303. Syntax of the verb.

The verbal flection, which plays a prominent part in books on Sanskrit Grammar, has not that paramount character in Sanskrit Syntax, at least within the limits of the classic dialect. In days of old, the full value and the different properties of the rich store of the various verbal forms were generally much better understood and more skilfully displayed in literature, than in and after the classic period. The history of the syntax of the Sanskrit verb is a history of decay. Some verbal forms get wholly out of use, others become rare or are no more employed in their proper way. In this manner the conjunctive mood (leṭ) has been lost between the Vedic Period and Pâṇini, and in post-Pâṇinian times the differences between the past tenses are disappearing, and upon the whole the tendency of substituting participles and verbal nouns for the finite verb — see 9; 14, 1-; 234 — is increasing. Similarly the faculty of expressing by means of mere flection, not only tenses, moods and voices, but also newly framed verbs: causatives, desideratives, intensives, denominatives, has been much impaired in practice, though it has never ceased to be recognised by theory. In fact, it is only the causatives that have retained their old elasticity and are still made of any verbal root, but the desideratives and denominatives are as a rule employed within a little circle of forms often recurring, and the intensives have almost fallen out of use.

303. 動詞のシンタックス

サンスクリット文法書において主要な部分をなすところの動詞の屈折（flection）は、少なくとも古典サンスクリットの範疇では、重要な特徴というものがない。古い時代には様々な動詞の形が豊富にあり、その完全な意味と種々の特性が、古典期以降よりも広く、よりよく理解され、かつ文学作品に技巧的に表されていた。サンスクリットの動詞のシンタックスの歴史は衰退の歴史である。いくつかの動詞形は完全に用いられなくなり、あるものは滅多に、あるいは一切、正しい仕方では用いられなくなった。このような仕方で、接続法（conjunctive mood; leṭ）はヴェーダ期からPāṇiniまでの間に失われ、Pāṇiniの後の時代には過去時制（past tense）の間の違いが消失し、全体的に、分詞（participle）や動名詞（verbal noun）を定動詞（finite verb）に置き換える傾向（9; 14-1; 234をみよ）が増している。同様に、時制（tense）・法（mood）・態（voice）だけでなく、使役（causative）・意欲（desiderative）・強意（intensive）・名称詞起源（denominative）動詞などの新たに構成された動詞、を単なる屈折によって表現する能力は、それを〔文法事項として〕理論により認識することが全く無くなってしまったわけではないけれども、実際はかなり損なわれている。事実、古い屈折性を残しているのはCaus.だけであり、これは未だ任意の動詞語根から作られるのであるが、Des.とDen.は原則として、しばしば繰り返される形の狭い範囲で使われ、強意（intensive）はほとんど使われなくなっている。

304. Causatives.

The causatives are expressive of such actions, whose subject is not the agent, but he at whose prompting the agent acts, as devadattaḥ kaṭaṃ kārayati (N. N. gets the mat made). {P. 3, 1, 26.} They are much used both in the active and in the passive voice. Their special construction has been dealt with in full (49-51).

On the middle voice of causatives see 318, espec. c.).

Rem. Occasionally the causatives are used without a causative meaning, as if they were primitives (*1). R. 1, 5, 9 purīm āvāsayām āsa (he inhabited the town); Prabodh. II, p. 43 vṛttam aghātayat surapatiḥ, here aghātayat is quite synonymous with ahan.

Panc. 168 kiṃ mām upālambhayasi = upālabhase, ibid. 257 bho mitra kim adyaciravelāyāṃ samāyāto ‘si / kasmāt sāhlādaṃ nālāpayasi [= nālapasi]. Thus often in the prâkṛts. Sometimes the primitive and its causative are used pro­miscuously, as dharati and dhārayati, both »to bear.” Sometimes there is some idiomatic difference, as in the phrase rājyaṃ kārayati (to exercise the royal power), here the primitive is not used. Sometimes the primitive having got obsolete, the causative has been substituted for it, as vivāhayati (to wed) instead of the archaic vivahate; of which primitive it is only the participle vyūḍha that is used in the classic dialect. In special cases refer to a dictionary.

(*1)
This employment of the causatives is termed by vernacular grammarians svārthe ṇic.

304. 使役動詞

使役動詞（causative）は、devadattaḥ kaṭaṃ kārayati（D.は敷物を作らせる）のような、主語が行為主体でないが、彼が行為主体の行動を促すような行動を表す（P. 3, 1, 26）。能動・受動ともによく用いられる。これらの特殊構文については、既に詳説してある（49-51）。

中動態（A.）のCaus.については318 c.)をみよ。

【補足】
時にCaus.は、それが普通の動詞であるかのように、Caus.の意味でなく用いられることがある（*1）。
R. 1, 5, 9 purīm āvāsayām āsa (he inhabited the town)
Prabodh. II, p. 43 vṛttam aghātayat surapatiḥ, here aghātayat is quite synonymous with ahan

Panc. 168 kiṃ mām upālambhayasi = upālabhase
ibid. 257 bho mitra kim adyaciravelāyāṃ samāyāto ‘si / kasmāt sāhlādaṃ nālāpayasi [= nālapasi]

したがって、プラークリットでよく用いられる。時々、原形（dharati）とそのCaus.（dhārayati）が混ぜて用いられることもある。ある時にはrājyaṃ kārayati（王権を行使する）のような慣用句的差異もあり、ここでは原形が用いられない。またある時には、古形vivahate（結婚する）の代わりにvivāhayatiが用いられるなど、原形が衰退し、Caus.がそれに取って代わることがある。そのような〔結婚を意味する語の〕古形のうち、古典サンスクリットで用いられるのは分詞vyūḍhaだけである。特殊例に関しては辞書を参照せよ。

（*1）
このCaus.の用法は、インドの文法家によりsvārthe ṇicと呼ばれている。

305. Desideratives.

The desideratives are expressive of the „wish of doing” the action, which is denoted by the verbal root: {P. 3, 1, 7.} cikīrṣati = kartum icchati (he wishes to do), lipsate (he wishes to obtain). Sometimes they simply denote the „being about:” pipatiṣati phalam (the fruit is about to fall). It is stated in express terms by native grammarians, that the employment of the desideratives is optional (*1) whereas the causatives cannot be periphrased. Accordingly, desideratives are less frequent in literature than causatives. They are not only met with when being finite verbs and participles, but also their derivatives in -ā (subst.) and -u (adj.), which may be made from any desiderative, as cikīrṣā (the wish of doing), cikīrṣu (wishing to do).

Examples: Daç. 90 iyam arthanirapekṣā guṇebhya eva svaṃ yauvana vicikrīṣate kulastrīvṛttam evānutiṣṭāsati (she does not care for wealth, it is for virtues alone that she wishes to sell her charms and she is desirous of behaving herself like a respectable lady), ibid. 25 madīyasahacaragaṇena jighāṃsyamānaṃ bhūsuram ekam avalokya (as I perceived some brahman, whom the crowd of my attendants were about to kill), Kathâs. 29, 157 rājā … mumūrṣur vyādhitaḥ (the king being about to die of illness).

(*1)
P. 3, 1, 7 dhātoḥ karmaṇaḥ samānakartṛkād icchāyāṃ vā sc. san to be understood from s. 5. But in P. 3, 1, 26, which sûtra teaches the form and employment of the causatives, the particle of optionality is wanting.

305. 意欲動詞

意欲動詞（desiderative）は、cikīrṣati（= kartum icchati; 彼は行うことを望む）やlipsate（彼は得ることを望む）のように、動詞語根によって指示される行為への意欲を表す（P. 3, 1, 7）。時には、単に「…しそうである」ということを表すことがある：pipatiṣati phalam（果実が落ちそうだ）。インドの文法学者は、Des.の使用は任意であるが（*1）、Caus.を別の形で言い換えることはできない、と明言している。よって文献において、Des.はCaus.よりも頻度が少ない。これらは定動詞や分詞である場合だけでなく、任意のDes.から作られる-ā（実名詞）や-u（副詞）の派生語も見られる：cikīrṣā（…することへの願い）、cikīrṣu（…することを願って）など。

例文：
Daç. 90 iyam arthanirapekṣā guṇebhya eva svaṃ yauvana vicikrīṣate kulastrīvṛttam evānutiṣṭāsati (she does not care for wealth, it is for virtues alone that she wishes to sell her charms and she is desirous of behaving herself like a respectable lady)
ibid. 25 madīyasahacaragaṇena jighāṃsyamānaṃ bhūsuram ekam avalokya (as I perceived some brahman, whom the crowd of my attendants were about to kill)
Kathâs. 29, 157 rājā … mumūrṣur vyādhitaḥ (the king being about to die of illness)

（*1）
P. 3, 1, 7 dhātoḥ karmaṇaḥ samānakartṛkād icchāyāṃ vā（〔接辞saṇは〕任意で（vā）動詞語幹（dhātu）に付加される；意欲される対象を指示し、それを意欲する者と同じ行為者をもつ語根の後に）
このsūtraはs. 5から接辞saṇについてのものと理解される。〔ここでDes.を表す接辞saṇは任意で付加されるものである〕が、〔その一方で〕Caus.の形態と使用を説明するs.であるP. 3, 1, 26では、追加の接尾辞〔ṇic＝i〕が必要とされる。

306. Intensives.

The intensives are not frequent in literature. In the brâhmaṇas and in the great epic poems they are more to be met with than in younger texts. The participles of them seem to be more employed than the finite verbs.

Examples: Mhbh. 1, 90, 4 narakaṃ te patanti lālapyamānāḥ, R. 2, 95, 10 poplūyamānānaparānpaśya, Kathâs. 81, 17 the glow of the sun at the hottest part of the day is thus described eṣa hi saṃprati / dedīpyate sphuradraśmiśikhājānto ‘bjinopatiḥ. In Panc. V, p. 321 the ram, that flees into the stable, after having been driven away by the cook with a blazing stick, is called jājvalyamānaśarīraḥ.

306. 強意動詞

強意動詞（intensive）は、文献上には頻繁には現れない。ブラーフマナ文献と2大叙事詩では、それより新しいテキストに比べて多く見られる。強意動詞の分詞は定動詞よりも多く用いられているように思われる。

Mhbh. 1, 90, 4 narakaṃ te patanti lālapyamānāḥ
R. 2, 95, 10 poplūyamānānaparānpaśya
Kathâs. 81, 17 the glow of the sun at the hottest part of the day is thus described eṣa hi saṃprati / dedīpyate sphuradraśmiśikhājānto ‘bjinopatiḥ
Panc. V, p. 321 the ram, that flees into the stable, after having been driven away by the cook with a blazing stick, is called jājvalyamānaśarīraḥ

307. Denominatives.

Various classes of denominatives are explained by Pâṇini (3, 1, 8-21; 25; 27-30). Among these, some verbs are very common in literature, as ākarṇayati (to hear), miśrayati (to mix), śabdāyate (to cry), but they have nothing remarkable from a syntactic point of view, since the speaker uses them ready made and may use them even without being aware of their etymology. The denominatives which concern us here, are those which one can frame by one’s self, if wanted, such as putrīyati intr. (he wishes a son), putroyati trans. (he treats as a son), śyenāyate kākaḥ (the crow behaves as if he were a falcon) and the like. Examples of them are occasionally met with in literature. Panc. I, vs. 5 iha loke hi dhanināṃ paro’pi svajanāyate / svajano’pi daridrāṇāṃ sarvadā durjanāyate (here on earth even non-relatives behave towards the wealthy, as if they were their kinsmen, but to the poor even their own family are rather bad), Kâd. I, p. 30 sarvam eva devībhiḥ svayaṃ karatalopanīyamānam amṛtāyate (everything which is given [to me] by the queen herself in her own hand, is as ambrosia), Bhoj. 61 somanāthena tvadgṛhabhikṣuṇādya mayi kalpadrumāyitam (Somanâtha… has become a cornucopiae to me).

Inchoatives and Factitives.

Some of those in -āyate convey the notion of coming into some state out of another quite opposite, as bhṛśāyate (to become frequent [after having been infrequent]), durmatāyate (to grow sorry), śīghrāyate, mandāyate. {P. 3, 1, 12.} But the number of these inchoatives is limited, see Kâç. on P. 3, 1, 12. — Cp. 308.

307. 名称詞起源動詞

名称詞起源動詞（denominative）の種類はPāṇiniによって説明されている（3, 1, 8-21; 25; 27-30）。これらのうち、ākarṇayati（聞く）、miśrayati（混ぜる）、śabdāyate（泣く）のような動詞は、文献では非常に一般的である。しかしながら、話者が既製品としてこれを用いたり、その語源に気づかず使用する場合があるため、構文的観点から特筆すべき点はない。ここで扱うDen.は、putrīyati（自動詞；彼は息子を望む）、putroyati（他動詞；彼は息子として扱う）、śyenāyate kākaḥ（カラスはまるでタカであるかのように振る舞う）などのような、必要とあれば自身で組み立てられるものである。これらの用例は時折文献中に見られる。
Panc. I, vs. 5 iha loke hi dhanināṃ paro’pi svajanāyate / svajano ’pi daridrāṇāṃ sarvadā durjanāyate (here on earth even non-relatives behave towards the wealthy, as if they were their kinsmen, but to the poor even their own family are rather bad)
Kâd. I, p. 30 sarvam eva devībhiḥ svayaṃ karatalopanīyamānam amṛtāyate (everything which is given [to me] by the queen herself in her own hand, is as ambrosia)
Bhoj. 61 somanāthena tvadgṛhabhikṣuṇādya mayi kalpadrumāyitam (Somanâtha… has become a cornucopiae to me)

○起動相（inchoative）と作為動詞（factitive）

-āyateで終わる動詞のうちいくつかは、bhṛśāyate（〔頻繁でなくなった後に〕頻繁になる）、durmatāyate（気の毒になる）、śīghrāyate、mandāyateのように、〔動詞の意味とは〕全く反対の状態から〔動詞の意味する〕別の状態になる、という概念を伝達する（P. 3, 1, 12.）。けれども、これら起動相（inchoative）の〔とりうる〕数は制限される。Kâç. on P. 3, 1, 12および本書308をみよ。

308.

Inchoatives may be made of any noun, {P. 5, 4, 50.} by compounding it in a special manner with the verb bhū (Whitney § 1094), {P. 7, 4, 26, 27 and 32.} as bhṛśībhavati (to become frequent), śuklībhavati (to become white). The same compounds, when made up with the verb kṛ signify „to bring something into a state, the reverse of that, in which it was before (*1)” as śuklīkaroti (to make white), kṛṣṇīkaroti (to make black). These inchoatives are very common. Some of them have got some special meaning, as svīkṛ (to get possession of), aṅgīkṛ (to allow), kroḍīkṛ (to embrace) see f. i. Nâgân. IV, p. 62.

Examples: Daç. 59 sakalam eva kanyāntaḥpuram ākulībabhūva, Çâk. II kṛtyayor bhinnadeśatvād dvaidhībhavati me manaḥ; — Prabodh. II, p. 42 Krodha says andhīkaromi bhuvanaṃ badhirīkaromi (I make the world blind and deaf), Mṛcch. VIII, p. 256 duṣkaraṃ viṣamoṣadhīkartum (it is difficult to change poison into medecine).

Rem. Pâṇini allows even inchoatives, made with the verb asti. From the examples given by Kâç. it is likely, they do exist only in the optative: śuklīsyāt. As far as I know, instances are not found in literature.

(*1)
Kâç. on P. 5, 4, 50 aśuklaḥ śuklaḥ saṃpadyate śukrībhavati / taṃ karoti śuklīkaroti

308. 承前：起動相（inchoative）と作為動詞（factitive）

起動相（inchoative）は、bhṛśībhavati（頻繁になる）、śuklībhavati（白くなる）のように、√bhū（Whitney §1094）と特別な仕方で複合することで（P. 7, 4, 26, 27; 32）、任意の名詞から作られうる（P. 5, 4, 50）。同様の合成語が動詞kṛで作られる場合、śuklīkaroti（白くする）、kṛṣṇīkaroti（黒くする）「某を以前とは反対のある状態にする」（*1）ことを表す。これらの起動相は非常に一般的である。svīkṛ（手に入れる）、aṅgīkṛ（促す）、kroḍīkṛ（抱擁する）など、いくつかは特別な意味をもつ（用例はNâgân. IV, p. 62をみよ）。

例文：
Daç. 59 sakalam eva kanyāntaḥpuram ākulībabhūva
Çâk. II kṛtyayor bhinnadeśatvād dvaidhībhavati me manaḥ
Prabodh. II, p. 42 Krodha says andhīkaromi bhuvanaṃ badhirīkaromi (I make the world blind and deaf)
Mṛcch. VIII, p. 256 duṣkaraṃ viṣamoṣadhīkartum (it is difficult to change poison into medecine)

【補足】
Pāṇiniは動詞astiで作られる起動相をも許す。Kâç.の与える例によれば、どうやら、願望法（optative）でのみ存在するようである：śuklīsyāt。私の知る限り、用例は文献中には認められない。

（*1）
Kâç. on P. 5, 4, 50 aśuklaḥ śuklaḥ saṃpadyate śukrībhavati / taṃ karoti śuklīkaroti

309.

Another mode of making inchoatives is putting the suffix -sāt to the noun and adding bhavati, resp. karoti. {P. 5, 4, 52.} This class is, however, limited to substantives, for the suffix -sāt expresses the complete transition of one thing into another, as agnisād dhavati (it vanishes in fire), bhasmasāt karoti (he lays in ashes). According to 308 one may say likewise agnībhavati, agnīkaroti, agnīsyāt, etc. — Mhbh. 1, 33, 7 sa tūrṇaṃ bhasmasād dhavet, Kathâs. 5, 100 rājñā hataṃ niśamya tvām upakośāgnisād vapuḥ / akarot.

Rem. 1. In the case of partial transformation one likewise uses -sāt karoti, bhavati and also -sāt saṃpadyate f. i. asyāṃ senāyām utpātena sarvaṃ śastram agnisāt saṃpadyate (in this army all weapons become fiery by a miracle). {P. 5, 4, 53.} See Kâç. on P. 5, 4, 53.

Rem. 2. The same idioms -sāt + karoti, bhavati, saṃpadyate may also signify »to make —, resp. to become the property of:” rājasād bhavati (saṃpadyate) »it becomes the king’s.” {P. 5, 4, 54.} Kathâs. 38, 157 brāhmaṇasād akṛta vasatiṃ svām (she bestowed her estate on the brahmans), Panc. I, 224 parasāt kṛtā [duhitā] (given into marriage).

Rem. 3. Panc. 45 -sāt is construed with the verb nī. It is written there [devā] māṃ bhasmasān nayantu.

309. 承前2：接尾辞-sātを用いた起動相

接尾辞-sātを名詞に付加し、√bhūや√kṛを加えることでも起動相を作り得る（P. 5, 4, 52.）。この種のものは実名詞に限定されるが、agnisād dhavati（それは火に消える）やbhasmasāt karoti（彼は灰に横たえる）のように、接尾辞-sātにより、あるものから別のものへの完全な移行を意味する。308に従って、同様にagnībhavati、agnīkaroti、agnīsyātなどとも表現しうる。
Mhbh. 1, 33, 7 sa tūrṇaṃ bhasmasād dhavet
Kathâs. 5, 100 rājñā hataṃ niśamya tvām upakośāgnisād vapuḥ / akarot

【補足1】
部分的な変化を表す場合には、同様に-sāt karoti、bhavatiや-sāt saṃpadyateをも用いる（P. 5, 4, 53）。Kâç. on P. 5, 4, 53をみよ。
例：asyāṃ senāyām utpātena sarvaṃ śastram agnisāt saṃpadyate (in this army all weapons become fiery by a miracle)

【補足2】
-sāt＋karoti / bhavati / saṃpadyateの同じ語法は、rājasād bhavati [/ saṃpadyate] （王のものになる）のように、「…にする」（to make）や「…の所有物になる」（to become the property of）をも表しうる（P. 5, 4, 54）：
Kathâs. 38, 157 brāhmaṇasād akṛta vasatiṃ svām (she bestowed her estate on the brahmans)
Panc. I, 224 parasāt kṛtā [duhitā] (given into marriage)

【補足3】
Panc. 45では、-sātは動詞√nīと文法的に結びついている。
Panc. 45 [devā] māṃ bhasmasān nayantu

309*.

The upasarga pra- prefixed to the verb has sometimes the power of denoting the beginning of the action. Kâç. on P. 1, 2, 21 pradyotitaḥ or pradyutitaḥ (he commenced to shine), Panc. I, 195 hasantaṃ prahasantyetā rudantaṃ prarudanty api (if he laughs, they begin to smile at him, if he weeps, they shed tears).

309*. 行為の開始を表す接頭辞pra-

動詞に付加される接頭辞（upasarga）pra-は、行為の開始を表す場合がある。
Kâç. on P. 1, 2, 21 pradyotitaḥ or pradyutitaḥ (he commenced to shine)
Panc. I, 195 hasantaṃ prahasantyetā rudantaṃ prarudanty api (if he laughs, they begin to smile at him, if he weeps, they shed tears)

310. Periphrase of verbs.

Periphrase of verbs by means of a general verb to do with an object denoting the special action meant, is not uncommon. It is chiefly kṛ that is used for this purpose. So kathāṃ karoti = kathayati, nādaṃ karoti = nadati, adhyayanaṃ karoti = adhote, prasādhana karoti (to make one’s toilet). In the same way the verbs, expressive of being, becoming etc. are employed for representing nominal predicates. Of the kind are bhavati, asti, vartate, tiṣṭhati, saṃpadyate and the like, cp. 3 and 4. It is proper to call them auxiliaries. But the same appellation should be shared by kṛ which, in reality, is the causative of the former ones: granthaḥ śithilo bhavati—, saṃpadyate (the knot is —, gets loose), granthaṃ śithilaṃ karoti (he loosens the knot).

Examples: 1. of bhū and its synonyms. Çâk. I eṣa mṛgo viprakṛṣṭaḥ saṃvṛttaḥ (this deer has got out of reach), Panc. 51 kimevaṃ tvam akasmād vicetanaḥ saṃjātaḥ (why did you swoon thus on a sudden?), Nala. 9, 19 ta ime śakunā bhūtvā vāso’py apaharanti me (they, having turned birds, bereave me even of my garment).

2. of kṛ. — Çâk. I katham idānīm ātmānaṃ nivedayāmi kathaṃ vātmanaḥ parihāraṃ karomi (— or shall I conceal myself?), R. 3, 25, 25 ārtasvaraṃ cakuḥ… niśācarāḥ, Kumâras. 1, 48 kuryurvālapriyatvaṃ śithilaṃ camaryaḥ (the female yaks would abate of their pride on account of their tails), ibid. 4, 41 abhilāṣamudīritendriyaḥ svasutāyāmakarotprajāpatiḥ, Panc. 58 Vishnu says kaulikaśarīre praveśaṃ kariṣyāmi. Kathâs. 27, 160 ānāyayatsa tau puruṣau… baddhau cakāra ca [= bandhayāmāsa ca]. Çank. on Ch. Up. p. 71 explains vadāmaḥ by vādaṃ kurmaḥ. And so on.

Rem. Other verbs of similar, though less frequent and more limited employment, are dadāti, dadhāti, vahati, badhnāti. One says karṇaṃ dā »to listen,” hastatālaṃ dā »to clap hands,” argalaṃ dā »to bolt the door;” vṛttiṃ vah »to behave” (cp. R. 2, 12, 8) and the like. Vikr. II, p. 38 nopavanalatāsu… cakṣur badhnāti dhṛtim ([your] eye does not rest on the creepers in the garden); Mhbh. 1, 74, 101 kapaṭaṃ na koḍhuṃ tvam ihārhasi (you ought not to use deceit); Hariv. 531 nārāyaṇo dadhe nidrāṃ brahmaṃ varṣasahasrakam (Nar. was asleep —), Ragh. 2, 7 rājalakṣmīṃ dadhānaḥ; Mudr. IV, p. 137 amātyarākṣasaś cāṇakye baddhavairaḥ (R. is at enmity with C.); Daç. 19 mahadāścaryaṃ bibhrāṇaḥ (being much astonished). And so on.

310. 動詞の迂言 / 複合動詞

動詞の迂言 / 複合動詞（periphrase）、すなわち、特別な行為を意味する目的語を伴う、「…する」という一般動詞、…は稀ではない。主に√kṛがこの目的で用いられる：kathāṃ karoti＝kathayati、nādaṃ karoti＝nadati、adhyayanaṃ karoti＝adhote、prasādhana karoti。同じ仕方で、「…である」（being）「…になる」（becoming）などを表す動詞（√bhū・√as・√vṛt・√sthā・sam√pad等。3-4をみよ）が、名詞述語を代替するのに用いられる。これらは専門用語で助動詞（auxiliary）と呼ばれる。しかし、実際には、前述のCaus.的√kṛと同じ名称が共有されているべきである：granthaḥ śithilo bhavati, -saṃpadyate（その結び目は緩まる）、granthaṃ śithilaṃ karoti（彼はその結び目を緩める）。

例文：
1. √bhūおよびその同義語
Çâk. I eṣa mṛgo viprakṛṣṭaḥ saṃvṛttaḥ (this deer has got out of reach)
Panc. 51 kimevaṃ tvam akasmād vicetanaḥ saṃjātaḥ (why did you swoon thus on a sudden?)
Nala. 9, 19 ta ime śakunā bhūtvā vāso’py apaharanti me (they, having turned birds, bereave me even of my garment)

2. √kṛ
Çâk. I katham idānīm ātmānaṃ nivedayāmi kathaṃ vātmanaḥ parihāraṃ karomi (— or shall I conceal myself?)
R. 3, 25, 25 ārtasvaraṃ cakuḥ… niśācarāḥ
Kumâras. 1, 48 kuryurvālapriyatvaṃ śithilaṃ camaryaḥ (the female yaks would abate of their pride on account of their tails)
ibid. 4, 41 abhilāṣamudīritendriyaḥ svasutāyāmakarotprajāpatiḥ
Panc. 58 Vishnu says kaulikaśarīre praveśaṃ kariṣyāmi
Kathâs. 27, 160 ānāyayatsa tau puruṣau… baddhau cakāra ca [= bandhayāmāsa ca]
Çank. on Ch. Up. p. 71 explains vadāmaḥ by vādaṃ kurmaḥ

【補足】
類似の他の動詞は、頻度は少なく使用が限られているけれども、√dā、√dhā、√vah、√bandhがあり、karṇaṃ dā（聞く）、hastatālaṃ dā（手を叩く）、argalaṃ dā（ドアを固定する）、vṛttiṃ vah（振る舞う）となる（cp. R. 2, 12, 8; GRETILでは2.010.034a）。
Vikr. II, p. 38 nopavanalatāsu… cakṣur badhnāti dhṛtim ([your] eye does not rest on the creepers in the garden)
Mhbh. 1, 74, 101 kapaṭaṃ na koḍhuṃ tvam ihārhasi (you ought not to use deceit)
Hariv. 531 nārāyaṇo dadhe nidrāṃ brahmaṃ varṣasahasrakam (Nar. was asleep —)
Ragh. 2, 7 rājalakṣmīṃ dadhānaḥ
Mudr. IV, p. 137 amātyarākṣasaś cāṇakye baddhavairaḥ (R. is at enmity with C.)
Daç. 19 mahadāścaryaṃ bibhrāṇaḥ (being much astonished)

311. asmi and its employment.

The verb substantive has been dealt with in the opening of this book (2 and 3). Here some remarks may be added:

1. The negation put to bhavati or asti may signify »not to exist at all, to be lost or dead.” Mudr. VI, p. 197 yeṣāṃ prasādād idam āsīt na eva na santi (those, by whose favor I enjoyed all that glory, are now dead); R. 3, 31, 31 sītayā rahito rāmo na… bhaviṣyati. Even the mere negation without verb may have this meaning. R. 3, 41, 19 Mârîca dissuades Râvaṇa from carrying off Sîtâ, saying ānayiṣyasi cet sītām āśramāt sahito mayā / naiva tvam api nāhaṃ vai naiva laṅkā na rākṣasāḥ.

2. asti, the 3rd pers. of the present, may be used almost as a particle in the beginning of tales and the like. (*1) It is then the very first word. Kathâs. 1, 27 Çiva begins to tell a story: asti mām īkṣituṃ pūrvaṃ brahmā nārāyaṇas tathā… himavatpādamūlam avāpatuḥ, here asti may be rendered by »well.” (*2) Sometimes it has the force of »it happens that,” as Pat. I, p. 48 asti punaḥ kvacid anyatrāpy apavāde pratiṣiddha utsarge ’pi na bhavati (but it happens also elsewhere that —), ibid. p. 444 ayam agnihotraśabdo ’sty eva jyotiṣi vartate… asti haviṣi vartate.

3. asmi, the first person is now and then used instead of aham. See Petr. Dict. I, p. 536 s. v. as 6). — Daç. 158 so’hamasmi suhṛtsādhāṇabhramaṇakāraṇaḥ suhmaṣu… mahāntam utsavasamājam ālokayam, here aham asmi seems to be quite the same as aham. Likewise asi and tvam asi may be occasionally used = tvam, as is mentioned by Vâmana; see Vâmana’s Stilregeln by Cappeller, Çabdaçuddhi s. 12.

(*1)
Cp. the imperatives astu and bhavatu, which are used to express the necessity or suitableness of yielding to some outward circumstance, like Greek εἶεν. But the present asti represents, that the request of him who wishes the tale to be told, is actually complied with.

(*2)
The frequent employment of this idiom may be inferred from this. In the Pancatantra ed. Jîvânanda there are 71 numbered tales. Of them, 45 begin with asti, and though in most of them no finite verb is found in the first sentence — in 14 cases there is — yet in the great majority, if not in all, asti is not necessary for the understanding. But in all of them, the tale is told at the request of somebody, likewise in the two passage, from the Kathâsaritsâgara, quoted by the Petr. Dict„ viz. 1, 27 and 22, 56.

311. 存在動詞とその用法

存在動詞（verb substantive）は本書冒頭にて既に扱った（2, 3）。ここではいくつか注意点を加える：

1. √bhūや√asに否定辞が付加されると「完全に存在しない」（not to exist at all）、「失われる・死ぬ」（to be lost or dead）を表す。
Mudr. VI, p. 197 yeṣāṃ prasādād idam āsīt na eva na santi (those, by whose favor I enjoyed all that glory, are now dead)
R. 3, 31, 31 sītayā rahito rāmo na… bhaviṣyati

動詞のない単なる否定辞であっても、この意味を持ちうる。
R. 3, 41, 19 Mârîca dissuades Râvaṇa from carrying off Sîtâ, saying ānayiṣyasi cet sītām āśramāt sahito mayā / naiva tvam api nāhaṃ vai naiva laṅkā na rākṣasāḥ

2. Pres.sg.3rd.のastiは、物語などの冒頭で、ほとんど不変化辞として用いられうる（*1）。その場合は専ら文頭に位置する。
Kathâs. 1, 27 Çiva begins to tell a story: asti mām īkṣituṃ pūrvaṃ brahmā nārāyaṇas tathā… himavatpādamūlam avāpatuḥ（ここでastiは「さて…」（well）で翻訳されうる）（*2）

時には「…ということが起こる」（it happens that）という効果がある：
Pat. I, p. 48 asti punaḥ kvacid anyatrāpy apavāde pratiṣiddha utsarge ’pi na bhavati (but it happens also elsewhere that —)
ibid. p. 444 ayam agnihotraśabdo ’sty eva jyotiṣi vartate… asti haviṣi vartate

3. 一人称のasmiがahamの代わりに用いられることがある。Dict. I, p. 536 s. v. as 6)をみよ。
Daç. 158 so ’ham asmi suhṛtsādhāṇabhramaṇakāraṇaḥ suhmaṣu… mahāntam utsavasamājam ālokayam（ここでaham asmiはahamと全く同じように思われる）

同様に、Vāmanaが言及しているように、asiとtvam asiがtvamとして用いられることがある：Vâmana’s Stilregeln by Cappeller, Çabdaçuddhi s. 12をみよ。

（*1）
何らかの外的環境から影響を受ける〔すなわち、行動を促される〕ことの必要性や適当性を表すために用いられる、古代ギリシャ語のεἶενのような、命令法（imperative）のastuやbhavatuを比較せよ。けれどもPres.のastiは、物語を語って欲しいという彼〔すなわち、前述の何らかの外的環境〕の願いが実際に叶っている〔ゆえに物語が語りだされている〕ことを表す。

（*2）
この語法が〔文頭において〕頻繁に使われていることから推測される。Jīvānanda版のPancatantraには71の説話が数えられる。そのうち45の説話はastiで始まる。14例を除いては最初の文章に定動詞が見当たらないが、その大多数は、すべてではないにせよ、理解のためにastiが必要でない。 また、それらすべては、誰かの要求によって物語が語られている。Petr. Dict., viz. 1, 27 and 22, 56に引用されたるKathāsaritsāgaraの2つの節も同様。

312.

kṛ, bhū and as are also auxiliaries in another sense, in as far as they help to form periphrastic tenses; as the periphrastic perfect (333), the future in -tṛ, the durative (378), etc. The same may be said of some others as tiṣṭhati, vartate, āste, when signifying the durative, see 378.

312. 複合時制を構成する√kṛ・√bhū・√as

√kṛ、√bhū、√asは、複合時制（periphrastic tense）を形成する一助となる限りにおいて、別の意味での助動詞でもある。複合時制とはすなわち複合完了（periphrastic perfect; 333）、-tṛの未来・継続相（378）など。継続相を表す場合、同じ〔継続の意味〕が、tiṣṭhati、vartate、āsteのような他の仕方でも表現されうる。

313. Tmesis.

The ancient dialect had the faculty of severing preposition and verb in compound verbs, the so-called tmesis (*1). The sacred texts from the mantras up to the sûtras abound in examples. The greatest freedom is of course found in the sanhitās. Ait. Br. 1, 21, 7 upāśvinoḥ priyaṃ dhāma gachati = aśvinoḥ pri- dhā- upagacchati, Ch. Up. 5, 3, 1 kumārānu tvāśiṣatpitā = ku- anvaśiṣattvā pitā, Âpast. 1, 25, 10 ete tribhir varṣair apa pāpaṃ nudante.

Classic Sanskrit has lost this faculty (*2).

(*1)
P. 1, 4, 80-82 te prāgdhātoḥ / chandasi pare’pi / vyavahitāś ca »these [viz: the upasargas and gatis] are put before the root; but in sacred texts (chandas) also behind and separated from it by other words.”

(*2)
Perhaps something like a remnant of the antique tmesis may occasionally be met with. In my notes, I find two passages regarding us here: Mudr. I, p. 20 taṃ gacchanty anu and R. 2, 9, 28 so ’rtho na tvā kramedati.

313. 分語法

古い方言は、tmesis（分語法）と呼ばれる、前置詞と動詞を複合動詞で表す能力を持っていた（*1）。mantraからsūtraに至る聖典には豊富に例がある。〔その表現法の〕多大な自由度は、もちろんsanhitāに見いだされる。
Ait. Br. 1, 21, 7 upāśvinoḥ priyaṃ dhāma gachati = aśvinoḥ pri- dhā- upagacchati
Ch. Up. 5, 3, 1 kumārānu tvāśiṣatpitā = ku- anvaśiṣattvā pitā
Âpast. 1, 25, 10 ete tribhir varṣair apa pāpaṃ nudante

古典サンスクリットはこの能力を失っている（*2）。

（*1）
P. 1, 4, 80-82 te prāgdhātoḥ / chandasi pare’pi / vyavahitāś ca（これら［＝upasargaとgati］は語根の前に置かれる；けれども聖典（chandas）では後ろや、他の語によって分離される）

（*2）
古い分語法の名残に出くわすことがありうるかもしれない。私のノートには2例見つけられた：
Mudr. I, p. 20 taṃ gacchanty anu
R. 2, 9, 28 so ’rtho na tvā kramedati