358.

When laying down the syntax of the participles, there must be distinguished between the participial forms and the participial employment.

Participles.

As to their form the participles are adjective nouns, derived by constant suffixes from any verbal root, and which are the proper exponents of participial employment.

Different classes of them.

Sanskrit possesses 1. three participles for the continuous action, one in each voice (kurvan, kurvāṇaḥ, kriyamāṇaḥ), which are named participles of the present (*1), 2. two participles for the future, one in the active voice (kariṣyan) and one serving both for the medial and the passive (kariṣyamāṇaḥ), 3. the kṛtyas, which are passive participles for the future, but with a special employment, see 357, 4. two participles for the past, to signify what is done, achieved, completed as kṛtaḥ and kṛtavān, the latter of which has always an active meaning, as to the former see 360.

It must be kept in mind, that the participles, unless they themselves do duty as finite verbs, denote the past, present or future only with regard to the time, involved by the chief verb of the sentence.

(*1)
In Sanskrit, this term is less improper, than in many other languages, because its present has chiefly the character of expressing the durative (vartamāna), see 326.

358. 分詞の種別

分詞のシンタックスを規定するときには、分詞の形態とその使用を区別せねばならない。

○分詞

分詞（participle）は、その形態に関して、一定の接尾辞によって任意の動詞語根から派生する形容詞（adjective noun）である。その分詞接尾辞は分詞の使用に関する固有の指示詞である。

○分詞の種別

サンスクリットは大別して4分類の分詞をもつ。

1. 現在分詞（*1）：3つある。継続する行為を表す。各態ではkurvan、kurvāṇaḥ、kriyamāṇaḥとなる。
2. 未来分詞：2つある。能動態ではkariṣyan、中動態・受動態ではkariṣyamāṇaḥ。
3. kṛtya＝未来受動分詞：特殊な用法については357を参照せよ。
4. 過去分詞：2つある。kṛtaḥやkṛtavānのように、行われた・達成された・完了されたことを表す。後者（kṛtavān）は常に能動的意味をもつ。前者については360をみよ。

分詞は、定動詞として働く限り、文の主要な動詞が関与する時間に関しての過去・現在・未来のみを表す、ということに注意せねばならない。

（*1）
サンスクリットでは、この用語は他の諸言語よりかは不適切ではない。というのも、その現在時制が主に継続相（vartamāna）を表す性質を持っているからである。326をみよ。

359.

Additional remarks. — 1. As participles of the future in the active may be considered also a.) the kṛts in -u, derived from desideratives, as cikīrṣu (wishing to do, being about to do), cp. 52 a, f. i. Daç. 166 tatra ca svādu pānīyamedhāṃsi kandamūlaphalāni saṃjighṛkṣavaḥ… avātarāma (and there [on that island] we descended, desiring to take sweet water, fuel, turnips, roots and fruits); b.) some in -in, mentioned by P. 3, 3, 3, as gamī grāmam (one, who will go to the village), they do even duty as finite verbs: Kathâs. 35, 104 uttiṣṭha rājan bhāvī te vīro vaṃśadharaḥ sutaḥ (get up, my king, a son will be born to you —), Vikram, V, p. 181 surāsuravimardo bhāvī = -bhavitā; c.) those in -aka, when put close to the chief verb; they are expressive of a purpose, cp. 52 c. (*1).

2. Further there are the old participles of the past, formed with reduplication, such as cakṛvān, f. cakruṣī, n. cakṛvat for the active voice, and cakrāṇaḥ for the passive. In classic Sanskrit they have almost wholly got out of use. Already Pâṇini restricts them to Holy Writ, with the exception of six, viz. sedivān, ūṣivān, śuśruvān, the compounds anāśvān, upeyivān, anūcānaḥ. {P. 3, 2, 106-109.} The participle in -vān (vāṃs) is, however, oftener met with in the post-Pâṇinean literature, than would be expected by this rule, but it occurs chiefly in epic poetry and in kâvyas. Mhbh. 1, 44, 10 vijahrivān, R. 1, 26, 25 vineduṣī, Kathâs. 25, 72 anidrasya niṣeduṣaḥ, Kumâras. 2, 4 namastubhyaṃ… bhedam upeyuṣe, ibid. 6, 72 padam ātasthuṣā tvayā, ibid. 6, 64 ity ūcivāṃs tam evārtham, Kathâs. 81, 31, Çiçup. 1, 17 etc. That it may even do duty as finite verb, has been mentioned 338. But the participle of the past in -ān has wholly antiquated, and is only met with in the archaic dialect, see f. i. Çat. Br. 3, 9, 1, 1; 11, 1, 6, 8 etc.

(*1)
I was wrong, in doubting, on p. 39 N. 3 of this book (52-note3), at the correctness of the example (Mhbh. 3, 73, 25 = Nala. 21, 22) bhavantam adhivādakaḥ quoted by Whitney. When reading once more not only that passage, but the whole sarga, I clearly saw, that bhavantam cannot but depend here on adhivādakaḥ.

359. 備考

1. 能動態の未来分詞は以下のものとも見なされうる：
a.) 意欲活用（desiderative）から派生した、kṛt接尾辞-uのもの；cikīrṣu（wishing to do, being about to do）。52-aをみよ。 Daç. 166 tatra ca svādu pānīyamedhāṃsi kandamūlaphalāni saṃjighṛkṣavaḥ… avātarāma (and there [on that island] we descended, desiring to take sweet water, fuel, turnips, roots and fruits)

b.) P. 3, 3, 3に言及される、語尾が〔kṛt接尾辞〕-inのもの；gamī grāmam（one, who will go to the village）。これらは定動詞としてもはたらく。
Kathâs. 35, 104 uttiṣṭha rājan bhāvī te vīro vaṃśadharaḥ sutaḥ (get up, my king, a son will be born to you —)
Vikram, V, p. 181 surāsuravimardo bhāvī = -bhavitā

c.) 主要な動詞の近くに置かれた場合の〔kṛt接尾辞〕-aka。これらは目的を表す。52-cをみよ（*1）。

2. 加えて、重字（reduplication）を伴って形成される古い過去分詞がある；能動態だとcakṛvān、f. cakruṣī、n. cakṛvat、受動態ではcakrāṇaḥ、のような。古典サンスクリットではこれらはほぼ全く用いられなくなった。既にPāṇiniがこれらを聖典〔での用途のみ〕に限定している（ただし6つの例外がある；sedivān、ūṣivān、śuśruvān、および複合語anāśvān、upeyivān、anūcānaḥ）（P. 3, 2, 106-109）。実際には、分詞-vān（vāṃs）は、この規則から予期されるよりも〔＝ヴェーダでの用例よりも〕Pāṇini以後の文献に多く見られ、主に叙事詩やkāvyaで用いられている。
Mhbh. 1, 44, 10 vijahrivān
R. 1, 26, 25 vineduṣī
Kathâs. 25, 72 anidrasya niṣeduṣaḥ
Kumâras. 2, 4 namastubhyaṃ… bhedam upeyuṣe
ibid. 6, 72 padam ātasthuṣā tvayā
ibid. 6, 64 ity ūcivāṃs tam evārtham
Kathâs. 81, 31, Çiçup. 1, 17 …etc.

これが定動詞としてもはたらくことに関しては338で言及した。けれども、過去分詞-ānは全く古風なもので、古いサンスクリットにしか見られない。Çat. Br. 3, 9, 1, 1; 11, 1, 6, 8等をみよ。

（*1）
52-の注3に関して、Whitneyの引く用例：bhavantam adhivādakaḥ（Mhbh. 3, 73, 25；Nala. 21, 22）の正しさを疑ったのは間違いであった。この1文だけでなくsarga全体をもう一度読むと、ここでbhavantamがadhivādakaḥに係らざるを得ないのはあきらかであった。

360. participles in -ta passive or intransitive or active.

Of the participles in -ta the great majority have a passive meaning, hence it is customary to call the whole class the passive participle of the past. But some others are not passives, but intransitives, as gata (gone), mṛta (died), bhinna (split). Some again may be even transitive actives, as pīta (having drunk), prāpta (having reached), vismṛta (having forgotten), vibhakta (having divided), in this case they may generally convey sometimes a passive, sometimes an active meaning. For instance:

ārūḍha:
act. Daç. 138 ārūḍhaś ca loko yathāyatham uccaiḥ sthānāni.
pass. R. 2, 83, 5 śataṃ sahasrāṇy aśvānāṃ samārūḍhāni (the scholiast adds sādibhiḥ).

With this verb, the active meaning is the more common.

prasūta:
act. Utt. III, p. 38 tatra dārakadvayaṃ prasūtā [sc. sītā].
pass. Ragh. 1, 12 tadanvaye śuddhimati prasūtaḥ… dilīpaḥ.

aparāddha:
act. Çâk. I katham aparāddhas tapasvinām asmi (how, have I offended the holy men?).
pass. Kathâs. 17, 48 devyā naivāparāddhaṃ te (there is no offence done to you by the queen).

praviṣṭa:
act. Vikram. II, p.29 ādarśanāt praviṣṭā sā me muralokasundarī hṛdayam.
pass. R. (Gorr.) 5, 56, 28 praviṣṭaṃ te mayā vaktram.

prāpta:
act. Mudr. I, p. 7 abhimatā bhavanamatithayaḥ prāptāḥ (welcome guests are come to my house).
pass. Hit. 24 pakṣibhiḥ… tarukoṭare śavakāsthīni prāptāni.

Moreover, in accordance to what has been stated above the neuter sing. of all intransitive participles may be employed also in a passive sense. {P. 3, 4, 72.} Instead of ayaṃ gataḥ, ayaṃ mṛtaḥ, one says as well gatam anena, mṛtam anena. Cp. Pat. I, p. 468.

Rem. 1. If a participle in -ta is used with intransitive meaning, then the transitive passive is commonly expressed by the corresponding part. of the causative. bhinna means »split by itself” bhedita »split [by somebody],” prabuddha »awake” but prabodhita »roused,” jāta »born” but janita »engendered,” patita »fallen” but pātita »thrown” etc.

Rem. 2. As far as I know, the participles in -na never convey a transitive active meaning; they are, as a rule, intransitives, as bhagna, bhinna, magna.

360. 受動・自動詞・能動態の分詞-ta

分詞-taに関して、大多数は受動的意味をもつので、この種の分詞の全体を過去受動分詞と呼ぶことが通例である。けれども、一部は受動態ではなく自動詞である；gata（行った）、mṛta（死んだ）、bhinna（割れた）。またあるものは他動詞・能動態でさえありうる；pīta（飲んだ）、prāpta（到達した）、vismṛta（忘れた）。この場合、これらはふつう、時に受動的、時に能動的意味を伝達する。例えば：

ārūḍha:
act. Daç. 138 ārūḍhaś ca loko yathāyatham uccaiḥ sthānāni.
pass. R. 2, 83, 5 śataṃ sahasrāṇy aśvānāṃ samārūḍhāni (the scholiast adds sādibhiḥ).

以下の動詞の場合には、能動的意味がより一般的である。

prasūta:
act. Utt. III, p. 38 tatra dārakadvayaṃ prasūtā [sc. sītā].
pass. Ragh. 1, 12 tadanvaye śuddhimati prasūtaḥ… dilīpaḥ.

aparāddha:
act. Çâk. I katham aparāddhas tapasvinām asmi (how, have I offended the holy men?).
pass. Kathâs. 17, 48 devyā naivāparāddhaṃ te (there is no offence done to you by the queen).

praviṣṭa:
act. Vikram. II, p.29 ādarśanāt praviṣṭā sā me muralokasundarī hṛdayam.
pass. R. (Gorr.) 5, 56, 28 praviṣṭaṃ te mayā vaktram.

prāpta:
act. Mudr. I, p. 7 abhimatā bhavanamatithayaḥ prāptāḥ (welcome guests are come to my house).
pass. Hit. 24 pakṣibhiḥ… tarukoṭare śavakāsthīni prāptāni.

加えて、上述したように、あらゆる自動詞的分詞のn.sg.は受動的な意味でも用いられうる（P. 3, 4, 72）。ayaṃ gataḥやayaṃ mṛtaḥの代わりとしてgatam anenaやmṛtam anenaとも言いうる。Pat. I, p. 468も参照せよ。

【補足1】
分詞-taが自動詞の意味で用いられる場合には、他動詞の受動態がふつう対応するCaus.の分詞で表される。bhinnaは「自ら割れる」、bheditaは「〔誰かのせいで〕割れる」、prabuddhaは「起きる」、prabodhitaは「起こされる」、jātaは「生まれる」、janitaは「産み落とされる」、patitaは「落ちる」、pātitaは「投げ〔落とされ〕る」など。

【補足2】
私の知る限り、分詞-naは決して他動詞・能動態の意味を伝達しない；これらは原則として、bhagna、bhinna、magnaのように自動詞である。

361.

Occasionally the participles in -ta are used of the present. They are then expressive of an action achieved, completed, finished. So gata and sthita when = „being,” śakta „able,” mṛta „dead,” bhagna „broken.”

361. 現在を表す分詞-ta

分詞-taは現在を表すものとして用いられることがある。その場合、これは達成・完了・終了された行為を表す。gataとsthitaは「された」、śaktaは「できた」、mṛtaは「死んだ」、bhagnaは「壊れた」となる。

362. Participial employment.

II. We will now treat of the participial employment. Before defining it, abstraction is to be made of the case in which the participles are nothing more or less than simple attributive adjectives, as viruddo dharmaḥ, when = „a forbidden law” or even substantives, as vṛddhaḥ when = „old man,” śiṣyaḥ when „disciple.” (*1). Apart from this adjectival function, the participles serve to express attending circumstances or other qualifications of the main action, whether temporal or local, causal, concessive, conditional, hypothetical, etc. In other terms, in Sanskrit, as elsewhere, the participles are a concurrent idiom of subordinate sentences, of which, indeed, they may be said to exhibit the rudimentary form.

Examples: 1. the participle equivalent to a simple relative clause. Panc. 2 atra ca maddattāṃ vṛttiṃ bhuñjānānāṃ paṇḍitānāṃ pañcaśatī tiṣṭhati (here are five hundred scholars, who enjoy a salary which I give them).

2. the participle denoting time, state, condition, circumstance. Panc. 268 śṛgālaḥ kopāviṣṭas tam uvāca (the jackal being filled with anger, said to him), Bhoj. 17 evaṃ vittādivyayaṃ kurvāṇaṃ rājānaṃ prati kadācin mukhyāmātyenettham abhyadhāyi (now, as the king made such expenses of money etc., his first minister once addressed him thus), Mṛcch. VI, p. 222 varaṃ vyāyacchato mṛtyur na gṛhītasya bandhane (better to die while showing prowess, than in fetters after having been seized).

3. the participle denoting cause, motive. Panc. 58 te tathā kartavyā yathā palāyanto hanyamānāḥ svargaṃ na gacchanti (they must be brought to such a pass as to be excluded from heaven, being killed in the flight), here the complex palāyanto hanyamānāḥ points at the cause of their not reaching heaven; R. 1, 1, 99 paṭhan rāmāyaṇaṃ naraḥ pretya svarge mahīyate (by reading the Râmâyana one gains heaven).

4. the participle equivalent to a concessive sentence. Panc. 304 bhi niṣiddhas tvaṃ mayānekaśo na śṛṇoṣi (though I have dissuaded you several times, you do not listen to me). In this meaning, api is generally subjoined to the participle, see 423.

5. the participle expressive of the protasis of a conditional or hypothetical sentence. Daç. 140 asya tu pāṇigrāhakasya gatimananuprapadyamānā bhavatkulaṃ kalaṅkayeyam (if I should not follow the path of my [deceased] husband, I should dishonour your family), Kathâs. 77, 92 ajalpato jānataste śiro yāsyati kaṇḍaśaḥ (if you do not say it, and know it, your head will fall off into a thousand pieces).

6. the participle denoting a purpose, aim, intention. Thus is the proper employment of the participle of the future. Kathâs. 38, 157 tyakṣyantī taṃ deśaṃ brāhmaṇasādakṛta vasatiṃ svām (being about to leave her country, she ceded her house to the brahmans), Daç. 79 prakṛtisthānam ūnvidhāsyan karṇīsutaprahite pathi matimakaravam (as I wished to bring them back to their natural state —), Mhbh. 1, 163, 16 vṛkṣam ādāya rākṣasaḥ / tāḍayiṣaṃs tadā bhīmaṃ punar abhyadravad balī (the giant took a tree and ran once more at Bhîma, that he might strike him).

(*1)
A special rule of Pâṇini (3, 3, 114) teaches the neuters of participles in -ta to be admissible as nouns of action. So Mhbh. 1, 157, 41 sarvaiḥ saha mṛtaṃ śreyo na ca me jīvitaṃ kṣamam (it is better to die together, nor can I bear to live). Pat. I, p. 11 hikkita-hasita-kaṇḍūyitāni na eva doṣāya bhavanti na api abhyudayāya (hiccoughing, laughing and scratching are neither sinful nor pious actions).

362. 分詞の使用

2. それでは、分詞の使用について扱うこととしよう。それを定義する前に、viruddo dharmaḥ（禁じられた法）のような単純な属性を表す形容詞（attributive adjective）、あるいはvṛddhaḥ（老人）やśiṣyaḥ（弟子）のような実名詞、に過ぎない場合の分詞を〔言及対象から〕取り分けておかねばならない（*1）。この形容詞的な機能とは別に、分詞は、時間（temporal）・場所（local）・因果（causal）・譲歩（concessive）・条件（conditional）・仮定（hypothetical）など、主な行為の状況やその他修飾を表す役割を果たす。言い換えると、サンスクリットにおいて分詞は、他の言語と同じように、従属文と同じはたらきをするものであり、実際、これらは基本的な形態を呈していると言える。

例：
1. 単純な関係文と等しい分詞
Panc. 2 Panc. 2 atra ca maddattāṃ vṛttiṃ bhuñjānānāṃ paṇḍitānāṃ pañcaśatī tiṣṭhati (here are five hundred scholars, who enjoy a salary which I give them) (here are five hundred scholars, who enjoy a salary which I give them)

2. 時間・状態・条件・状況
Panc. 268 śṛgālaḥ kopāviṣṭas tam uvāca (the jackal being filled with anger, said to him)
Bhoj. 17 evaṃ vittādivyayaṃ kurvāṇaṃ rājānaṃ prati kadācin mukhyāmātyenettham abhyadhāyi (now, as the king made such expenses of money etc., his first minister once addressed him thus)
Mṛcch. VI, p. 222 varaṃ vyāyacchato mṛtyur na gṛhītasya bandhane (better to die while showing prowess, than in fetters after having been seized)

3. 原因・動機を表す分詞
Panc. 58 te tathā kartavyā yathā palāyanto hanyamānāḥ svargaṃ na gacchanti (they must be brought to such a pass as to be excluded from heaven, being killed in the flight) (here the complex palāyanto hanyamānāḥ points at the cause of their not reaching heaven)
R. 1, 1, 99 paṭhan rāmāyaṇaṃ naraḥ pretya svarge mahīyate (by reading the Râmâyana one gains heaven)

4. 譲歩文（concessive sentence）と等しい分詞
Panc. 304 bhi niṣiddhas tvaṃ mayānekaśo na śṛṇoṣi (though I have dissuaded you several times, you do not listen to me)

この意味では、一般にapiが分詞の後に付く。423をみよ。

5. 条件文や仮定文の前提節を表す分詞
Daç. 140 asya tu pāṇigrāhakasya gatimananuprapadyamānā bhavatkulaṃ kalaṅkayeyam (if I should not follow the path of my [deceased] husband, I should dishonour your family)
Kathâs. 77, 92 ajalpato jānataste śiro yāsyati kaṇḍaśaḥ (if you do not say it, and know it, your head will fall off into a thousand pieces)

6. 目的・目標・意図を表す分詞
これは未来分詞の正確な用法である。
Kathâs. 38, 157 tyakṣyantī taṃ deśaṃ brāhmaṇasādakṛta vasatiṃ svām (being about to leave her country, she ceded her house to the brahmans)
Daç. 79 prakṛtisthānam ūnvidhāsyan karṇīsutaprahite pathi matimakaravam (as I wished to bring them back to their natural state —)
Mhbh. 1, 163, 16 vṛkṣam ādāya rākṣasaḥ / tāḍayiṣaṃs tadā bhīmaṃ punar abhyadravad balī (the giant took a tree and ran once more at Bhîma, that he might strike him)

（*1）
Pāṇiniの特殊規則（P. 3, 3, 114）は、分詞-taのn.が行為の名詞として認められることを説いている。
Mhbh. 1, 157, 41 sarvaiḥ saha mṛtaṃ śreyo na ca me jīvitaṃ kṣamam (it is better to die together, nor can I bear to live)
Pat. I, p. 11 hikkita-hasita-kaṇḍūyitāni na eva doṣāya bhavanti na api abhyudayāya (hiccoughing, laughing and scratching are neither sinful nor pious actions)

363.

As a rule, the mere participle suffices for this purpose. Now, as this is by far less done in modern languages, different connectives are to be added, when translating, as when, if, though, because, as, while sim. In short, participles in Sanskrit are as significant as they are in Latin and Greek.

The only particles added are iva, to denote comparison, and api, the exponent of a concessive meaning. Panc. 54 paśyatāsyā rājakanyāyāḥ puruṣopam uktāyā iva śarīrāvayavā vibhāvyante (her body looks, as if she were —), ibid. 278 paritoṣyamāṇāpi na prasīdati (though she is being satisfied, she is not kind), ibid. II, 173 sakṛtkandukapātena patatyāryaḥ patann api (a noble-minded man falls as a ball does, if he should fall at all).

363. 分詞の翻訳/付加されうる不変化辞

原則として、わずかな分詞がこの目的に足る。これは現代の言語ではほとんど為されないので、翻訳する時には、「…のとき」（when）、「…の場合」（if）、「…であるにもかかわらず」（though）、「…であるから」（because）、「…なので」（as）、「…とはいえ」（while）などのような種々の接続詞が付加される。手短に言うと、サンスクリットにおける分詞は、ラテン語や古代ギリシャ語のそれと同じ意味がある。

ここに加えられる不変化辞は、比較を表すivaと、譲歩の意味を表すapiだけである。
Panc. 54 paśyatāsyā rājakanyāyāḥ puruṣopam uktāyā iva śarīrāvayavā vibhāvyante (her body looks, as if she were —)
ibid. 278 paritoṣyamāṇāpi na prasīdati (though she is being satisfied, she is not kind)
ibid. II, 173 sakṛtkandukapātena patatyāryaḥ patann api (a noble-minded man falls as a ball does, if he should fall at all)

364. Nouns with participial employment.

The participial employment is not limited to the participles. Any adjective may be employed as if it were a participle. It is then usual to add to it the participle sant (being). Yet, sant is not indispensable and is often wanting, especially if it is a bahuvrîhi that has a participial employment.

Examples: a.) of sant added. Çâk. IV vanaukaso ‘pi santo laukikajñā vayam (though living in the forests, we know the world), ibid. III kutas te kusumāyudhasya satastaikṣṇyam etat (how did you come by that sharpness, you, whose arrows are but flowers?), Kathâs. 24, 67 bāḍhaṃ mayā sā nagarī dṛṣṭā vidyārthinā satā / bhramatā bhuvam (I saw that town, indeed, while I wandered about when a student), Panc. 44 kathaṃ dṛḍhabandhanabaddhā satī tatra gacchāmi (how can I go there, being tied with strong fetters?).

b.) of the mere adjective. Panc. I, 109 kiṃ bhaktenāsamarthena kiṃ śaktenāpakāriṇā (what is the use of a faithful [servant], if he be not able, what, of an able, if he be not faithful?), Çâk. II two young ascetics are approaching, the king, before their being ushered in, knows them by their voice and says aye dhīrapraśānta-svarais tapasvibhir bhavitavyam (by the sound of their voice, which is strong and soft at the same time, they must be inferred to be ascetics), Hit. 91 tām ākhyātukām eva satvaramāgato ‘ham (wishing to tell it [sc. the news vārtām], I have come here).

Rem. 1. Bahuvrîhis, the predicate of which is a participle, generally share the participial employment. Panc. 130 atha taṃ dṛṣṭvā śaṅkitamanā vyacintayat (when be saw him, be became anxious and reflected), Ven. I, p. 25 devi samuddhatāmarṣair asmābhir āgatāpi bhavatī nopalakṣitā (Madam, by the angry mood I am in, I have not noticed your coming here), Mudr. III, p. 112 āryeṇaivaṃ sarvato niruddhaceṣṭāprasarasya mama bandhanam iva rājyaṃ na rājyam iva (if mylord in this manner crosses my liberty of movement, my kingdom seems a prison to me, not a kingdom).

Rem. 2. sant, however, is occasionally added even to real participles. Panc. 126 tena mūrkheṇa vānareṇa kruddhena satā… prahāro vihitaḥ (now, that stupid monkey, being in an angry temper, gave a blow), ibid. 335 so ‘pi karkaṭas tatraiva sthitaḥ sansarpaprāṇān apāharat (while standing on that very spot, the crab etc.), Mhbh. 1, 166, 2 sa… pūrvam evāgatāṃ / satīṃ dadarśāpsarasaṃ tatra, here satī added helps the understanding of the remote past. Cp. Panc. 248, l. 7.

364. 分詞を伴う名詞

分詞の使用（participial employment）は分詞に限定されない。任意の形容詞があたかも分詞であるかのように用いられうる。その場合、通常は分詞sant（being；√as, Pres.pt.）を付加する（*訳注）。もっとも、santは必須ではなく、特にそれが分詞使用を含むbahuvrīhiである場合には、しばしば欠く。

例：
a.) santが付加されたもの
Çâk. IV vanaukaso ‘pi santo laukikajñā vayam (though living in the forests, we know the world)
ibid. III kutas te kusumāyudhasya satas taikṣṇyam etat (how did you come by that sharpness, you, whose arrows are but flowers?)
Kathâs. 24, 67 bāḍhaṃ mayā sā nagarī dṛṣṭā vidyārthinā satā / bhramatā bhuvam (I saw that town, indeed, while I wandered about when a student)
Panc. 44 kathaṃ dṛḍhabandhanabaddhā satī tatra gacchāmi (how can I go there, being tied with strong fetters?)

b.) 形容詞のみ
Panc. I, 109 kiṃ bhaktenāsamarthena kiṃ śaktenāpakāriṇā (what is the use of a faithful [servant], if he be not able, what, of an able, if he be not faithful?)
Çâk. II two young ascetics are approaching, the king, before their being ushered in, knows them by their voice and says aye dhīrapraśānta-svarais tapasvibhir bhavitavyam (by the sound of their voice, which is strong and soft at the same time, they must be inferred to be ascetics)
Hit. 91 tām ākhyātukām eva satvaramāgato ‘ham (wishing to tell it [sc. the news vārtām], I have come here)

【補足1】
述部が分詞のbahuvrīhiは、ふつう〔同じ文中の〕分詞を共有する。
Panc. 130 atha taṃ dṛṣṭvā śaṅkitamanā vyacintayat (when be saw him, be became anxious and reflected)
Ven. I, p. 25 devi samuddhatāmarṣair asmābhir āgatāpi bhavatī nopalakṣitā (Madam, by the angry mood I am in, I have not noticed your coming here)
Mudr. III, p. 112 āryeṇaivaṃ sarvato niruddhaceṣṭāprasarasya mama bandhanam iva rājyaṃ na rājyam iva (if mylord in this manner crosses my liberty of movement, my kingdom seems a prison to me, not a kingdom)

【補足2】
実際上、santは真性の分詞〔構文〕にさえも付加されることがある。
Panc. 126 tena mūrkheṇa vānareṇa kruddhena satā… prahāro vihitaḥ (now, that stupid monkey, being in an angry temper, gave a blow)
ibid. 335 so ‘pi karkaṭas tatraiva sthitaḥ sansarpaprāṇān apāharat (while standing on that very spot, the crab etc.)
Mhbh. 1, 166, 2 sa… pūrvam evāgatāṃ / satīṃ dadarśāpsarasaṃ tatra

最後の例文で付加されているsatīは、遠過去の理解を補助する。Panc. 248, l. 7をみよ。

（*訳注）
やや特殊なものであるのか（あるいは特筆すべきでないとされるのか）、文法書では大々的に扱われない。Gonda, J. Remarks on the Sanskrit Passive, Leyden: E. J. Brill, 1951.で少し触れられている。 →tips

365. Absolute cases.

As the participle is an adjective noun, it needs must rest on some substantive, of which it is the predicate, and with which it is to agree in gender, number and case (27). We may call this substantive the subject of the participle. When being a pronoun, it is often not expressed (10), as little when a general subject. But, whether understood or expressed, it is likely to form part of the chief sentence, and by its noun-case, which is at the same time that of the participle, it marks the nature of the logical relation, which exists between the principal action and the subordinate one.

Yet, the participial employment is not restricted to the case, that the subject of the participle occurs in the chief sentence. In Sanskrit, like many other languages, it extends also to the absolute cases, by which name one denotes the participle with its subject, if they are but loosely connected with the principal sentence, their noun-case not being grammatically dependent on any word or phrase in the chief sentence. Sanskrit has two absolute cases: the locative and the genitive. Of these, the former is the general one, the latter has a much narrower employment.

365. 絶対処格・属格

分詞は形容詞＝名詞であるため、それが述語となっており、性・数・格が一致した、何らかの実名詞に基づいていなければならない（27）。我々はこの実名詞を〈分詞にとっての主語〉（subject of the participle）と呼称する。代名詞である場合、それは一般的な主題であるときほど少なく、しばしば表現されない（10）。けれども、〔分詞の主語は、暗黙裡に〕理解されているか表現されているかに関係なく、それは主文の一部をなす可能性が高く、その名詞格によって、分詞のそれと同時に、主である行為と従属する行為の間にある論理的関係の性質を示す。

もっとも、分詞的用法は、主幹文で用いられる〈分詞にとっての主語〉の格に制限されない。サンスクリットでは、他の諸言語と同じように、これは、主文とゆるやかに接続しているがそれらの名詞格はいずれの主文の語句にも文法的に依存していない場合、の絶対格にも適用され、分詞とその主語を表す。サンスクリットは2つの絶対格をもつ：絶対処格（absolute locative）と絶対属格（- genitive）である。これらのうち、前者が一般的なもので、後者は用途が狭い。

366. Absolute locative.

The absolute locative is a very frequent idiom. It is the Sanskrit counterpart of the Latin absolute ablative and the like genitive of Greek. {P. 2, 3, 37.} It shares the whole manysidedness of signification of the participial employment. In other terms, it is equivalent to any kind of subordinate sentence: temporal, modal, causal, conditional, hypothetical, concessive, etc.

Examples: Kathâs. 5, 106 divaseṣu gacchatsu (time going), ibid. 28, 134 etasmin mṛte rājasute ko ‘rthā mamāsubhiḥ (that prince being dead, what care I for my own life?), Çâk. I paurave vasumatīṃ śāsati (while a Paurava rules the land), Daç. 118 tamasi vijṛmbhite… utthite kṣapākare… yathocitaṃ śayanīyamabhaje (when darkness had spread and the moon had risen, I went to bed), Çâk. I karṇaṃ dadāty abhimukhaṃ mayi bhāṣamāṇe (she hearkens, when I speak in her presence), Hit. 96 evam uktavati dṛte (after the messenger had thus spoken), Nala. 5, 33 vṛte tu naiṣadhe bhaimyā lokapālā mahaujasaḥ… nalāyāṣṭau varāndaduḥ (Nala having been chosen by the daughter of Bhîna, —), Panc. 17 athopasṛtya damanako nirdiṣṭa āsane piṅgalakaṃ praṇamya prāptānujña upaviṣṭaḥ.

366. 絶対処格

絶対処格（absolute locative）は頻出する語法である。これはラテン語の絶対奪格（absolute ablative）や古代ギリシャ語の絶対属格（absolute genitive）のサンスクリット版である（P. 2, 3, 37）。これは分詞の使用における意味の多面性すべてをを共有している。言い換えると、これは時間（temporal）、方法（modal）、原因（causal）、条件（conditional）、仮定（hypothetical）、譲歩（concessive）など、あらゆる種類の従属文と等しい。

例文：
Kathâs. 5, 106 divaseṣu gacchatsu (time going)
ibid. 28, 134 etasmin mṛte rājasute ko ‘rthā mamāsubhiḥ (that prince being dead, what care I for my own life?)
Çâk. I paurave vasumatīṃ śāsati (while a Paurava rules the land)
Daç. 118 tamasi vijṛmbhite… utthite kṣapākare… yathocitaṃ śayanīyamabhaje (when darkness had spread and the moon had risen, I went to bed)
Çâk. I karṇaṃ dadāty abhimukhaṃ mayi bhāṣamāṇe (she hearkens, when I speak in her presence)
Hit. 96 evam uktavati dṛte (after the messenger had thus spoken)
Nala. 5, 33 vṛte tu naiṣadhe bhaimyā lokapālā mahaujasaḥ… nalāyāṣṭau varāndaduḥ (Nala having been chosen by the daughter of Bhîna, —)
Panc. 17 athopasṛtya damanako nirdiṣṭa āsane piṅgalakaṃ praṇamya prāptānujña upaviṣṭaḥ

367.

It is not necessary, that the predicate of the absolute locative be a participle. It may be also a noun (adjective or substantive). Often, however, sant, vartamāna, sthita etc. are added.

Examples of sant etc. added to the participle or noun. Panc. 242 sūryodaye ‘ndhatāṃ prāpteṣūlūkeṣu satsu (at day-break, when the owls had become blind) [cp. 364 R. 2], ibid. I, 310 rātrau dīpaśikhākāntir na bhānāv udite sati (it is at night-time that the light of the lamp is pleasant, not when the sun has risen), ibid. 56 the king says to his daughter putrī tvayi duhitari vartamānāyāṃ nārāyaṇe bhagavati jāmātari sthite tatkim evaṃ yujyate yatsarve pārthivā mayā saha vigrahaṃ kurvanti (my child, as you are my daughter, and Lord Vishṇu my son-in-law, how etc.)

Examples of a nominal predicate without auxiliary. Panc. 62 etatsaraḥ śīghraṃ śoṣaṃ yāsyati / asmin śuṣke… ete nāśaṃ yāsyanti (this lake will soon become dry, when it will be dry, they will perish), Bhoj. 12 rājñi dharmiṇi dharmiṣṭhāḥ pāpe pāpaparāḥ sadā [viz. prajāḥ] (if the king be virtuous, the subjects will be virtuous, if wicked, they too will be fond of wickedness), Çâk. V kathaṃ dharmakriyāvighnaḥ satāṃ rakṣitari tvayi (— while you are the protector), Prabodh, II, p. 39 kāmakrodhādiṣu pratipakṣeṣu kutreyamudeṣyati tathāpi laghīyasy api ripau nānavahitena jigīṣuṇā bhāvyam (as Love, Anger etc. are her adversaries, how will she [Vishṇubhakti] march against them? Nevertheless, no one I who is desirous of victory, must be careless, even if his enemy is rather weak).

367. 絶対処格＋助動詞

絶対処格の述語が分詞である必要はなく、名詞（形容詞・実名詞）であってもよい。実際、しばしば〔助動詞の〕santやvartamāna、sthitaなどが付加される。

・分詞・名詞に付加されるsant等
Panc. 242 sūryodaye ‘ndhatāṃ prāpteṣūlūkeṣu satsu (at day-break, when the owls had become blind) [cp. 364 R. 2]
ibid. I, 310 rātrau dīpaśikhākāntir na bhānāv udite sati (it is at night-time that the light of the lamp is pleasant, not when the sun has risen)
ibid. 56 the king says to his daughter putrī tvayi duhitari vartamānāyāṃ nārāyaṇe bhagavati jāmātari sthite tatkim evaṃ yujyate yatsarve pārthivā mayā saha vigrahaṃ kurvanti (my child, as you are my daughter, and Lord Vishṇu my son-in-law, how etc.)

・助動詞のない名詞述語
Panc. 62 etatsaraḥ śīghraṃ śoṣaṃ yāsyati / asmin śuṣke… ete nāśaṃ yāsyanti (this lake will soon become dry, when it will be dry, they will perish)
Bhoj. 12 rājñi dharmiṇi dharmiṣṭhāḥ pāpe pāpaparāḥ sadā [viz. prajāḥ] (if the king be virtuous, the subjects will be virtuous, if wicked, they too will be fond of wickedness)
Çâk. V kathaṃ dharmakriyāvighnaḥ satāṃ rakṣitari tvayi (— while you are the protector)
Prabodh, II, p. 39 kāmakrodhādiṣu pratipakṣeṣu kutreyamudeṣyati tathāpi laghīyasy api ripau nānavahitena jigīṣuṇā bhāvyam (as Love, Anger etc. are her adversaries, how will she [Vishṇubhakti] march against them? Nevertheless, no one I who is desirous of victory, must be careless, even if his enemy is rather weak)

368.

Occasionally the subject in the absolute locative is understood, as evaṃ sati ([this] being so), tathānuṣṭhite (after [this] had been performed in this way). Of course, it is always wanting with impersonal verbs, as Daç. 107 tenābhyupagate (after his having consented), Mhbh. 1, 154, 21 gantavye na ciraṃ sthātum iha śakyam (since we must start, we cannot stay here long), ibid. 1, 150, 4 vidite dhṛtarāṣṭrasya dhārtarāṣṭro na saṃśayaḥ / dagdhavān pāṇḍudāyādān.

368. 絶対処格における主語の省略

時に、絶対処格の主語は、evaṃ sati（〔これは〕そのようなものである）やtathānuṣṭhite（後に〔これは〕この方法で行われた）のように〔主語に相当する語を欠き、暗示されるもの（＝implied）として〕解されることがある。もちろん、非人称の動詞は以下のように常に主語を欠いている：
Daç. 107 tenābhyupagate (after his having consented)
Mhbh. 1, 154, 21 gantavye na ciraṃ sthātum iha śakyam (since we must start, we cannot stay here long)
ibid. 1, 150, 4 vidite dhṛtarāṣṭrasya dhārtarāṣṭro na saṃśayaḥ / dagdhavān pāṇḍudāyādān

369. Absolute genitive.

Sometimes the absolute genitive is a concurrent idiom of the absolute locative. It is far from bearing the general character of the latter. It is limited, indeed, to the expression of some action, not cared for while performing the main action. Sometimes the absolute genitive may be rendered by „though, notwithstanding, in spite of” and the like, sometimes it is simply pointing out, which action is going on at the time when the main action intervenes, then we may translate it by „while” or „as.” Other restrictions of its employment are: 1. its predicate must have a durative meaning, and is therefore in most cases a participle of the present, or at least a partic. or adjective, which does duty as such; 2. its subject must be a person. Upon the whole, the absolute genitive is usually found in standing phrases (*1).

According to P. 2, 3, 38 the absolute genitive is expressive of some action not cared for, while performing the action of the chief sentence. The commentary illustrates this rule by the example rudataḥ prāvrājīt which is interchangeable with rudati prā-, because it means rudantaṃ putrādikamanādṛtyu pravrajitaḥ (he has forsaken the world not caring for the tears of his family). (*2).

Examples: 1. the gen. = though, in spite of, notwithstanding. Panc. 193 yadete mayā pṛṣṭāḥ sacivāstāvadatra sthitasyāpi tava tatparīkṣārtham (that I have asked them, though you were here, was but to make a trial), Mudr. III, p. 124 nandāḥ… paśava iva hatāḥ paśyato rākṣasasya (— under the very eyes of Râxasa), Panc. 152 mūṣkaḥ] pazyato me paribhraman, Mhbh. 1, 102, 70 vicitravīryas taruṇo yakṣmaṇā samagṛhyata / suhṛdāṃ yatamānānāmāptaiḥ saha cikitsakaiḥ / jagāma… yamasādanam (Vicitravîrya became consumptive, when being young, and died in spite of the efforts of his friends and skilled physicians), R. 2, 100, 4 na hi tvaṃ jīvatas tasya vanamāgantum arhasi (do not go to the forest during his lifetime [= eo vivo]). In the last example the notion of disregard appears, if one eliminates the negation: »the action of going to the forest though he is living, must not be done by you.” (*3).

2. the gen. is expressive of a situation, existing at the time, when the main action intervenes, Eng. while, as. Panc. 131 evaṃ vadatas tasya sa lubdhakas tatrāgatya… nibhṛtaḥ sthitaḥ (while he was speaking thus, the said hunter came and concealed himself), ibid. 44 the barber’s wife asks her friend nāyaṃ pāpātmā mama gatāyā utthitaḥ (the rogue [she means her husband] has not risen [from his couch] during my absence, has he?), Kathâs. 18, 356 iti cintayatastasya tatra toyārthamāyayuḥ… striyaḥ (while he reflected thus, females came), ibid. 3, 11 teṣāṃ nivasatāṃ tatra… tīvro durmikṣaḥ samajāyata.

Rem. 1. Between these two different kinds of absolute genitive there are, of course, interjacent links. The anâdara of the action conveyed by the absolute genitive may be more than simple independence and less than full disregard. Mbbh. 1, 153, 7 aham enaṃ hanaṣyāmi prekṣantyāste sumadhyame »I shall kill him, beautiful lady, and even in your presence,” here the absolute turn denotes the easiness of the enterprise. (*4)

Rem. 2. The absolute genitive seems to be very rare in the archaic dialect. (*5)

(*1)
These rules have chiefly been fixed by F. de Saussure in his valuable and exhaustive treatise de l'emploi du genitif absolu en Sanscrit.
The rule of the subject being a person is violated Kumâras. 1, 27 anantapuṣpasya madhorhi cūte dvirephamālā saviśeṣas aṅgā (though spring has an immense variety of flowers, the rows of bees cling especially to the âmra-flower), unless it be supposed that Kâlidâsa means the personified Spring. — In this passage of the Râmâyaṇa (3, 11, 58) tato bhktavatāṃ teṣāṃ viprāṇāmilvalo ‘bravīt / vātāpe niṣkramasveti a participle of the past in -tavant is the predicate.

(*2)
Pâṇini’s sûtra runs thus: ṣaṣṭhī cānādare. The preceding s. 37 yasya ca bhāvena bhāvalakṣaṇam enjoins the employment of the absolute locative. Now, s. 38 allows the genitive too, but only for the case, that there is to be expressed anādara. One may ask, what is the exact meaning of this term. Does it mean »disregard,” or has it rather a more general import, that of »indifference?” The former interpretation needs implies the participial action being known to the agent of the main notion, but this is no requisite to the latter. If we consider the practice of Sanskrit phraseology, it becomes very probable, we must take anādara in its widest sense. Then all cases of absolute genitive may range under it. In such phrases as R. 1, 60, 15 saśarīro nareśvaraḥ / divaṃ jagāma kākutstha munonāṃ paśyatāṃ tadā (under the eyes of the mums, the king [Triçanku] ascended to heaven) the anâdara is to be found in this, that the chief action is going on quite independently of the circumstance, that the holy men were its spectators. Then, the term anâdara holds also good for the case, that the absolute genitive is merely expressive of the situation.
The Mahâbhâshya has no comment on our rule, the Kâtantra does not mention it at all, see Trilocanadâsa on Kât. 2, 4, 34 (p. 499 of Eggeling’s ed.).

(*3)
See de Saussure, p. 23. In the same book, p. 63-74 plenty of instance, prove the frequency of the phrase paśyatas tasya and the like.

(*4)
de Saussure, p. 24 and 25 quotes a few passages pointing to the fact, that the absolute gen. occasionally may answer to fr. pour peu que = for aught.

(*5)
The oldest instance of it, known to de Saussure, is Maitrâyaṇîyopanishad 1, 4 miṣato bandhuvargasya mahatīṃ śriyaṃ tyaktvāsmāllokādamuṃ lokaṃ prayātāḥ. Another instance from the archaic dialect is Âp. Dharm. l, 2, 7, 13 paśyato ‘sya, cp. the foot-note on p. 288 above.

369. 絶対属格

絶対属格（absolute genitive）は、絶対処格と同じはたらきをすることはあるが、これは絶対処格の一般的特徴をほとんど持たない。実際これは、〔文の〕主幹となる行為を行う間には軽視されている或る行為を表すことに限定されている。〔なので、〕絶対属格は「…にもかかわらず」の語などで翻訳されることがある。また、主幹となる行為が〔絶対属格の指示する行為とごっちゃに、文中に〕入っている場合、〔主行為とは別の〕どの行為が同時に〔並行して〕起こっているのかを指示するだけの場合もあるので、「…する間に」（while）や「…しながら」（as）で訳すこともある。他の用法の制限は以下の通り：
1. その述語は継続相（durative）の意味を持たねばならない。したがって、ほとんどの場合は現在分詞であるか、少なくとも、現在分詞としてはたらく分詞か形容詞である。
2. その主語は人でなければならない。
全体として、絶対属格はふつう慣用句に見られる（*1）。

P. 2, 3, 38によれば、絶対属格は、主文の行為が行われている間には軽視されている何らかの行為を表す。その注釈は、rudataḥ prāvrājītはrudantaṃ putrādikam anādṛtyu pravrajitaḥ（he has forsaken the world not caring for the tears of his family）を意味するのでrudati prā-と交換可能である、という例によってこの規則を説明している（*2）。

例文：
1. 「…にもかかわらず」
Panc. 193 yadete mayā pṛṣṭāḥ sacivāstāvadatra sthitasyāpi tava tatparīkṣārtham (that I have asked them, though you were here, was but to make a trial)
Mudr. III, p. 124 nandāḥ… paśava iva hatāḥ paśyato rākṣasasya (— under the very eyes of Râxasa)
Panc. 152 mūṣkaḥ] pazyato me paribhraman
Mhbh. 1, 102, 70 vicitravīryas taruṇo yakṣmaṇā samagṛhyata / suhṛdāṃ yatamānānāmāptaiḥ saha cikitsakaiḥ / jagāma… yamasādanam (Vicitravîrya became consumptive, when being young, and died in spite of the efforts of his friends and skilled physicians)
R. 2, 100, 4 na hi tvaṃ jīvatas tasya vanamāgantum arhasi (do not go to the forest during his lifetime [= eo vivo])

最後の例では、否定辞を除去すると軽視の観念が現れる：「彼が生きているというのに森へ行くという行いは、あなたの為してはならないことである」（the action of going to the forest though he is living, must not be done by you）（*3）。

2. 主行為が行われるとき、同時に存在する状況を表すgen.：「…する間に」や「…しながら」
Panc. 131 evaṃ vadatas tasya sa lubdhakas tatrāgatya… nibhṛtaḥ sthitaḥ (while he was speaking thus, the said hunter came and concealed himself)
ibid. 44 the barber’s wife asks her friend nāyaṃ pāpātmā mama gatāyā utthitaḥ (the rogue [she means her husband] has not risen [from his couch] during my absence, has he?)
Kathâs. 18, 356 iti cintayatastasya tatra toyārthamāyayuḥ… striyaḥ (while he reflected thus, females came)
ibid. 3, 11 teṣāṃ nivasatāṃ tatra… tīvro durmikṣaḥ samajāyata

【補足1】
これら2つの異なる種類の絶対属格間には、もちろん、ある種のつながりがある。絶対属格によって伝達される行為のanādara（軽視）は、単純な非依存（independence）以上のもので、完全な無視（disregard）ではない。
Mbbh. 1, 153, 7 aham enaṃ hanaṣyāmi prekṣantyāste sumadhyame （彼を殺しましょうとも、美しき女よ、あなたの目の前であってもです）

ここで絶対構文は、企ての容易さを表している（*4）。

【補足2】
絶対属格は、ヴェーダ語では非常に稀なようである（*5）。

（*1）
これらの規則は主に、F. de Saussureの価値ある、徹底した論考de l'emploi du genitif absolu en Sanscrit（1881）で扱われている。
人物であるところの主語に関する規則は、Kālidāsaが擬人化された「春」を意味していると想定するならば別であるが、以下の用例に反している：
Kumâras. 1, 27 anantapuṣpasya madhorhi cūte dvirephamālā saviśeṣas aṅgā (though spring has an immense variety of flowers, the rows of bees cling especially to the âmra-flower)

Rāmayaṇaの以下の一節では、過去分詞-tavantが述語となっている：
R. 3, 11, 58 tato bhktavatāṃ teṣāṃ viprāṇāmilvalo ‘bravīt / vātāpe niṣkramasveti

（*2）
Pāṇiniのsūtraは“ṣaṣṭhī cānādare”となっている（P. 2, 3, 38）。前のs. 37 yasya ca bhāvena bhāvalakṣaṇamが絶対処格に言及している。ところでs. 38は、“anādara”が表される場合に限り、gen.をも許容する。この〔anādaraという〕語の意味は何であろうか？　軽視（disregard）を意味するのか、あるいはより一般的な意味である「無関心」（indifference）なのか？　前者の解釈は、分詞で表される行為が、文の主行為の行為者に知られていることが暗示されている必要があるけれども、後者にはその必要がない。サンスクリットの言い回しの実際を考慮すると、広い意味でanādaraをとらねばならないだろう。そうすると、絶対属格のすべてのケースはその下に連なることになる。例えば以下の句では、聖人たちがそれを見ているという状況とは全く関係なく文の主行為が進行している、というところにanādaraが見いだされる：
R. 1, 60, 15 saśarīro nareśvaraḥ / divaṃ jagāma kākutstha munonāṃ paśyatāṃ tadā (under the eyes of the mums, the king [Triçanku] ascended to heaven)

よって、anādaraという用語は、絶対属格が単に状況を表す場合にも当てはまる。Mahābhāṣyaはこれらの規則について注釈しておらず、Kātantraは一部にしか言及していない。Trilocanadāsa on Kât. 2, 4, 34 (p. 499 of Eggeling’s ed.)をみよ。

（*3）
de Saussure, p. 23を参照せよ。同書p. 63-74には、paśyatas tasyaの類が頻出するということが、多くの用例から示されている。

（*4）
de Saussure, p. 24-25は、絶対属格がフランス語のpour peu que（＝「…の場合」）に対応することがある、という事実を指摘するいくつかの節を引用している。

（*5）
de Saussureの知る最も古い用例は以下の通り：
Maitrâyaṇîyopanishad 1, 4 miṣato bandhuvargasya mahatīṃ śriyaṃ tyaktvāsmāllokādamuṃ lokaṃ prayātāḥ

ヴェーダ関連からの別の用例は以下の通り：
Âp. Dharm. l, 2, 7, 13 paśyato ‘sya

上の脚注も参照のこと。

370.

Apart from this absolute genitive, Sanskrit upon the whole shows a preference for employing genitives of the participle, either as dative-like genitives (129) or when depending on some substantive. The frequency of this turn makes it sometimes difficult to distinguish between the absolute and the not-absolute construction.

The semi-absolute genitive.

In some phrases both seem to mingle. For them we may use the term of semi-absolute construction, for the logical relation between the genitive and the principal sentence, though not wholly wanting, is very loose, indeed. (*1) Here are some instances. Panc. 154 evaṃ cintayato mahākaṣṭena sa divaso vyatikrāntaḥ (»he thinking so” or »for him as he thought so” the day passed slowly), Daç. 144 iha ca no vasantīnāṃ dvādaśa samāḥ samatyayuḥ, and so regularly to denote »while somebody was doing so and so, some other arrived, the son rose or set, time passed etc.” See f. i. Panc. 56, l. 1, R. 5, 11, 68, Kathâs. 15, 123, R. 2, 62, 19, ibid. 85, 14. This idiom borders on that, treated 128 R. 2.

Of a somewhat different nature are such instances as Mudr. V,. p. 180 candraguptasya viketuradhikaṃ lābhamicchataḥ / kalpitā mūlyam eteṣāṃ krūreṇa bhavatā vayam (as Candragupta in selling them [the jewels], desired an exorbitant profit, you, cruel man, have made ourselves the price), Panc. 162 tad enaṃ muktvā mama jīvantyā nānyaḥ pāṇiṃ grahīṣyati, Çâk. I karaṃ vyādhunvantyāḥ pibasi ratisarvasvam adharam, Nâgân. I, p. 8 tan nivāsayogyam idaṃ tapovanaṃ manye bhaviṣyatīha vasatām asmākaṃ nirvṛtiḥ. In the first of these examples the genitive may be accepted as a dative-like one (129), in the remaining it depends on a noun (pāṇim, mama understood, nirvṛtiḥ). Likewise Nala. 24, 15, Panc. 57 yadi mama sthānārtham udgatasya mṛtyur bhaviṣyati, etc. etc. Cp. also the foot-note on p. 94 of this book. (126)

Rem. The differences between the absolute and the semi-absolute genitives are sometimes very small, indeed. Panc. 156 evaṃ me cintayatas te bhṛtyā mama śatrūṇāṃ sevakā jātāḥ, here the absolute turn would be doubtful but for the pronoun of the 1st person repeated. That in such phrases, as »while A. was doing this, B. arrived,” the genitive is thought by Sanskrit-speakers an absolute one, is proved by this, that the absolute locative is used too. Mhbh. 1, 169 1 vasatsu teṣu pracchannaṃ pāṇḍaveṣu mahātmasu / ājagāmātha tāndraṣṭuṃ vyāṣaḥ, Kathâs. 42, 165 athaitasyāṃ ca mayi ca… maraṇādhyavasāyinyorāgatas tvam ihādhunā.

(*1)
See de Saussure p. 33-41.

370. 属格と絶対属格の境界および判別

この絶対属格は別として、サンスクリットは全体として、分詞のgen.を、dat.的gen.（129）か、あるいは何らかの実名詞に係るものとして用いる傾向を呈している。この言い回しの頻繁さは、絶対構文と非-絶対構文との間の区別を難しくすることがある。

○半-絶対属格（semi-absolute genitive）

一部の句では、〔abs.と非abs.の〕両方が混じり合っているように見える。これらに関して、gen.と主文の間の論理的関係は完全に途切れているわけではないけれども、実際にはかなり緩やかであるため、半-絶対構文（semi-absolute construction）という用語を用いる（*1）。以下に例を挙げる：
Panc. 154 evaṃ cintayato mahākaṣṭena sa divaso vyatikrāntaḥ (»he thinking so’’ or »for him as he thought so’’ the day passed slowly)
Daç. 144 iha ca no vasantīnāṃ dvādaśa samāḥ samatyayuḥ

また、ごく一般的に、「誰かが何事かをしている間に〈他の誰かが到着した〉〈日が昇った・沈んだ〉〈時間が経過した〉…etc.」を表す。Panc. 56, l. 1, R. 5, 11, 68, Kathâs. 15, 123, R. 2, 62, 19, ibid. 85, 14を参照せよ。これに隣接する語法については128-補足2で扱っている。

やや性質の異なる用例は以下の通り：
Mudr. V,. p. 180 candraguptasya viketuradhikaṃ lābhamicchataḥ / kalpitā mūlyam eteṣāṃ krūreṇa bhavatā vayam (as Candragupta in selling them [the jewels], desired an exorbitant profit, you, cruel man, have made ourselves the price)
Panc. 162 tad enaṃ muktvā mama jīvantyā nānyaḥ pāṇiṃ grahīṣyati
Çâk. I karaṃ vyādhunvantyāḥ pibasi ratisarvasvam adharam
Nâgân. I, p. 8 tan nivāsayogyam idaṃ tapovanaṃ manye bhaviṣyatīha vasatām asmākaṃ nirvṛtiḥ

これら例文のうち最初のものでは、gen.がdat.的なもの（129）として見なされており、残りの例文では名詞（pāṇim、mama＝nirvṛtiḥ）に係る。Nala. 24, 15やPanc. 57 yadi mama sthānārtham udgatasya mṛtyur bhaviṣyatiなども同様。126の脚注も参照のこと。

【補足】
絶対属格と半-絶対属格の間の差異は、実際には、とても小さいことがある。
Panc. 156 evaṃ me cintayatas te bhṛtyā mama śatrūṇāṃ sevakā jātāḥ

ここで、1st.の代名詞が繰り返されていなかったならば、絶対構文は疑わしいであろう。「Aがこれを行っている間、Bが到着した」のような句では、サンスクリット話者はgen.を絶対構文と考える、ということがこのことから示されている。絶対処格についても同様。
Mhbh. 1, 169 1 vasatsu teṣu pracchannaṃ pāṇḍaveṣu mahātmasu / ājagāmātha tāndraṣṭuṃ vyāṣaḥ
Kathâs. 42, 165 athaitasyāṃ ca mayi ca… maraṇādhyavasāyinyorāgatas tvam ihādhunā

（*1）
de Saussure, p. 33-41をみよ。

371. The absolute turn admissible, even if its subject occurs also in the main sentence.

It is no hindrance to the absolute construction, if its subject is a word, occurring also in the main sentence. Panc. 67 evaṃ cintayatas tasya śaśako mandaṃ mandaṃ gatvā praṇamya tasyāgre sthitaḥ, here tasya, the subj. of cintayataḥ means the lion, tasyāgre the same lion. Kathâs. 29, 77 kadarthayati māmeṣā tavāmbā tvayy api sthite, here the absolute loc. is used, though its subject tvayi is also represented in the main sentence by tava. Cp. R. 3, 57, 2; Nala. 5, 33.

371. 絶対構文は分詞主語が主文に出てくる場合でも認められる

分詞主語が主文に出てくる単語である場合でも、絶対構文には支障がない。
Panc. 67 evaṃ cintayatas tasya śaśako mandaṃ mandaṃ gatvā praṇamya tasyāgre sthitaḥ

ここで、cintayataḥの主語であるtasyaはライオンを、tasyāgreはその同じライオンを意味する。
Kathâs. 29, 77 kadarthayati māmeṣā tavāmbā tvayy api sthite

ここで、絶対構文が用いられているが、その主語tvayiは、主文ではtavaで代置されている。R. 3, 57, 2およびNala. 5, 33も参照せよ。

372. Semi-absolute instrumental.

The semi-absolute employment must also be stated for the instrumental. Here are some instances. Kathâs. 29, 55 sakhi bhuktaiḥ phalair etair jarā na te bhaviṣyati (by eating these fruits you will enjoy eternal youth), R. 2, 64, 18 sa coddhṛtena bāṇena sahasā svargam āsthitaḥ (as soon as the arrow had been drawn out, he mounted to heaven), Panc. 57 subhage samastaiḥ śatrubhir hatair annaṃ pānaṃ cāsvādayiṣyāmi (my dear, I will not take either food or drink until after having killed all the enemies), ibid. 178 bhadra na bhetavyam asmadvidhair mitrair vidyamānaiḥ (do not fear, with such friends as we are), Kathâs. 55, 213 dṛṣṭayā vindhyavāsinyā patnīputrau tvam āpsyasi, Panc. 194 tair jjātaiḥ parapakṣaś ca vaśyo bhavati (Lat. his cognitis et tui et adversarii tibi obnoxii erunt). In all of them the absolute locative might have been used. The instrumental represents the action, expressed by the participle, as the cause or motive or means of the main action, and in this respect it shows a close affinity to the Latin absolute ablative.

372. 半-絶対具格（semi-absolute instrumental）

半-絶対構文は、inst.についても記述されねばならない。いくつか用例を出そう：
Kathâs. 29, 55 sakhi bhuktaiḥ phalair etair jarā na te bhaviṣyati (by eating these fruits you will enjoy eternal youth)
R. 2, 64, 18 sa coddhṛtena bāṇena sahasā svargam āsthitaḥ (as soon as the arrow had been drawn out, he mounted to heaven)
Panc. 57 subhage samastaiḥ śatrubhir hatair annaṃ pānaṃ cāsvādayiṣyāmi (my dear, I will not take either food or drink until after having killed all the enemies)
ibid. 178 bhadra na bhetavyam asmadvidhair mitrair vidyamānaiḥ (do not fear, with such friends as we are)
Kathâs. 55, 213 dṛṣṭayā vindhyavāsinyā patnīputrau tvam āpsyasi
Panc. 194 tair jjātaiḥ parapakṣaś ca vaśyo bhavati (Lat. his cognitis et tui et adversarii tibi obnoxii erunt)

これらすべてで絶対処格が用いられている。inst.は、〔文の〕主行為の原因（cause）、動機（motive）、手段（mean）のような分詞で表される行為を表すので、この点では、ラテン語の絶対奪格（absolute ablative）とかなりの類似性がある。

373. Participle added to a verb of affection of mind.

Other participial idioms are:

I. The participle added to a verb, expressive of some affection of mind, to signify the motive of the affection. Panc. 149 kiṃ na lajjasa evaṃ bruvāṇaḥ (do you not feel ashamed at speaking thus?), ibid. 147 śocitavyas tvaṃ garvaṃ gataḥ (one must pity you for having become proud), ibid. 112 anayor virodhaṃ vitanvatā tvayā sādhu na kṛtam (you have not done well by kindling discord between them), Mhbh. 1, 145, 9 tān rājyaṃ pitṛtaḥ prāptān dhṛtarāṣṭro na mṛṣyate (Dhrt. cannot endure their having obtained the kingdom from their father’s side), Mahâv. I, p. 18 spṛhayāmi rāmabhadrālaṅkṛtāya rājñe daśarathāya.

373. 精神的衝動を表す動詞に付加される分詞

1. 精神にとっての何らかの衝動を表す動詞に付加される分詞は、その衝動の原動力（affection）を表す。
Panc. 149 kiṃ na lajjasa evaṃ bruvāṇaḥ (do you not feel ashamed at speaking thus?)
ibid. 147 śocitavyas tvaṃ garvaṃ gataḥ (one must pity you for having become proud)
ibid. 112 anayor virodhaṃ vitanvatā tvayā sādhu na kṛtam (you have not done well by kindling discord between them)
Mhbh. 1, 145, 9 tān rājyaṃ pitṛtaḥ prāptān dhṛtarāṣṭro na mṛṣyate (Dhrt. cannot endure their having obtained the kingdom from their father’s side)
Mahâv. I, p. 18 spṛhayāmi rāmabhadrālaṅkṛtāya rājñe daśarathāya

374. Predicative accusative and nominative expressed by a participle or a noun used as such.

II. The participle, which expresses the predicate of the object of the verbs of seeing, hearing, knowing, thinking, feeling, conceiving, wishing and the like. Since, of course, it must agree with the object, it is an accusative with the active voice, but a nominative with the passive of the chief verb (6). So it is said māṃ praviśantam apaśyat (he saw me enter), pass. aham anena praviśann adṛśye. By using some other noun instead of the participle, we get the idiom, mentioned 32 c.), f. i. māṃ yuvānam apaśyat (he saw me being young = he saw, I was young).

This much used accusative with participle is the counterpart of Latin acc. with infinitive., which construction does not exist in Sanskrit (390 R. 2). Concurrent idioms are the oratio directa with iti and relative sentences with the conjunctions yad or yathā (491 foll).

Examples: a.) with an active chief verb. Panc. 51 kāñcid rājakanyāṃ kareṇukārūḍhāṃ… samāyātāṃ dṛṣṭavantau (they saw some princess approaching on elephant’s back), Mudr. IV, p. 158 na māṃ dṛrī bhavantam icchati (the prince does not desire my being far), Çâk. IV vetsi na mām upasthitam (you do not know, I am near), Hit. 2 sa bhūpatir ekadā kenāpi paṭhyamānaṃ ślokadvayaṃ śuśrāva (once the king heard somebody read two çlokas), Kathâs. 9, 74 śabareṇa haṭhākrāntamaṭavyāṃ sarpamaikṣata, Çâk. VII aṅgulīyakadarśanād ṛḍhapūrvāṃ tadduhitaram avagato ‘ham (on seeing the ring, I remembered that I had wedded his daughter). As to the last examples cp. 14, VIIly.

b.) with a passive chief verb. Mudr. III, p. 120 kasmād āryeṇāpakrāmann upekṣitaḥ (why have you overlooked his withdrawal?), R. 3, 67, 16 Jaṭâyu tells Râma, he has seen the carrying off of Sîtâ hriyamāṇā mayā dṛṣṭā rāvaṇena, Kathâs. 41, 4 mitreṇa kathito ‘dhunā… amuṣya bhrātā deśāntare mṛtaḥ (a friend has now told him, his brother died abroad), Çâk. III gāndharveṇa vivāhena bahyvo rājarṣikanyakāḥ / śrūyante pariṇītāstāḥ pitṛbhiś cābhinanditāḥ.

Predicative genitive.

Rem. If not a chief verb, but a nomen actionis is attended by the predicate of its object, both the object and its predicate are put in the genitive [110]. Panc. 67 the animals of the forest have engaged themselves to send every day one among them to the lion for food; when it was the turn of the hare, she went to the lion and said, she with four other hares had been sent by the animals, mama laghutarasya prastāvaṃ vijñāya »as they knew me to be reputed [a] rather insignificant [animal]”, Mâlav. I, p. 18 rājñaḥ samakṣamevāvayor adharottarayor vyaktir bhaviṣyati (in the very presence of the king it will appear which of us is superior and which inferior).

374. 分詞や分詞のはたらきをする名詞で表される述語的acc./nom.

2. 「見る」「聞く」「知る」「考える」「感じる」「思う」「願う」などの動詞の目的語にとっての述語を表す分詞。もちろん、それは目的語と一致しなければならないので、主動詞が能動態の場合はacc.であるが、受動態の場合はnom.である（6）。例えば、能動態ではmāṃ praviśantam apaśyat（彼は私が入ってくるのを見た）、受動態ではaham anena praviśann adṛśyeとなる。分詞の代わりに他の或る名詞を用いると、32-cに言及したイディオムが得られる。例えばmāṃ yuvānam apaśyat（he saw me being young = he saw, I was young）など。

よく用いられるところのacc.＋分詞は、ラテン語におけるacc.＋不定詞構文（サンスクリットには存在しない）の対応物である（390-補足）。これと同じはたらきをするのは、itiを伴う直接話法（oratio directa）と、接続詞yadやyathāを伴う関係文（491以下）である。

例文：
a.) 能動態
Panc. 51 kāñcid rājakanyāṃ kareṇukārūḍhāṃ… samāyātāṃ dṛṣṭavantau (they saw some princess approaching on elephant’s back)
Mudr. IV, p. 158 na māṃ dṛrī bhavantam icchati (the prince does not desire my being far)
Çâk. IV vetsi na mām upasthitam (you do not know, I am near)
Hit. 2 sa bhūpatir ekadā kenāpi paṭhyamānaṃ ślokadvayaṃ śuśrāva (once the king heard somebody read two çlokas)
Kathâs. 9, 74 śabareṇa haṭhākrāntamaṭavyāṃ sarpamaikṣata
Çâk. VII aṅgulīyakadarśanād ṛḍhapūrvāṃ tadduhitaram avagato ‘ham (on seeing the ring, I remembered that I had wedded his daughter)

最後の例については14-7をみよ。

b.) 受動態
Mudr. III, p. 120 kasmād āryeṇāpakrāmann upekṣitaḥ (why have you overlooked his withdrawal?)
R. 3, 67, 16 Jaṭâyu tells Râma, he has seen the carrying off of Sîtâ hriyamāṇā mayā dṛṣṭā rāvaṇena
Kathâs. 41, 4 mitreṇa kathito ‘dhunā… amuṣya bhrātā deśāntare mṛtaḥ (a friend has now told him, his brother died abroad)
Çâk. III gāndharveṇa vivāhena bahyvo rājarṣikanyakāḥ / śrūyante pariṇītāstāḥ pitṛbhiś cābhinanditāḥ

述語的gen.

【補足】
主動詞ではなく動作名詞（nomen actionis）がその目的語の述語となる場合、目的語とその述語が共にgen.に置かれる（110）。
Panc. 67 the animals of the forest have engaged themselves to send every day one among them to the lion for food; when it was the turn of the hare, she went to the lion and said, she with four other hares had been sent by the animals, mama laghutarasya prastāvaṃ vijñāya »as they knew me to be reputed [a] rather insignificant [animal]’’
Mâlav. I, p. 18 rājñaḥ samakṣamevāvayor adharottarayor vyaktir bhaviṣyati (in the very presence of the king it will appear which of us is superior and which inferior)

375. Sanskrit possesses the turn reges exacti = exactio regum.

III. In translating Sanskrit participles, it is some­times necessary to substitute for them infinitives or nouns of action. So the abs. locat. kṛte śāsane may be = »after performing the order.” This idiom, the counterpart of Latin reges exacti = exactio regum, is not rare, especially in the instrumental (*1). So f. i. Nâgân. I, p. 5 kim anenāvastunā cintitena varaṃ tātājñaivānuṣṭhitā (do not reflect on this nonsense, better would it be to act after your father’s injunction), Panc. I, 5 varaṃ jātapreto varamapi ca kanyaiva janitā… na cāvidvān rūpadraviṇaguṇayukto ‘pi tanayaḥ (better is it, that he dies scarcely after being born, better is the birth of a daughter… than an unlearned son etc.). (*2) So often the participle in -ta with kim or alam. R. 2, 36, 30 tad alaṃ devi rāmasya śriyā vihatayā tvayā (therefore cease to destroy Râma’s happiness), Mṛcch. VIII, p. 244 kim anena tāḍitena tapasvinā (why strike this poor fellow?).

(*1)
See de Saussure, p. 94 N. 1.

(*2)
An instance from the archaic dialect may be Ait. Br. 1, 13, 8 sarvo ha vā etena [sc. somena] krīyamāṇena nandati.

375. 翻訳の際に言い換えられる分詞

3. サンスクリットの分詞を〔英語に〕翻訳する際、それらを不定詞や動作名詞で代置する必要のある場合がある。例えば、絶対処格のkṛte śāsaneが“after performing the order”（命令を実行した後に）と訳されるように。この、ラテン語におけるreges exacti＝exactio regumの対応物であるイディオムは、特にinst.では稀でない（*1）。
Nâgân. I, p. 5 kim anenāvastunā cintitena varaṃ tātājñaivānuṣṭhitā (do not reflect on this nonsense, better would it be to act after your father’s injunction)
Panc. I, 5 varaṃ jātapreto varamapi ca kanyaiva janitā… na cāvidvān rūpadraviṇaguṇayukto ‘pi tanayaḥ (better is it, that he dies scarcely after being born, better is the birth of a daughter… than an unlearned son etc.) （*2）

kimやalamを伴う分詞-taがしばしば用いられる。
R. 2, 36, 30 tad alaṃ devi rāmasya śriyā vihatayā tvayā (therefore cease to destroy Râma’s happiness)
Mṛcch. VIII, p. 244 kim anena tāḍitena tapasvinā (why strike this poor fellow?)

（*1）
de Saussure, p. 94 注1をみよ。

（*2）
ヴェーダ語からの用例は以下の通り：
Ait. Br. 1, 13, 8 sarvo ha vā etena [sc. somena] krīyamāṇena nandati

376. Periphrastic employment of participles.

Sometimes participles are expressive of the chief predicate. In this case, auxiliaries are often wanted to denote the person or the tense or the nature of the action. The combination of participle and auxiliary effects a kind of periphrastic conjugation, which sometimes has an emphatic character, and sometimes serves to express special shades of tenses or moods, not to be pointed out by mere flexion.

Rem. It is only the past participles, that may do duty as finite verbs by themselves, without auxiliary. But even this is only admissible, if the subject is evident from the context. For this reason, in the 1st and 2d person the absence of the auxiliary commonly necessitates the expression of the pronoun, and inversely. See 11.

376. 分詞の迂言

分詞は〔文の〕主述語を表すことがある。この場合、しばしば助動詞が、人称・時制や行為の性質を表すために必要とされる。分詞と助動詞はある種の複合活用（periphrastic conjugation）をなす。これは強調の正確をもったり、単なる〔動詞の〕屈折では指示されない、時制や法の特殊な濃淡を表すのに資することがある。

【補足】
助動詞なくしてそれ自身が定動詞としてはたらく分詞は過去分詞のみである。けれども、これが許されるのは、主語が文脈からして明らかな場合だけである。このため、助動詞がない場合、1st.と2nd.では代名詞の表現が必要になるのが一般的である。逆もまた然り。11をみよ。

377. Periphrastic tenses and moods.

We may divide this periphrastic conjugation into the following classes:

I. To the past participle the present asti or bhavati is added, f. i. Prabodh. V, p. 103 hā putrakāḥ gatāḥ stha datta me prativacanam, Mâlat. IV, p. 65 abhyupapannavān asmi. This idiom falls together with the employment of the sole past participle as a past tense, see 336.

II. The past participle is attended by another tense or mood of asti or bhavati.

Here are some examples: Daç. 100 itthaṃ ca mayopamantribho ‘bhūt (and I addressed him with these words), Kathâs. 79, 132 rājāpy uccalito babhūva = rājāpy uccacāla, Mhbh. 1, 42, 34 śrutaṃ hi tena tadabhūt (for he had heard this). — Çâk. V kim uddiśya bhagavatā kāśyapena matsakāśamṛṣayaḥ preritāḥ syuḥ, here the optative of the past is expressed by periphrase, Kathâs. 27, 32 kiṃ mayāpakṛtaṃ rājño bhavet (in what can I have offended the king?). From the archaic dialect I add Ait. Br. 1, 4, 1 yaḥ pūrvam anījānaḥ syāt (he, who has never before performed a sacrifice). Cp. 345.

Rem. By putting bhaviṣyati to the past participle, the future perfect may be expressed. Mhbh. 1, 162, 21 arthau dvāvapi niṣpannau yudhiṣṭhira bhaviṣyataḥ (both purposes will be performed), Prabodh. II, p. 45 tataḥ… śāntir uparatā bhaviṣyati (then Çânti will have departed this life).

III. The participle of the future is accompanied by the auxiliary.

This idiom is almost limited to the archaic dialect. In the brâhmaṇas the participle of the future not rarely joins with bhavati and syāt. Ait. Br. 2, 11, 6 taṃ yatra nihaniṣyanto bhavanti tadadhvaryur barhir adhastād upāsyati (on which spot they are to kill [the victim], there the adhvaryut brows sacred grass [barhis]), Çat. Br. 3, 2, 2, 23 yatra suptvā punar nāvadrāsyan bhavati (when he, after having slept, is not to sleep again), Âcv. Gṛhy. 1, 3, 1 yatra kva ca hoṣyant syāt.

377. 時制・法の迂言

この複合活用を以下のように分類できよう：

1. 過去分詞にPres.のastiやbhavatiを付加するもの
Prabodh. V, p. 103 hā putrakāḥ gatāḥ stha datta me prativacanam
Mâlat. IV, p. 65 abhyupapannavān asmi
このイディオムは、単体の過去分詞を過去時制として用いる用法と近い。336をみよ。

2. √asや√bhūの別の時制・法を伴う過去分詞
Daç. 100 itthaṃ ca mayopamantribho ‘bhūt (and I addressed him with these words)
Kathâs. 79, 132 rājāpy uccalito babhūva = rājāpy uccacāla
Mhbh. 1, 42, 34 śrutaṃ hi tena tadabhūt (for he had heard this)
Çâk. V kim uddiśya bhagavatā kāśyapena matsakāśamṛṣayaḥ preritāḥ syuḥ （ここでは過去のopt.は迂言で表現されている）
Kathâs. 27, 32 kiṃ mayāpakṛtaṃ rājño bhavet (in what can I have offended the king?)
Ait. Br. 1, 4, 1 yaḥ pūrvam anījānaḥ syāt (he, who has never before performed a sacrifice)

【補足】
過去分詞にbhaviṣyatiを付け加えると、未来完了を表す。
Mhbh. 1, 162, 21 arthau dvāvapi niṣpannau yudhiṣṭhira bhaviṣyataḥ (both purposes will be performed)
Prabodh. II, p. 45 tataḥ… śāntir uparatā bhaviṣyati (then Çânti will have departed this life)

3. 助動詞を伴う未来分詞
このイディオムはほぼヴェーダ語に限定されている。ブラーフマナ文献では、未来分詞がbhavatiとsyātに結びついているのは稀ではない。
Ait. Br. 2, 11, 6 taṃ yatra nihaniṣyanto bhavanti tadadhvaryur barhir adhastād upāsyati (on which spot they are to kill [the victim], there the adhvaryut brows sacred grass [barhis])
Çat. Br. 3, 2, 2, 23 yatra suptvā punar nāvadrāsyan bhavati (when he, after having slept, is not to sleep again)
Âcv. Gṛhy. 1, 3, 1 yatra kva ca hoṣyant syāt

378. The continuous action expressed by periphrase.

IV. The participle of the present with āste(*1), tiṣṭhati, vartate, asti, bhavati is expressive of a continuous action and is to be compared with English to be with the partic. in -ing, cittayann āste or tiṣṭhati etc. „he is reflecting,” cittayann bhūt „he has been reflecting,” cittayann āsīt etc. — Panc. 42 kaulikaḥ… svākāraṃ nigūhamāṇaḥ sadaivāste (the weaver was always concealing his disposition), Kathâs. 42, 140 eṣo ‘nayā krīḍann āsta (he was sporting with her); Daç. 156 nṛpātmajā tu… rudanty eva sthāsyati (but the princess will not cease weeping), Panc. 330 sā yatnena rakṣyamāṇā tiṣṭhati (she is being guarded carefully); Mhbh. 1, 11, 5 tasyāhaṃ tapaso vīryaṃ jānann āsam (I was knowing the power of his ascese), Utt. II, p. 34 etat tad eva hi vanaṃ… yasminn abhrūma ciram eva purā vasantaḥ (this is the very forest, where we formerly dwelled for a long time), R. 2, 74, 2 mā mṛtaṃ rudatī bhava (do not weep for the dead one).

Rem. 1. The participle in -ta or a verbal adjective, provided that they have the meaning of a present, may be similarly construed with āste, tiṣṭhati and the rest. Panc. 285 sarvo ‘pi janaḥ svakarmaṇaiva ratas tiṣṭhati (everybody is content with his trade), ibid. 283 mahān matsyaḥ salilān niṣkramya bahiḥ sthita āste (— is staying outside the water), ibid. 160 tasya rakṣakasya bṛhatkanyā tatra śayane suptāsīt (— was sleeping on that couch), ibid. 318 paripūrṇā ‘yaṃ ghaṭaḥ saktubhir vartate (this pot is filled with porridge), R. 2, 75, 29 mā ca taṃ… drākṣīd rājyastham āsīnam (and may he never see him occupy the royal dignity), Vikram. IV, p. 131 nīpaskandhaniṣaṇṇas tiṣṭhati (— is sitting —).

Rem. 2. In the same way verbs meaning not ceasing to do are construed with the participle. Panc. 65 siṃho] nityam evānekān mṛgaśaśakādīn vyāpādayannopararāma (the lion did not cease killing —), ibid. 275 sāpi pratidinaṃ kuṭumbena saha kalahaṃ kurvāṇā na viśrāmyati.

Rem. 3. The archaic dialect expresses the continuous action also by the participle with the verb i, occasionally car (Cp. Whitney § 1075, a and b). Ait. Br. 1, 25, 2 tāṃ [sc. iṣuṃ] vyasṛjaṃstayā puro bhindanta āyan (it was this, they shot off, and by which they destroyed the towns), Pancaviṃçabrâhmaṇa adaṇḍyaṃ daṇḍena ghnantaś caranti (*2).

Rem. 4. Note that the auxiliaries may also be put in the passive. See 32 b.

(*1)
Cp. the similar employment of Homeric ἧσθαι. II. α, 133 ἦ ἐθέλεις, ὄφρ᾿ αὐτὸς ἔχῃς γέρας, αὐτὰρ ἔμ᾿ αὔτως / ἧσθαι δευόμενον.

(*2)
Cp. this passage from a classic author (Panc. 282) sā [sc. bhāryā] na kathaṃcid gṛhe sthairyam ālambate kevalaṃ parapuruṣān anveṣamāṇā paribhramati.

378. 迂言で表される継続する行為

4. āste、tiṣṭhati、vartate、asti、bhavatiを伴う現在分詞は、継続する（continuous）行為を表し、英語だと”to be”や現在分詞-ingと比較される。cittayann āste (tiṣṭhati)＝「彼は反省している」（he is reflecting）、cittayann bhūt＝「彼は反省し続けている」（he has been reflecting）、cittayann āsīt、など。
Panc. 42 kaulikaḥ… svākāraṃ nigūhamāṇaḥ sadaivāste (the weaver was always concealing his disposition)
Kathâs. 42, 140 eṣo ‘nayā krīḍann āsta (he was sporting with her)
Daç. 156 nṛpātmajā tu… rudanty eva sthāsyati (but the princess will not cease weeping)
Panc. 330 sā yatnena rakṣyamāṇā tiṣṭhati (she is being guarded carefully)
Mhbh. 1, 11, 5 tasyāhaṃ tapaso vīryaṃ jānann āsam (I was knowing the power of his ascese)
Utt. II, p. 34 etat tad eva hi vanaṃ… yasminn abhrūma ciram eva purā vasantaḥ (this is the very forest, where we formerly dwelled for a long time)
R. 2, 74, 2 mā mṛtaṃ rudatī bhava (do not weep for the dead one)

【補足1】
分詞-taや動詞的形容詞は、現在時制の意味を与える場合、同様に、āsteやtiṣṭhatiその他と文法的に結びつく。
Panc. 285 sarvo ‘pi janaḥ svakarmaṇaiva ratas tiṣṭhati (everybody is content with his trade)
ibid. 283 mahān matsyaḥ salilān niṣkramya bahiḥ sthita āste (— is staying outside the water)
ibid. 160 tasya rakṣakasya bṛhatkanyā tatra śayane suptāsīt (— was sleeping on that couch)
ibid. 318 paripūrṇā ‘yaṃ ghaṭaḥ saktubhir vartate (this pot is filled with porridge)
R. 2, 75, 29 mā ca taṃ… drākṣīd rājyastham āsīnam (and may he never see him occupy the royal dignity)
Vikram. IV, p. 131 nīpaskandhaniṣaṇṇas tiṣṭhati (— is sitting —)

【補足2】
同じ仕方で、「…するのをやめないでいる」（not ceasing to do）を意味しない動詞は、分詞と文法的に結びつく。
Panc. 65 siṃho] nityam evānekān mṛgaśaśakādīn vyāpādayannopararāma (the lion did not cease killing —)
ibid. 275 sāpi pratidinaṃ kuṭumbena saha kalahaṃ kurvāṇā na viśrāmyati

【補足3】
ヴェーダ語は、継続する行為を、分詞＋√i、場合により√car、によっても表す（Whitney § 1075, a, b）。
Ait. Br. 1, 25, 2 tāṃ [sc. iṣuṃ] vyasṛjaṃstayā puro bhindanta āyan (it was this, they shot off, and by which they destroyed the towns)
Pancaviṃçabrâhmaṇa adaṇḍyaṃ daṇḍena ghnantaś caranti （*2）

【補足4】
助動詞が受動文にも置かれうることに注意せよ。32-bをみよ。

（*1）
〔『イリアス』における〕ホメロスの古代ギリシャ語におけるἧσθαιの似た用法と比較せよ：
Iλιάς, II. α, 133 ἦ ἐθέλεις, ὄφρ᾿ αὐτὸς ἔχῃς γέρας, αὐτὰρ ἔμ᾿ αὔτως / ἧσθαι δευόμενον.

（*2）
この古典サンスクリットの著述からの一節とも比較せよ。
Panc. 282 sā [sc. bhāryā] na kathaṃcid gṛhe sthairyam ālambate kevalaṃ parapuruṣān anveṣamāṇā paribhramati