271. Difference of employment between them.

Of the four demonstratives, used in classic Sanskrit, ayam and eṣa are opposite to sa and asau. Their different nature is well described by a vernacular grammarian, when pronouncing that eṣa is expressive of nearness but asau of remoteness, and that ayam implies presence but sa absence (*1). Indeed, both eṣa and ayam point at something near to the speaker or his time, whereas asau and sa indicate something remote either by space or by time. Therefore, the latter couple may he compared to Lat. ille and iste, Gr. ἐκεῖνος, Engl. that, the former to Lat. hic, Greek οὗτος, and ὅδε, Engl. this.

The difference between them will appear better when perusing Sanskrit texts, than from instances detached from the context they are taken out. Yet, here are several, which may give some idea of it.

1. eṣa and ayam. — Vikram. I, p. 14 Purûravas points with his hand to Urvaçî her attendance: etāḥ says he sutanu sukhaṃ te sakhyaḥ paśyanti (Lat. hae amicae —); Nala. 3, 4 Indra declares to Nala the name of himself and his comrades: aham indro ‘yam agniś ca tathaivāyam apāṃ patiḥ / …yamo ‘yam api pārthiva (Lat. ego lndrus, hic Agnis etc.).

2. asau and sa. — Nala. 3, 2 Nala asks the devas, for what purpose they wish him to be their messenger kaścāsau yasyāhaṃ dṛta īpsitaḥ / kiṃ ca tadvo mayā kāryam, here both asau and tat answer to Latin iste; — Mudr. II, p. 77 the minister Râxasa, when hearing from his spy that the physician, whom he had despatched to empoison king Candragupta, had been prevented from performing that plot by the vigilance of Câṇakya, exclaims śaṭhaḥ khalv asau baṭuḥ / atha sa vaidyaḥ katham, here both asau and sa are = Lat. ille.

3. Examples of this and that in opposition to one another. — Ch. Up. 2, 9, 1 amumādityam upāsīta…tasminnimāni sarvāṇi bhūtān yan vāyattāni (let him meditate on that sun… it is on that all these beings [here on earth] are depending upon), ibid. 1, 3, 2 samāna u evāyaṃ cāsau coṣṇo ‘yam uṣṇo ‘sau (this breath here and that sun there are indeed the same, this is hot and that is hot); Utt. II, p. 27 ayam asāv adhyayan avighnaḥ hoc illud studiorum impedimentum »that well-known hindrance now presents itself.” — In the first act of the Mudrarâxasa the minister Câṇakya, after having put the jeweller Candanadâsa into prison, thus expresses his contentment: hanta labdha idānīṃ rākṣasaḥ / kutaḥ.
tyajatyapriyavatprāṇān yathā tasyāyam āpadi / tathaivāsyāpadi prāṇā nūnaṃ tasyāpi na priyāḥ
tasya refers to Râxasa, ayam and asya to Candanadâsa. In Latin one would say likewise: ut hic in illius re adversa suae vitae jacturam facit, sic profecto et ille vitam pro nihilo putabit in hujus calamitate. — In the Vikramorvaçî king Purûravas designates his beloved Urvaçî by the pronoun ayam, as long as he knows her present and sees her (1st act), but in the second act, when thinking her absent, be speaks of tasyā āsanam, expresses his disappointment about her female attendant coming sakhyā virahitā tayā, and says on account of her paryutsukāṃ kathayasi priyadarśanāṃ tām / ārtiṃ na paśyasi purūravas astadarthām — whereas in the first act, when looking at her face, be admires idaṃ rūpam, exclaims neyaṃ tapasvinaḥ sṛṣṭiḥ, is uneasy, as asyā bhayakampaḥ is noticed by him.

(*1)
See the kârikâ, quoted in a foot-note on p. 188 of Çrîrâmamayaçarman’s edition of Mṛcchakaṭî (Majumdâr’s series):
idamaḥ pratyakṣarūpaṃ samīpataravarti vaitado rūpam / adasastu viprakṛṣṭaṃ taditi parokṣe vijānīyāt.

272. 用法の違い

古典サンスクリットで用いられる4つの指示詞のうち、ayamとeṣaはsaとasauの反対である。それらの異なる性質については、インドの文法家によってよく説明がなされている；eṣaは近いこと（nearness）を表すがasauは遠いこと（remoteness）を表す、ayamは現前（presence）を含意するがsaは不在（absence）を含意する、と（*1）。確かに、eṣaもayamも話し手やその時間の近くにあるものを指しているのに対し、asauやsaは空間や時間によって離れたものを指す。したがって、後者の2つ〔asauとsa〕は、ラテン語のilleとiste、ギリシャ語のἐκεῖνος、英語のthatと、前者はラテン語のhic、ギリシャ語のοὗτοςとὅδε、英語のthisと対照できる。

それらの違いは、文脈から切り離されて取り出される用例よりも、サンスクリット・テキストを精読するときによく現れる。さらに、何かしらの見当をつけられる用例を挙げよう。

1. eṣa / ayam
Vikram. I, p. 14 Purûravas points with his hand to Urvaçî her attendance: etāḥ says he sutanu sukhaṃ te sakhyaḥ paśyanti (Lat. hae amicae —)
Nala. 3, 4 Indra declares to Nala the name of himself and his comrades: aham indro ‘yam agniś ca tathaivāyam apāṃ patiḥ / …yamo ‘yam api pārthiva (Lat. ego lndrus, hic Agnis etc.)

2. asau / sa
Nala. 3, 2 Nala asks the devas, for what purpose they wish him to be their messenger kaścāsau yasyāhaṃ dṛta īpsitaḥ / kiṃ ca tadvo mayā kāryam (here both asau and tat answer to Latin iste)
Mudr. II, p. 77 the minister Râxasa, when hearing from his spy that the physician, whom he had despatched to empoison king Candragupta, had been prevented from performing that plot by the vigilance of Câṇakya, exclaims śaṭhaḥ khalv asau baṭuḥ / atha sa vaidyaḥ katham (here both asau and sa are = Lat. ille)

3. 相対する「これ」「あれ」
Ch. Up. 2, 9, 1 amumādityam upāsīta…tasminnimāni sarvāṇi bhūtān yan vāyattāni (let him meditate on that sun..... it is on that all these beings [here on earth] are depending upon)
ibid. 1, 3, 2 samāna u evāyaṃ cāsau coṣṇo ‘yam uṣṇo ‘sau (this breath here and that sun there are indeed the same, this is hot and that is hot)
Utt. II, p. 27 ayam asāv adhyayan avighnaḥ hoc illud studiorum impedimentum »that well-known hindrance now presents itself.’’

また、Mudrārākṣasaの第1幕、大臣Cāṇakyaが、宝石商Candanadāsaを投獄して後、彼に説明して曰く：
hanta labdha idānīṃ rākṣasaḥ / kutaḥ /tyajatyapriyavatprāṇān yathā tasyāyam āpadi tathaivāsyāpadi prāṇā nūnaṃ tasyāpi na priyāḥ

tasyaはRāxasaを、ayamとasyaはCandanadāsaを指す。
ラテン語でも同様に言われる：ut hic in illius re adversa suae vitae jacturam facit, sic profecto et ille vitam pro nihilo putabit in hujus calamitateと。

Vikramorvaśīでは、王Purūravasは愛するUrvaśīを、彼女が居、彼女を目にしている限り、代名詞ayamで呼ぶ（第1幕）。けれども第2幕では、彼女が居ないと思うとき〔tadで〕「彼女の臨席を」（tasyā āsanam）と言い、彼女の端女が来たことに落胆を表して〔tadで〕「彼女によって親交は捨てられてしまった」（sakhyā virahitā tayā）と、そして〔tadで〕彼女に言う：paryutsukāṃ kathayasi priyadarśanāṃ tām / ārtiṃ na paśyasi purūravasas tadarthāmと。ところが第1幕では、彼女の顔を見たとき、その容姿（idaṃ rūpam）を褒め称え、「この女は貧しい生まれでない」（neyaṃ tapasvinaḥ sṛṣṭiḥ）と声高に、虚勢（asyā bhayakampaḥ）に気づかれないか不安になっている。

（*1）
Mṛcchakaṭī（Śrīrāmamayaśarman’s edition, Majumdār’s series）p.188の脚注に引用されたる偈頌をみよ：
idamaḥ pratyakṣarūpaṃ samīpataravarti vaitado rūpam adasastu viprakṛṣṭaṃ taditi parokṣe vijānīyāt