252. Putting a word twice.

For different reasons a word may be put twice, either when put two times as a separate word, as śanaiḥ śanaiḥ, or when making up some kind of compound, as puṭupuṭuḥ(*1).

1. Adjectives may be put twice, the two making but one word, in order to signify our „—like,” „rather.”

Daç. 149 kṣāmakṣāmāpi devatānubhāvād anatikṣīṇavarṇāvakāśā sīmantinī (a woman, who though [of a] rather thin [aspect] had by divine power not too much lost of the brightness of her colour), R. 3, 67, 14 taṃ dīnadīnayā vācā…abhyabhāṣata, Panc. II, 50 bhītabhītaḥ purā śatrur mandaṃ visarpati (in the beginning a foe sneaks along very slowly, as one being rather afraid). So ekaika, when = „alone,” and cp. such phrases, as pūrvaṃ pūrvaṃ puṣpyante, prathamaṃ prathamaṃ pacyante (they blossom—, they ripen the very first)(*2). Instances of adverbs put twice are not rare, as śanaiḥ śanaiḥ (slowly, by degrees), muhur muhuḥ (repeatedly), punaḥ punaḥ (again and again), etc. Daç. 172 śālīn… mṛdu mṛdu gharṣayantī.

2. In the same way substantives, gerunds, participles when put twice, may indicate the non-interruption of some time or action. {P. 8, 1, 4.} R. 3, 10, 5 kālakāleṣu (in uninterrupted time), Mâlav. IV, p. 105 pathi nayanayoḥ sthitvā sthitvā tirobhavati kṣaṇāt (at the very moment she is standing on the path of my looks, she suddenly disappears), Daç. 95 ahaṃ rāgamañcaryāḥ…sānunayaṃ pāyitāyāḥ punaḥ punaḥ praṇayasamarpitamukham adhugaṇḍūṣam āsvādam āsvādaṃ madenāspṛśye.

3. Moreover, putting a word twice is also often a proper means for signifying a distributive sense (vîpsâ). {P. 8, 1, 4.} Instances of this idiom are frequent. Kâç. on P. 8. 1, 4 puruṣaḥ puruṣaḥ nidhanam upaiti (every man is mortal), Panc. 42 pade pade praskhalan (stumbling at every footstep), Daç. 99 ahar ahaś ca navanavāni prābhṛtāny upaharantī (offering [her] always new presents day after day), ibid. 216 ṣaṇmāse ṣaṇmāse piccham ekaikaṃ parityajanti (every sixth month they lose one single feather); R. 2, 91, 53 apy ekam ekaṃ puruṣaṃ pramadāḥ sapta cāṣṭa ca samāpetuḥ (singulos viros septenae vel octonae mulieres appetierunt), Âpast. Dh. 1, 13, 18 saṃvatsare saṃvatsare dvau dvau māsī samāhita ācāryakule vaset, M. 2, 20 svaṃ svaṃ caritraṃ śikṣeran (they must learn every one his own duty). So diśi diśi (in every region), ahar ahaḥ (day after day) and so on. This idiom is as old as the Vaidik dialect. It is also used of gerunds. Pat. I, p. 44 maṇḍūkā utpnutyotpnutya gacchanti.

Here as a rule the case-endings of the former member remain.

(*1)
Pâṇini deals with this idiom at the commencement of his eighth adhyâya. (8, 1, 1-15). In interpreting sûtra. 9, the commentaries are wrong accepting it as teaching the formation of the word ekaika. The sûtra ekaṃ bahuvrīhivat cannot have this purport; its literal sense is »if a unity, [it is] bahuvrîhilike.” If Pâṇini had meant the word ekaika, he would have written ekasya not as he does ekam; cp. the constant genitives in sûtra 5-8. Our sûtra refers to the cases, mentioned by s. 4-8. There the employment is taught of the »two (dve)” spoken of in 8, 1, 1. Sûtra 9 teaches, how these two are to be accepted, for it says: »[but these two may be] one; then the whole is as if a bahuvrîhi”, likewise in the case of s. 10. But from s. 11 the unity is as if a karmadhâraya. Pâṇini’s words in 9-11 are: ekaṃ bahuvrīhivat / ābādhe ca / karmadhārayavad uttareṣu. From the conclusion of Kâç. on P.’s sûtra 9 I infer that the right interpretation had been proposed by somebody, but that it has been objected to by Patañjali. On the other hand, such forms with distributive sense as pūrvapūrvaḥ being by necessity instances of the idiom, taught P. 8, 1, 4 afford some evidence for my own acceptation.

(*2)
See vârtt. 7 on P. 8, 1, 12 in the commentary of the Kâçikâ. Cp. also P. 8, 1, 13, which teaches to say sukhasukhena and priyapriyeṇa, when = »with all one's heart.”

252. 語の繰り返し

śanaiḥ śanaiḥのように単語を2回繰り返したり、あるいはpuṭupuṭuḥのように何かしらの種類の複合語を作ったり、異なる理由から、単語を2度繰り返しうる（*1）。

1. 英語でいう"-like"や"rather"を表すために、1つの単語として、形容詞は2度繰り返しうる。

Daç. 149 kṣāmakṣāmāpi devatānubhāvād anatikṣīṇavarṇāvakāśā sīmantinī (a woman, who though [of a] rather thin [aspect] had by divine power not too much lost of the brightness of her colour)
R. 3, 67, 14 taṃ dīnadīnayā vācā… abhyabhāṣata
Panc. II, 50 bhītabhītaḥ purā śatrur mandaṃ visarpati (in the beginning a foe sneaks along very slowly, as one being rather afraid)

ekaika（たった1つ, alone）やpūrvaṃ pūrvaṃ puṣpyante、prathamaṃ prathamaṃ pacyante (they blossom—, they ripen the very first)のような句をみよ（*2）。śanaiḥ śanaiḥ（ゆっくり、徐々に）、muhur muhuḥ（繰り返し）、punaḥ punaḥ（何度も）など、2度繰り返す副詞の例は稀ではない。
Daç. 172 śālīn…mṛdu mṛdu gharṣayantī

2. 同様に、2度繰り返される実名詞・遊離分詞・分詞は、何かしらの時間や行為の間断なきことを表す。{P. 8, 1, 4.}
R. 3, 10, 5 kālakāleṣu (in uninterrupted time)
Mâlav. IV, p. 105 pathi nayanayoḥ sthitvā sthitvā tirobhavati kṣaṇāt (at the very moment she is standing on the path of my looks, she suddenly disappears)
Daç. 95 ahaṃ rāgamañcaryāḥ… sānunayaṃ pāyitāyāḥ punaḥ punaḥ praṇayasamarpitamukham adhugaṇḍūṣam āsvādam āsvādaṃ madenāspṛśye

3. さらに、語を2度繰り返すことは、しばしば配分的な（distributive）（*訳注）意味（vīpsā）を表すのに適当な手段でもある。{P. 8, 1, 4.} この語法の例は頻繁にみられる。
Kâç. on P. 8. 1, 4 puruṣaḥ puruṣaḥ nidhanam upaiti (every man is mortal)
Panc. 42 pade pade praskhalan (stumbling at every footstep)
Daç. 99 ahar ahaś ca navanavāni prābhṛtāny upaharantī (offering [her] always new presents day after day)
ibid. 216 ṣaṇmāse ṣaṇmāse piccham ekaikaṃ parityajanti (every sixth month they lose one single feather)
R. 2, 91, 53 apy ekam ekaṃ puruṣaṃ pramadāḥ sapta cāṣṭa ca samāpetuḥ (singulos viros septenae vel octonae mulieres appetierunt)
Âpast. Dh. 1, 13, 18 saṃvatsare saṃvatsare dvau dvau māsī samāhita ācāryakule vaset
M. 2, 20 svaṃ svaṃ caritraṃ śikṣeran (they must learn every one his own duty)

他にはdiśi diśi（あらゆる国々で）、ahar ahaḥ（来る日も来る日も）など。この語法はヴェーダ語と同じくらいに古い。また、遊離分詞としても用いられる。
Pat. I, p. 44 maṇḍūkā utpnutyotpnutya gacchanti

この場合、原則として、前分の格語尾が残存する。

（*1）
Pāṇiniは第8章のはじめにこの語法を扱っている（P. 8, 1, 1-15）。第9偈の解釈に関して、ekaikaの語の形成を説くとして、諸注釈は誤って認めている。件のsūtra：ekaṃ bahuvrīhivatは、「もし1つ〔に結びついている〕ならば、〔それは〕bahuvrīhi的である」という文字通りの趣旨を持ち得ないのである。もしPāṇiniがekaikaという語を意味していたならば、彼はekamとするのではなく、ekasyaと書いたであろう。5-8偈における一定の〔仕方で用いられている〕gen.と引き比べよ。
この偈は4-8偈で述べられたるケースを指す。そこでは、P. 8, 1, 1.に言われるdve（2）の使用法が説かれている。第9偈は、いかにしてこれら2つが認められるかを説く：「〔けれども、これら2つは〕1つのもの〔でありうる〕、その全体がbahuvrīhiである場合は」と。第10偈の場合も同様。
しかしながら、第11偈によれば、その〔「全体」の〕協同関係はkarmadhārayaであるかのように〔思われる〕。9-11偈においてPāṇiniはekaṃ bahuvrīhivat / ābādhe ca / karmadhārayavad uttareṣuと説く。Kāç.のP. 8, 1, 9に対する結論からして、このように私は推察する：〔Pāṇiniあるいはその先哲たちのうち〕誰かが正しい解釈をすでに提案したものの、それがPatañjaliにより異議を唱えられた、と。
一方で、pūrvapūrvaḥのような配分的（distributive）意味を伴う形態は、必然的にP. 8, 1, 4に説かれるところの慣用句の例であり、私の〔示したところの正しい〕意味のための証拠を与えてくれる。

（*2）
Kâç.の注釈中のP. 8, 1, 12についてのvârtt. 7をみよ。「心から」を表す場合のある行為の容易さを表す場合のsukhasukhenaとpriyapriyeṇaを述べるP. 8, 1, 13とも比較せよ。

（*訳注）
配分的（distributive）：Every sheet was taken. のように、ある集合の要素のそれぞれに述語となる語の属性を配分すること。