384.

Sanskrit infinitive, like ours, acts in some degree as a complement to the main predicate. Pâṇini enjoins its being put to words of being able, venturing, knowing, being irksome, being fit, undertaking, taking, going, tolerating, deserving, being met with, {P. 3, 4, 65.} those of sufficing, being a match for, {P. 3, 4, 66.} and in such phrases as: there is an opportunity, a time for doing something. {P. 3, 3, 167.} Of course, these injunctions do not exhaust the sphere of the infinitive’s employment, and may easily be enlarged. With the verbs of wishing the infinitive is likewise mentioned by Pâṇini, but as he adds in express terms, provided that the subjects of both the infinitive and the verb of wishing are the same. {P. 3, 3, 158.}

Examples: Mhbh. 1, 150, 23 gantuṃ na śaknumaḥ (we cannot go), Panc. 70 kas te pratāpaṃ soḍhuṃ samarthaḥ (who is able to sustain your splendour?), Kumâras. 4, 11 vasatiṃ priya kāmināṃ priyāstvadṛte prāpayituṃ ka īśvaraḥ (who, except you, my beloved [Kâma], has the power of conducting the loving maidens to their lovers?); — Ven. I, p. 36 saṃgrāmaikārṇavāntaḥ payasi vicarituṃ paṇḍitāḥ pāṇḍuputrāḥ (the sons of Pându are skilled in acquitting themselves on the battle-field); — Mṛcch. VIII, p. 256 duṣkaraṃ viṣam auṣadhīkartum (it is difficult to change poison into medicine); — Panc. 315 ahaṃ tvāṃ praṣṭum āgataḥ (I have come to you in order to ask), R. 2, 96, 17 āvāṃ hantuṃ sambhyeti (he approaches in order to kill us); — Panc. 195 sarve mantrayitum ārabdhāḥ (all began to deliberate), Prabodh. I, p. 7 pṛthivyām ādhipatyaṃ sthirīkartum ayam asya saṃrambhaḥ (it is his intention to establish his sway on the earth), Daç. 112 bhavānapāraṃ śokasāgaram adyottārayituṃ sthitaḥ (you are decided to cross to-day the shoreless ocean of sorrow), R. 3, 9, 25 na kathañcana sā kāryā… tvayā / buddhir vairaṃ vinā hantuṃ rākṣasān (you never should make up your mind to kill —); — R. 2, 44, 26 nārhā tvaṃ śocituṃ devi (you do not deserve to mourn); Daç. 178 jīvituṃ jihremi (I feel ashamed to live); — Kumâras. 5, 2 iyeṣa sā kartum (she wished to make); — Çâk. VI bāṣpastu na dadāty enāṃ draṣṭuṃ citragatām api (my tears, however, do not allow me to see her even in a picture), Mâlav. II, p. 45 deva madīyam idānīṃ prayogam avalokayituṃ prasādaḥ kriyatām (Sire, do me the favour of looking now at my dramatic performance); — Daç, 203 snātuṃ bhoktuṃ ca labhate (he gets a bath and food).

With kāla and the like, f. i. Nala. 20, 11 nāyaṃ kālo vilambitum, Çâk. VII tvām indragurave nivedayitum antarānveṣī bhavāmi (I am looking out for an opportunity of introducing you to the teacher of Indra), Vikram. V, p.172 caritaṃ tvayā pūrvasminn āśramapade dvitīyam apy adhyāsituṃ samayaḥ.

Rem. 1. Among the words of sufficing, the particle alam is to be noticed. It is used with infin. sometimes in its proper sense of »being enough,” as M. 2, 214 avidvāṃsam alaṃ loke vidvāṃsam api vā punaḥ / pramadā hy utpathaṃ netum, sometimes also alam with infin. expresses prohibition, just as alam with gerund (353, R. 1). R. 3, 59, 14 alaṃ viklavatāṃ gantum (do not despair), Mṛcch. III, p. 106 alaṃ suptajanaṃ prabodhayitum. In the same way kim with infin. Mudr. III, p. 107 bhavataḥ kiṃ phalān veṣaṇena vāṅmanasayoḥ khedam utpādayitum (why should you worry your voice and mind by striving for success?).

Rem. 2. Instances of an infinitive with a verb of remembering may occur now and then. In this case the infin. is expressive of a past action, previously done by the same subject. (*1).

(*1)
Of this idiom prof. Kern has pointed out to me some passages, borrowed from an inedited Buddhistic work, written in good Sanskrit, the Jâtaka-mâlâ (see Hodgson, Essays p. 17). Somebody, who has practised the virtue of ahiṃsâ, says of himself smarāmi yata ātmānaṃ yataḥ prāpto ‘smi vijñatām / nābhijānāmi saṃcintya prāṇinaṃ hiṃsituṃ kvacit. Another, famous for his munificence declares na hi smarāmy arthitayāgatānām āśāviparyāsahataprabhāṇi / himānilamlāpitapaṅkajānāṃ samānadainyāni mukhāni kartum (v. a. I do not remember to have disappointed the expectation of those, who came to me as supplicants).

384. 補語や目的語になる不定詞

サンスクリットの不定詞は、英語のそれと同様に、文の主となる述語を補完するためにある程度のはたらきをする。Pāṇiniは以下のように規定している（*訳注）。

・不定詞を補語としてとる動詞（P. 3, 4, 65）
以下の動詞は、「…することができる」（śaknoti -tum）などのように、不定詞を補語・目的語としてとることができる：
「できる」（√śak）、「敢行する」（√dhṛṣ）、「知る」（√jñā）、「うんざりする」（√glai）、「努力する」（√ghat）、「始める」（√rabh）、「得る」（√labh）、「歩く」（√kram）、「耐える」（√sah）、「…に値する」（√arh）、「ある」（√as）

・不変化辞が不定詞に係る場合（P. 3, 4, 66）
alamや遂行能力を表す語が構文内にある場合、不定詞に係り「…するに足る」「…する能力がある」（alaṃ -tum）を表しうる。

・機会や時間を表す語がある場合（P. 3, 3, 167）
機会や時間を表す語（kāla、samaya、velāなど）が構文内にある場合、「…する時機」（kālo -tum）のように、行為の行われる機会や時間を表しうる。

もちろんのこと、これらの規定が不定詞の用法の領域を汲み尽くすことはなく、用意に拡張できよう。願望の動詞を伴う不定詞は、同じくPāṇiniによって言及されているが、不定詞と願望の動詞の主語が同じであることを条件とする、と明言されている（P. 3, 3, 158）。

例文：
Mhbh. 1, 150, 23 gantuṃ na śaknumaḥ (we cannot go)
Panc. 70 kas te pratāpaṃ soḍhuṃ samarthaḥ (who is able to sustain your splendour?)
Kumâras. 4, 11 vasatiṃ priya kāmināṃ priyāstvadṛte prāpayituṃ ka īśvaraḥ (who, except you, my beloved [Kâma], has the power of conducting the loving maidens to their lovers?)
Ven. I, p. 36 saṃgrāmaikārṇavāntaḥ payasi vicarituṃ paṇḍitāḥ pāṇḍuputrāḥ (the sons of Pându are skilled in acquitting themselves on the battle-field)
Mṛcch. VIII, p. 256 duṣkaraṃ viṣam auṣadhīkartum (it is difficult to change poison into medicine)
Panc. 315 ahaṃ tvāṃ praṣṭum āgataḥ (I have come to you in order to ask)
R. 2, 96, 17 āvāṃ hantuṃ sambhyeti (he approaches in order to kill us)
Panc. 195 sarve mantrayitum ārabdhāḥ (all began to deliberate)
Prabodh. I, p. 7 pṛthivyām ādhipatyaṃ sthirīkartum ayam asya saṃrambhaḥ (it is his intention to establish his sway on the earth)
Daç. 112 bhavānapāraṃ śokasāgaram adyottārayituṃ sthitaḥ (you are decided to cross to-day the shoreless ocean of sorrow)
R. 3, 9, 25 na kathañcana sā kāryā… tvayā / buddhir vairaṃ vinā hantuṃ rākṣasān (you never should make up your mind to kill —)
R. 2, 44, 26 nārhā tvaṃ śocituṃ devi (you do not deserve to mourn)
Daç. 178 jīvituṃ jihremi (I feel ashamed to live)
Kumâras. 5, 2 iyeṣa sā kartum (she wished to make)
Çâk. VI bāṣpastu na dadāty enāṃ draṣṭuṃ citragatām api (my tears, however, do not allow me to see her even in a picture)
Mâlav. II, p. 45 deva madīyam idānīṃ prayogam avalokayituṃ prasādaḥ kriyatām (Sire, do me the favour of looking now at my dramatic performance)
Daç, 203 snātuṃ bhoktuṃ ca labhate (he gets a bath and food)

kāla等を伴うものは以下：
Nala. 20, 11 nāyaṃ kālo vilambitum
Çâk. VII tvām indragurave nivedayitum antarānveṣī bhavāmi (I am looking out for an opportunity of introducing you to the teacher of Indra)
Vikram. V, p.172 caritaṃ tvayā pūrvasminn āśramapade dvitīyam apy adhyāsituṃ samayaḥ

【補足1】
充足を表す語の中、alamは注目さるべきである。以下に挙げる例（M. 2, 214）のように、これは時にその本来の「十分である」（being enough）という意味で不定詞とともに用いられることもあれば、ちょうど絶対分詞を伴うalam（353-補足1）のように禁止を表すこともある。
M. 2, 214 avidvāṃsam alaṃ loke vidvāṃsam api vā punaḥ / pramadā hy utpathaṃ netum
R. 3, 59, 14 alaṃ viklavatāṃ gantum (do not despair)
Mṛcch. III, p. 106 alaṃ suptajanaṃ prabodhayitum

不定詞を伴うkimも同様。
Mudr. III, p. 107 bhavataḥ kiṃ phalān veṣaṇena vāṅmanasayoḥ khedam utpādayitum (why should you worry your voice and mind by striving for success?)

【補足2】
記憶の動詞を伴う不定詞の例はそこかしこにある。このケースにおいて不定詞は、以前に同じ主語によって行われた過去の行為を表す（*1）。

（*1）
この語法について、Kern教授は、ちゃんとしたサンスクリットで書かれた未校訂の仏教文献、〔Āryaśūra作〕Jātaka-mālā（概要はHodgson, Essays… p. 17をみよ）から引用された数節を私に指摘してくださった。
ahiṃsāの善行を実践しているある者が、自分のことについて言う：
smarāmi yata ātmānaṃ yataḥ prāpto ‘smi vijñatām / nābhijānāmi saṃcintya prāṇinaṃ hiṃsituṃ kvacit （14.30）
（Since I have remembrance of my Self, since the time when I have become conscious of my deeds, I do not recollect, however much I ponder, having injured in any respect any living being. —tr. by Speijer 1895, p. 132）
「私は、自分自身に気づいて以来、智慧を得て以来 / なんであれ故意に有情を傷つけることを、決して認知しない」

物惜しみをしないことで有名な別の者が断言する：
na hi smarāmy arthitayāgatānām āśāviparyāsahataprabhāṇi / himānilamlāpitapaṅkajānāṃ samānadainyāni mukhāni kartum （8.21）
（Indeed, I do not remember having ever saddened the faces of those who came to me as supplicants, and bereaved them of splendour by the disappointment of their hopes, so as to make them appear like lotuses withered by the winter-wind. —tr. by Speijer 1895, p. 62）
「本当に私は、頼みがあって来た者を—〔私が彼らを〕冬の風に萎れた蓮と、同じい、悲惨な、希望が覆って輝きを失った顔にしたことを—覚えていない」
〔na hi smarāmy kartum {arthitayā āgatānām mukhāni [āśā-viparyāsa-hata-prabhāṇi, samāna- (hima-ānila-mlāpita-paṅkajānāṃ) -dainyāni]}〕

（*訳注）
原文はやや言葉足らずの感があるため、一部補ってある。例に用いたśaknoti -tumなどの文についてはKāśikāを参照した。（実感としてではあるが、サンスクリットの学習を目的とするのみであれば、このあたりの記述はインドの文法家たちの著作を参照するほうがはるかに解りやすいと思われる）