500. manye, jâne etc. inserted.

Some verbal forms as manye (I think), jāne (I know, I think), śaṅke (I guess), āśaṃse (I trust), paśya (look) often have no influence at all on the sentence even when put in the midst. Likewise such phrases as na saṃśayaḥ, nātra saṃśayaḥ v. a. „undoubtedly, no doubt.”

Kathâs. 25, 166 suptā jāne striyā svapne kayāpy uktāsmi divyayā (a heavenly woman, methinks, spoke to me, when asleep), Nâgân. II, p. 35 kusumam api vicetuṃ yo na manye samarthaḥ / kalayati sa kathaṃ te pāśamudbandhanāya (this [hand] of yours, which hardly I think would gather even a flower, how can it, serve to put a halter round your neck?), R. 2, 84, 18 āśaṃse svāśitā senā vatsyatyenāṃ vibhāvarīm (I trust the army being well supplied with food, will stay [with me] for the night), Çâk. VI śaṅke saṃharati smaro ‘pi cakitastūṇārdhakṛṣṭaṃ śaram (even Kâma, I believe, draws back his arrow), Kathâs. 26, 13 brahmanvināśakālo ‘yaṃ ghruvamasmākam āgataḥ / yadakasmāt pravahaṇaṃ paśyātraiva prayātyadhaḥ, Panc. 48 the wife of the barber cries pāpenānena mama sadācāravartinyāḥ paśyata nāsikāchedo vihitaḥ.

Rem. manye, jAne and the like not seldom express irony, in which case may be applied what is taught by Pâṇini (1, 4, 106 and 8, 1, 46) about ehi manye with the 2d person of the future ehi manya odanaṃ bhokṣyase »now, indeed, you will eat rice,” if the meaning of the speaker is: »you think you will, but it cannot be, there is no rice to be eaten. (*1)”

(*1)
The explication of Pâṇini, manye is used instead of manyase. cannot be accepted. The idea »you think falsely” is not purported by manye, but it is implied by the ironical form of utterance. In sentences of the kind manye has almost got the character of a particle.

500. 文中に挿入されるmanye、jāne etc.

manye（私は…と考える）、jāne（私は…と知る、…と考える）、śaṅke（私は…と思う）、āśaṃse（私は…と信じる）、paśya（見よ）のような一部の動詞形は、たとえ〔文の〕途中にあっても、文にまったく影響を与えないことがしばしばある。na saṃśayaḥやnātra saṃśayaḥ（＝疑う余地なく、確かに）のような句も同様。

Kathâs. 25, 166 suptā jāne striyā svapne kayāpyuktāsmi divyayā (a heavenly woman, methinks, spoke to me, when asleep)
Nâgân. II, p. 35 kusumam api vicetuṃ yo na manye samarthaḥ / kalayati sa kathaṃ te pāśam udbandhanāya (this [hand) of yours, which hardly I think would gather even a flower, how can it, serve to put a halter round your neck?)
R. 2, 84, 18 āśaṃse svāśitā senā vatsyaty enāṃ vibhāvarīm (I trust the army being well supplied with food, will stay [with me] for the night)
Çâk. VI śaṅke saṃharati smaro ‘pi cakitas tūṇārdhakṛṣṭaṃ śaram (even Kâma, I believe, draws back his arrow)
Kathâs. 26, 13 brahman vināśakālo ‘yaṃ dhruvam asmākam āgataḥ / yad akasmāt pravahaṇaṃ paśyātraiva prayāty adhaḥ
Panc. 48 the wife of the barber cries pāpenānena mama sadācāravartinyāḥ paśyata nāsikāchedo vihitaḥ

【補足】
manye、jāne等はしばしば反語を表す。その場合、Pāṇiniの説く（1, 4, 106および8, 1, 46）ところのFut.2nd.を伴うehi manyeが適用されうる：話者が「君はそうしようと考えるけれども、それは無理だ、食べるべき飯はない」ということを意味するなら（*1）、ehi manya odanaṃ bhokṣyase（さて、実に、君は飯を食べるつもりなんだな）となる。

（*1）
Pāṇiniの詳説するところの、manyeはmanyaseの代わりに用いられる、ということは承認できない。「あなたは間違って考える」という観念はmanyeによっては意味されず、発話の反語形式で暗示される。この種の文では、manyeはほとんど不変化辞の性格を得る。