu praśyati / kadācit pāratantryeṇa / anenākṣṇā suṣṭhu paśyāmi. For this reason, different abstracts made from one noun are as a rule promiscuous; compare f. i Kathâs. 13, 132 prayāti sma dūtyayā with Hit. 97 prayātu daityena, both dūtyayā and daityena signifying »in the quality of a messenger.”

(*1)
The germ of this much used idiom is found already in the Ṛgveda-mantras, in such phrases as puruṣatā (instr.= skrt puruṣatayā). Ṛgv. 10, 15, 6 mā hiṃsiṣṭa pitaraḥ kena cinto yadva āgaḥ puruṣatā karām (do us no injury I fathers, on account of any offence, that we, after the manner of men [as being men], may have committed against you).

237. 程度を表す抽象名詞のinst.

II. 程度を表す抽象名詞のinst.

抽象名詞のinst.は、何某か、あるいは何らかの行為の性質を表す（67）。よって、「…として」（as）という語を用いて翻訳されうる：
Hitop. 103 kaścid vako dvitīyatvena prayātu (let some other heron go with him as [his] second)
Ratn. IV, p. 114 ayi priye kim adyāpi madhyasthatayā vartase (why, my dear, do you behave as if you were indifferent even now ?)

この語法は、「…をする」・「…として振る舞う」・「…としてある」、「…と知る」・「…と見なす」・「…と思う」、「…を呼ぶ」、「…と知らせる」、「…として扱う」やその他多くの動詞を伴って、よく用いられる。〔例えば、〕brāhmaṇaṃ tvāṃ jānāmi saṃbhāvayāmi vyapadiśāmiというフレーズの代わりにbrāhmaṇatvena tvāṃ jānāmiということができる、など。

例：
Kathâs. 26, 8 karṇadhāratayā sthitaḥ (being steersman)
Prabodh. IV, p. 81 tasya kāmaḥ prathamo vīras tasya prativīratayāsmābhir bhavān eva nirūpitaḥ (Kâma is his chief warrior, it is you we have looked for as his match)
Daç. 76 ṛṣim uktaś ca rāgaḥ saṃdhyātvenāskurat (and the glow [of passion], which had been loosened from the holy man, [now] shone as twilight)
Ragh. 14, 40 chāyā hi bhūmeḥ śaśino malatvenāropitā śuddhim ataḥ prajābhiḥ (on spotless moon people have thrown earth’s shade by way of a spot)
Daç. 112 māṃ tu na kaścid ihatya īdṛktayā jano jānāti (nobody here knows me as such)
ibid. 93 tvayā niyatam asmi tadāgatitvenāham apadeśyaḥ (you cannot but denounce me as the person, you have got it from)
ibid. 144 iyaṃ… tavaiva jāyātvena samakalpyata (she has been destined a wife for you)
ibid. 94 sa eva tapasvī taskaratvenārthapatir agrāhyata (it was the unhappy Arth. who was seized as the thief)
Pat. I, p. 399 when treating of the karmadhâraya kṛṣṇatilāḥ, says tilāḥ prādhānyena vivakṣitā bhavanti kṛṣṇo viśeṣaṇatvena
Kathâs. 52, 60 dāsītvenāśrayasi rājaputram
Mhbh. 1, 43, 24 gacchadhvaṃ yūyam avyagrā rājānaṃ kāryavattayā （*1）

【補足】
引用した例文では、抽象名詞の語尾は-tayāと-tvenaとなっている。けれども、これらの接尾辞は最もよく用いられるものの1つであり、他の抽象も同様の効果がある。
Daç. 15 tadīryābhakayor yamajayor dhātrībhāvena parikalpitāham (I was appointed nurse of the twins, his children)
Kâç. I, p. 16 svam iti jñātidhanayoḥ saṃjñārūpeṇa vartate (sva is used as a designation of kinsmen and property)
Pat. I, p. 230 imān īndriyāṇi kadācit svātantryeṇa vivakṣitāni bhavanti tadyathā / idaṃ me ‘kṣi suṣṭhu praśyati / kadācit pāratantryeṇa / anenākṣṇā suṣṭhu paśyāmi

この理由から、ある名詞から異なる仕方で作られる抽象名詞は、概して〔その意味・効果が〕混雑している。例えば、Kathâs. 13, 132 prayāti sma dūtyayāとHit. 97 prayātu daityenaの場合、dṛtyayāとdaityenaは共に（in the quality of a messenger）を意味する。

（*1）
このよく用いられる語法の萌芽は、すでにpuruṣatā（inst.、古典サンスクリットではpuruṣatayā）のようなṚgvedaのマントラに見いだされる。
Ṛgv. 10, 15, 6 mā hiṃsiṣṭa pitaraḥ kena cinto yadva āgaḥ puruṣatā karām (do us no injury I fathers, on account of any offence, that we, after the manner of men [as being men], may have committed against you)