497. Elliptical construction.

It is of frequent occurrence that the verb of speaking, knowing, thinking, deliberating etc. is not expressed, but iti alone is the exponent of the direct construction. In this case, iti is of great importance for the sense, and its translation is various, according to the relation which exists between the main action and the contents of the direct construction inserted. For instance, if it happens that some motive is denoted by it, then iti may be translated by because, since or by therefore, for this reason. Another time the direct construction may be expressive of something to be done, then iti requires being rendered by in order that, sim. Sometimes again this somewhat elliptical idiom serves only to enhance the vividness of the style.

In full, one says also iti kṛtvā (lit. „thus doing”) = „thus thinking, considering, reflecting.”

Examples: R. 1, 55, 11 sa putram ekaṃ rājyāya pālayeti niyujya ca / pṛthivīṃ kṣatradharmeṇa vanam evābhyapadyata, here iti niyujya = »with these words he appointed him”. — Mṛcch. I, p. 38 Cârudatta apostrophizes Poverty dāridyra śocāmi bhavantam evam asmac charīre suhṛdity uṣitvā (»in this way I mourn, Poverty, for thee, who bast dwelled with me as a friend”, lit. considering me your friend). — Mudr. III, p. 126 cāṇakyataḥ skha[= ca?]litabhaktim ahaṃ sukhena jeṣyāmi mauryam iti saṃprati yaḥ prayuktaḥ / bhedaḥ kilaiṣa bhavatā (the dissension you have plotted, thinking you would easily vanquish Candragupta, if his faith in Câṇakya should be shaken). Mhbh. 1, 153, 42 punar bhīmo balād enaṃ vicakarṣa mahābalaḥ / mā śabdaḥ sukhasuptānāṃ bhrātṝṇāṃ me bhaved iti (again, the strong Bhîma shook him [but in such a way], that no noise might awake his brothers who slept quietly), R. 3, 10, 3 kṣatriyair dhāryate cāpo nārtaśabdo bhaved iti (the warriors carry their bows in order to rescue the distressed), R. 2, 52, 28 na cāham anuśocāmi lakṣmaṇo na ca śocati / ayodhyāyāś cyutāś ceti vane vatsyāmaheti vā (neither I nor Laxmaṇa mourns for our having been expulsed from Ayodhyâ or for having to dwell in the forest), Mṛcch. I, p. 19 gṛham asmadīyaṃ kṣīṇārtham ity athitayaḥ parivarjayanti (guests shun my dwelling, because wealth has vanished from it), Pat. I, p. 99 na hi bhikṣukāḥ santīti sthālyo nādhiśrīyante na ca mṛgāḥ santīti yavā nopyante (we do not abstain from cooking, considering there are beggars, nor do we abstain from sowing, considering there are antelopes), Utt. I, p. 2 vaideśiko ‘smīti pṛcchāmi (as I am a stranger to this country, I question [you]), Mâlav. I, p. 3 purāṇam ity eva na sādhu sarvaṃ na cāpi kāvyaṃ navam ity avadyam (not every old poem is to be approved only for its age, nor is new poetry to be blamed only because it is new); — Çâk. II darbhāṅkureṇa caraṇaḥ kṣata ity akāṇḍe tanvī sthitā katicid eva padāni gatvā (when she had gone some steps, she stopped on a sudden feigning her foot was hurt by a blade of grass), Kathâs. 62, 49 nīḍo me tava nety evaṃ vivāda udabhūd dvayoḥ (a quarrel arose between them on account of the nest, lit. »[both of them saying] the nest is mine, not yours”), and compare the altercation, which is found in the opening stanza of the Mudrârâxasa, and is intended to display the cunning of Çiva:
dhanyā keyaṃ sthitā te śirasi śaśikalā kiṃ nu nāmaitad asyāḥ nāmaivāsyās tad etat paricitam api te vismṛtaṃ kasya hetoḥ / nārīṃ pṛcchāmi nenduṃ kathayatu vijayā na pramāṇaṃ yadīndur devyā nihnotum icchor iti surasaritaṃ śāṭhyam avyād vibhor vaḥ
the last pâda signifies: »may the craft of the Lord protect you, [who] desirous of concealing Gangâ from Devî, his wife, [acted] thus,” how he acted is set forth in pâda 1-3, containing the questions of Umâ and the answers of Çiva.

Rem. 1. Among the most common applications of this freer construction, note tatheti express consent, lit. »[saying] yes,” kim iti »why?” lit. »[asking] what?” — Comments and glosses are marked by iti (iti yāvat, iti bhāvaḥ etc.), quotations by iti with the name of the author or his work. Objections, which may be made, are represented by iti cet — in full iti cedbhavet —, f. i. Sây. on Ait. Br. 1, 20, 3 nābhiśabdavācyatvaṃ katham iti cet / tad ucyate (now, as one might ask why it [the navel] is denoted by, the word nâbhi, etc.) And so on.

Rem. 2. iti is also used when imitating sounds, as paṭiti karoti. {cp. P. 6, 1, 98.} Nala. 2, 4 na naktaṃ na divā śete hā heti rudatī punaḥ.

Rem. 3. Pâṇini teaches: The 2d person sing. of the imperative put twice with iti may be added to the narrative tense of the same verb, in order to denote the action being done with intensity or repeatedly lunīhi lunīhīty ayaṃ lunāti / lunīhi lunīhītīme lunanti. {P. 3, 4, 2-5.} Likewise this singular number of the imper. repeated may express the performing of several actions at the same time. Kâç. exemplifies it by this instance bhrāṣṭramaṭa maṭhamaṭa khadūramaṭa sthālyapidhānam aṭety eva tvam aṭasi / yuvām aṭathaḥ / yūyam aṭatha, to represent the hurry and bustle of people occupied in the kitchen. Instead of the same verb put twice, also synonyms may be used. Çiçup. I, 51 purīmavaskanda lunīhi nandanaṃ muṣāṇa ratnāni harāmarāṅganāḥ / vigṛhya cakre namucadviṣā balī ya ittham asvāsthyamahardivaṃ divaḥ.

For the rest, it is not the repetition of imperatives alone, that serves to bring forward the idea of tumultuary action. In such cases as Panc. 62 atha te tatra viśvāsam āpnnās tāta mātula bhrātar iti bruvāṇā ahaṃ pūrvam ahaṃ pūrvam iti samantāt paritasthuḥ, the repeated words ahaṃ pūrvam serve the same purpose. And so often.

497. 省略構文

話す、知る、考える、思惟するなどの動詞が表現されず、itiだけが直接引用文を指示する、ということが起こることも頻繁である。この場合、itiは〔文の〕意味にとり非常に重要であり、主行為と、挿入される直接引用文の内容との間に存在する関係により、その翻訳は色々である。例えば、何らかの動機がその〔iti〕によって記述されている場合、itiは「…故に」「…であるから」や「したがって」「この理由から」で翻訳される。別の場合だと、直接引用文が何かしら成すべきことを表す場合、itiは「そのために…」などで翻訳する必要がある。またある時には、この省略構文が文体の鮮やかさを強調するためにのみはたらくことがある。

完全には、iti kṛtvā（「このように行って」＝「このように考えて」）となる。

例：
R. 1, 55, 11 sa putram ekaṃ rājyāya pālayeti niyujya ca / pṛthivīṃ kṣatradharmeṇa vanam evābhyapadyata, here iti niyujya = »with these words he appointed him’’
Mṛcch. I, p. 38 Cârudatta apostrophizes Poverty dāridyra śocāmi bhavantam evam asmac charīre suhṛdity uṣitvā (»in this way I mourn, Poverty, for thee, who bast dwelled with me as a friend’’, lit. considering me your friend)
Mudr. III, p. 126 cāṇakyataḥ skha[= ca?]litabhaktim ahaṃ sukhena jeṣyāmi mauryam iti saṃprati yaḥ prayuktaḥ / bhedaḥ kilaiṣa bhavatā (the dissension you have plotted, thinking you would easily vanquish Candragupta, if his faith in Câṇakya should be shaken)
Mhbh. 1, 153, 42 punar bhīmo balād enaṃ vicakarṣa mahābalaḥ / mā śabdaḥ sukhasuptānāṃ bhrātṝṇāṃ me bhaved iti (again, the strong Bhîma shook him [but in such a way], that no noise might awake his brothers who slept quietly)
R. 3, 10, 3 kṣatriyair dhāryate cāpo nārtaśabdo bhaved iti (the warriors carry their bows in order to rescue the distressed)
R. 2, 52, 28 na cāham anuśocāmi lakṣmaṇo na ca śocati / ayodhyāyāś cyutāś ceti vane vatsyāmaheti vā (neither I nor Laxmaṇa mourns for our having been expulsed from Ayodhyâ or for having to dwell in the forest)
Mṛcch. I, p. 19 gṛham asmadīyaṃ kṣīṇārtham ity athitayaḥ parivarjayanti (guests shun my dwelling, because wealth has vanished from it)
Pat. I, p. 99 na hi bhikṣukāḥ santīti sthālyo nādhiśrīyante na ca mṛgāḥ santīti yavā nopyante (we do not abstain from cooking, considering there are beggars, nor do we abstain from sowing, considering there are antelopes)
Utt. I, p. 2 vaideśiko ‘smīti pṛcchāmi (as I am a stranger to this country, I question [you])
Mâlav. I, p. 3 purāṇam ity eva na sādhu sarvaṃ na cāpi kāvyaṃ navam ity avadyam (not every old poem is to be approved only for its age, nor is new poetry to be blamed only because it is new)
Çâk. II darbhāṅkureṇa caraṇaḥ kṣata ity akāṇḍe tanvī sthitā katicid eva padāni gatvā (when she had gone some steps, she stopped on a sudden feigning her foot was hurt by a blade of grass)
Kathâs. 62, 49 nīḍo me tava nety evaṃ vivāda udabhūd dvayoḥ (a quarrel arose between them on account of the nest, lit. »[both of them saying] the nest is mine, not yours’’)

また、Mudrārāxasaの冒頭、Śivaの狡猾さを示すことを目的とする一節と比較せよ：
dhanyā keyaṃ sthitā te śirasi śaśikalā kiṃ nu nāmaitad asyāḥ nāmaivāsyās tad etat paricitam api te vismṛtaṃ kasya hetoḥ / nārīṃ pṛcchāmi nenduṃ kathayatu vijayā na pramāṇaṃ yadīndur devyā nihnotum icchor iti surasaritaṃ śāṭhyam avyād vibhor vaḥ
最後のpādaは以下を表す：»may the craft of the Lord protect you, [who] desirous of concealing Gangâ from Devî, his wife, [acted] thus,’’彼がどのように行動したかはpāda1-3に記されており、Umāの質問とŚivaの回答が含まれる。

【補足1】
この自由な構文法の最も一般的な応用のうち、同意を表すtatheti（lit. 「はい、と」〔言う〕）や理由を問うkim iti（lit. 「何が、と」〔問う〕）に注意せよ。—論注や語句注解はiti（iti yāvat, iti bhāvaḥ etc.）で、引用はその著者や作品名を伴うitiで、示される。なされる反論はiti cet（iti ced bhavet）で表される。例えば：
Sây. on Ait. Br. 1, 20, 3 nābhiśabdavācyatvaṃ katham iti cet / tad ucyate (now, as one might ask why it [the navel] is denoted by, the word nâbhi, etc.)

【補足2】
itiは、paṭ iti karotiのように、擬音する場合にも用いられる（P. 6, 1, 98）。
Nala. 2, 4 na naktaṃ na divā śete hā heti rudatī punaḥ

【補足3】
Pāṇini曰く：「itiを伴って2度繰り返されるIpv.sg.2nd.は、激しさあるいは反復を伴って行われる行為を表すために、同じ動詞の、話の上での時制に付加される」（P. 3, 4, 2-5）。同様に、この2度繰り返されるIpv.sg.は、同時に行われる複数の行為を表す。Kâç.は以下の、台所にいる人々の慌ただしさを表す用例によって例証している：bhrāṣṭramaṭa maṭhamaṭa khadūramaṭa sthālyapidhānam aṭety eva tvam aṭasi / yuvām aṭathaḥ / yūyam aṭatha。同じ動詞を2度置く代わりに、同義語を用いることもできる。
Çiçup. I, 51 purīmavaskanda lunīhi nandanaṃ muṣāṇa ratnāni harāmarāṅganāḥ / vigṛhya cakre namucadviṣā balī ya ittham asvāsthyamahardivaṃ divaḥ

その他、同時に行われる行為の観念を提出することに資するのは、Ipv.の繰り返しだけでない。
Panc. 62 atha te tatra viśvāsam āpnnās tāta mātula bhrātar iti bruvāṇā ahaṃ pūrvam ahaṃ pūrvam iti samantāt paritasthuḥ

繰り返されるahaṃ pūrvamは同じ目的に用いられている。等々。