486. Alternatives.

When proposing an alternative, it may be said yadi… yadi, like Latin sive… sive, or yadi + adversative particle. But commonly the relative is wanting in the second protasis, and instead of it the adversative is employed alone, especially atha or its compounds (athavā, atha tu, athāpi). In other terms, atha etc. are virtually the Sanskrit expression of but if, Lat. sin.

Examples of 1. yadi retained in the second protasis. Panc. 85 svāmin yady abhayapradānaṃ dattvā vadhaḥ kriyate tad eṣa doṣo bhavati / punar yadi devapādānāṃ bhaktyā sa ātmano jīvatavyaṃ prayacchati tan na doṣaḥ (Lord, if you kill him, to whom you have granted security, it is a sin, but if from attachment to your Lordship he offers you his own life, it is not; a sin), cp. Panc. 45, l. 13 yadi… athavā yadi.

2. atha etc.= »but if, and if.” Pat. I, p. 8 yadi santi nāprayuktā athāprayuktā na santi santi cāprayuktāś ceti vipratiṣiddham (if they are, they [can]not [be said to be] not employed, and if they are not employed, they are not; [to say,] they are and at the same time one does not employ them, is a self-contradictory statement); — Çâk. V yadi yathā vadati kṣitipas tathā tvam asi kiṃ pitur utkulayā tvayā / atha tu vetsi śuci vratam ātmanaḥ patikule tava dāsyam api kṣamam (if thou art what the king says, what will thy father care for thee, who hast disgraced thy family? But if thou knowest thyself chaste and pure, even slavery in thy husband’s house is to be borne by thee); — Panc. 172 yadi te dhanena prayojanam abhakṣitena tatas tvāmapi guptadhanaṃ karomi / athavā dattabhogyena dhanena te prayojanaṃ tad upabhuktadhanaṃ karomi (if you want riches not to enjoy them, I will make you [like] Guptadhana, but if you want riches which give enjoyment, I will make you [like] Upabhuktadhana).

Rem. Sometimes in an alternative the former assumption is not expressed in the shape of a conditional period. Yet even then atha = but if, Lat. sin is nevertheless available. R. 2, 60, 3 Kausalyâ, the mother of Râma, entreats his charioteer Sumantra to conduct her into the forest to Râma, Sîtâ and Laxmaṇa, atha, she adds, tān nānugacchāmi gamiṣyāmi yam akṣayam (but, if I do not reach them, I will die). Çâk. VII Dushyanta being informed by the nurse: »nobody except his father, his mother or himself is allowed to take up the magic herb of the boy Sarvadamana,” asks atha gṛhṇāti (and if one should take it up —).

486. 二者択一

二者択一を提案する場合、ラテン語の”sive… sive”のようにyadi… yadiや、あるいはyadi＋〈譲歩を表す不変化辞〉が可能である。けれども、2番目の前提節はふつう関係詞を欠き、その代わりに譲歩を表す不変化辞、特にathaやその合成語（athavā、atha tu、athāpi）が単体で用いられる。言い換えると、atha等は事実上、サンスクリットにおける「…でなければ」、英語の”but if”、ラテン語の”sin”なのである。

例：
1. yadiが2番目の前提節にあるもの
Panc. 85 svāmin yady abhayapradānaṃ dattvā vadhaḥ kriyate tad eṣa doṣo bhavati / punar yadi devapādānāṃ bhaktyā sa ātmano jīvatavyaṃ prayacchatitanna doṣaḥ (Lord, if you kill him, to whom you have granted security, it is a sin, but if from attachment to your Lordship he offers you his own life, it is not; a sin)

Panc. 45, l. 13 yadi… athavā yadiと比較せよ。

2. atha等が用いられるもの
Pat. I, p. 8 yadi santi nāprayuktā athāprayuktā na santi santi cāprayuktāś ceti vipratiṣiddham (if they are, they [can]not [be said to be] not employed, and if they are not employed, they are not; [to say,] they are and at the same time one does not employ them, is a self-contradictory statement)
Çâk. V yadi yathā vadati kṣitipas tathā tvam asi kiṃ pitur utkulayā tvayā / atha tu vetsi śuci vratam ātmanaḥ patikule tava dāsyam api kṣamam (if thou art what the king says, what will thy father care for thee, who hast disgraced thy family? But if thou knowest thyself chaste and pure, even slavery in thy husband’s house is to be borne by thee)
Panc. 172 yadi te dhanena prayojanam abhakṣitena tatas tvām api guptadhanaṃ karomi / athavā dattabhogyena dhanena te prayojanaṃ tad upabhuktadhanaṃ karomi (if you want riches not to enjoy them, I will make you [like] Guptadhana, but if you want riches which give enjoyment, I will make you [like] Upabhuktadhana)

【補足】
二者択一において、仮定が条件文の形で表現されないことがある。が、その場合であってもathaを用いることは可能である。
R. 2, 60, 3 Kausalyâ, the mother of Râma, entreats his charioteer Sumantra to conduct her into the forest to Râma, Sîtâ and Laxmaṇa, atha, she adds, tān nānugacchāmi gamiṣyāmi yam akṣayam (but, if I do not reach them, I will die)
Çâk. VII Dushyanta being informed by the nurse: »nobody except his father, his mother or himself is allowed to take up the magic herb of the boy Sarvadamana,” asks atha gṛhṇāti (and if one should take it up —)