484. Conditional period.

The conditional period is a compound sentence, made up of a protasis and an apodosis. The protasis contains period. the condition, whereas the apodosis states what will happen under the said condition.

yadi and cet.

The grammatical exponents of the protasis are yadi or cet. Of these, yadi since it is a relative, heads the sentence, at least in prose. But, as a rule, cet is not put at the head, it is often the last word of the sentence; yet, sa, eṣa, na sim. being used, it is put close after them.

Correlative demonstratives in the apodosis.

In the apodosis no correlative is necessary. Yet it is often expressed, viz. tataḥ or tadA or tat or tarhi, occasionally atha.

Examples of yadi and cet: a.) without correlative in the apodosis. Daç. 105 yady aham asmi taskaro bhadrā badhnīta mām (if I am a thief, fetter me, gentlemen), Daç. 72 yadīha bhagavatpādamūlaṃ na śaraṇaṃ śaraṇamastu mama kṛpaṇāyā hiraṇyaretāḥ (if Your Holiness does not afford me protection, the god of fire must be my refuge); — Kathâs. 25, 19 bhagavān vaktu vetti cet (say it, Reverend, if you know it), Kumâras. 5, 40 na ced rahasyaṃ prativaktum arhasi (answer me, prithee, if it is no secret).

b.) with correlative. Hit. 23 yady annaṃ nāsti tadā suprītenāpi vacasā tāvad atithiḥ pūjyaḥ (if food is wanting, one must entertain one’s guest at least with kind speech), Daç. 90 sā ced iyaṃ prakṛtimāpadyeta tadā peśalaṃ bhavet (if she should be brought to reason, that would be charming); Mhbh. 1, 43, 1 Taxaka says to Kâçyapa yadi daṣṭaṃ mayeha tvaṃ śaktaḥ kiṃcic cikitsituṃ / tato vṛkṣaṃ mayā daṣṭamimaṃ jīvaya kāśyapa; — Panc. 334 avaśyaṃ yadi gantavyaṃ tadeṣa karkaṭo ‘pi sahāyaḥ (if [you] are obliged to go, even this crab may be your companion), Kathâs. 24, 146 na cet kupyasi tat kiṃcit prabho vijñāpayāmy aham (if you are not angry, I have something to entreat of you); — Panc. 16 yady evam abhimataṃ tarhi śivāste panthānaḥ santu: — Çâk. VII na cet munikumāro ‘yam atha ko ‘sya vyapadeśaḥ (if he is not the son of a muni, what, then, is his name ?).

Rem. 1. In most cases the protasis precedes. Sometimes, however, the main sentence is put first, f. i. Daç. 91 ajinaratnaṃ mayā tubhyaṃ deyaṃ yadi pratidānaṃ rāgamañjarī (I am bound to deliver you the magic skin, provided that Râgamanjarî be given in return to me), Kâd. I, p. 101 śrūyatāṃ yadi kutūhalam.

Rem. 2. R. 3, 43, 19 yadi… tu = »if… at least.” Sîtâ to Râma jīvanna yadi te ‘bhyeti grahaṇaṃ mṛgasattamaḥ / ajinaṃ naraśārdṛla ruciraṃ tu bhaviṣyati / nihatasyāsya (even if tho precious deer should not be taken alive, its skin at least will be a beautiful spoil). — yadi param = »if but.” Ratn. III p. 81 the king throws himself at the feet of his queen: the reddish glow of your feet, says he, caused by painting, I will take off with my bent head I but the glow of anger on your cheeks I am able to drive away yadi paraṃ karuṇā mayi syāt »only in case, that you show mercy to me.” Another instance is Kathâs. 34, 261.

Rem. 3. The combination yadi cet is sometimes round in epic poetry, f. i. R. 2, 48, 21, Mhbh. 1, 104, 37. In fact, cet has not been at the outset a conjunction, nor is it a relative, though in the classic dialect it may bear this character. It is properly a combination of ca + it the emphatic particle (398 R. 2) (*1). In the archaic dialect even the simple ca does occasional duty as a conditional particle (*2).

(*1)
Cp. net (355 R. 1) = na + it.

(*2)
P. 8, 1, 30 it is termed caṇ. Kâç. comments: caṇ ṇidviśiṣṭo ‘yaṃ cedarthe vartate / ayaṃ ca mariṣyati / ayaṃ cen mariṣyatīty arthaḥ. See Petr. Dict. II, p. 905, s. v. ca 8).

484. 条件文

条件文（conditional period）は、前提節（protasis）と帰結節（apodosis）から成る複文である。前提節は条件を含み、帰結節はその条件下で起こることを記述する。

○yadi / cet

前提節の文法的指示詞はyadiあるいはcetである。これらのうち、もともと関係詞であるyadiは、詩文であっても文頭に来る。けれども、原則としてcetは文頭に来ず、しばしば文末に来る；もっとも、sa、eṣa、naなどが用いられる場合には、その近くに置かれる。

帰結節における関係指示代名詞

帰結節において、関係詞は必ずしも必要でない。が、しばしばtataḥ、tadā、tat、tarhi、時にはathaのように明示される。

例：
a.) 帰結節に関係詞がないもの
Daç. 105 yady aham asmi taskaro bhadrā badhnīta mām (if I am a thief, fetter me, gentlemen)
Daç. 72 yadīha bhagavatpādamūlaṃ na śaraṇaṃ śaraṇam astu mama kṛpaṇāyā hiraṇyaretāḥ (if Your Holiness does not afford me protection, the god of fire must be my refuge)
Kathâs. 25, 19 bhagavān vaktu vetti cet (say it, Reverend, if you know it)
Kumâras. 5, 40 na ced rahasyaṃ prativaktum arhasi (answer me, prithee, if it is no secret)

b.) あるもの
Hit. 23 yady annaṃ nāsti tadā suprītenāpi vacasā tāvad atithiḥ pūjyaḥ (if food is wanting, one must entertain one’s guest at least with kind speech)
Daç. 90 sā ced iyaṃ prakṛtimāpadyeta tadā peśalaṃ bhavet (if she should be brought to reason, that would be charming)
Mhbh. 1, 43, 1 Taxaka says to Kâçyapa yadi daṣṭaṃ mayeha tvaṃ śaktaḥ kiṃcic cikitsituṃ / tato vṛkṣaṃ mayā daṣṭam imaṃ jīvaya kāśyapa
Panc. 334 avaśyaṃ yadi gantavyaṃ tad eṣa karkaṭo ‘pi sahāyaḥ (if [you] are obliged to go, even this crab may be your companion)
Kathâs. 24, 146 na cetkupyasi tat kiṃcit prabho cijñāpayāmy aham (if you are not angry, I have something to entreat of you)
Panc. 16 yady evam abhimataṃ tarhi śivāste panthānaḥ santu
Çâk. VII na cet munikumāro ‘yam atha ko ‘sya vyapadeśaḥ (if he is not the son of a muni, what, then, is his name ?)

【補足2】
yadi… tu = »if… at least.’’
R. 3, 43, 19 Sîtâ to Râma jīvanna yadi te ‘bhyeti grahaṇaṃ mṛgasattamaḥ / ajinaṃ naraśārdṛla ruciraṃ tu bhaviṣyati / nihatasyāsya (even if tho precious deer should not be taken alive, its skin at least will be a beautiful spoil)
yadi param = »if but’’
Ratn. III p. 81 the king throws himself at the feet of his queen: the reddish glow of your feet, says he, caused by painting, I will take off with my bent head I but the glow of anger on your cheeks I am able to drive away yadi paraṃ karuṇā mayi syāt »only in case, that you show mercy to me.’’
Kathâs. 34, 261.

【補足3】
yadi cetの組み合わせが、R. 2, 48, 21やMhbh. 1, 104, 37など、叙事詩に見られることがある。実際には、cetは、当初は接続詞でも関係詞でもなかったのであるが、古典サンスクリットではこの性格をもつ。これは正しく、強調の不変化辞ca＋itである（398補足2）（*1）。ヴェーダ語では、単なるcaさえもが時に条件法を示す不変化辞としてはたらくことがある（*2）。

（*1）
net（na＋it）と比較せよ（355補足1）。

（*2）
P. 8, 1, 30はこれをcaṇと呼称する。Kâç.はこのように注釈する：caṇ ṇidviśiṣṭo ‘yaṃ ced arthe vartate / ayaṃ ca mariṣyati / ayaṃ cen mariṣyatīty arthaḥ。Petr. Dict. II, p. 905, s. v. ca 8)をみよ。

485. na cet.

na cet is rather to be looked upon as a unity, like Latin nisi. Daç. 97 na ced ajinaratnaṃ pratiprayacchasi na ced vā nāgarikebhyaś coritakāni pratyarpayasi drakṣyasi pāramaṣṭādaśānāṃ kāraṇān āmante ca mṛtyumukham (if you do not give back the magic skin, or if you do not restore to the townsmen the objects, you have stolen from them, you shall pass through the eighteen kinds of torture and finally you shall see the door of Death).

no cet.

Instead of na cet it is also said no cet, that is na + the advers. u + cet, but the adversative force of u is not always conspicuous. R. 3, 40, 26 no cet karoṣi mārīca hanmi tvām aham adya vai (if you do not do it, forsooth, I’ll kill you to day).

Rem. 1. Note no cet making up the whole protasis. So it is especially used in threatening like Lat. si minus, Germ. widrigenfalls, f. i. Panc. 76 evaṃ jñātvā tvayaiṣa vadhyaḥ / no cet tvāṃ vyāpādayiṣyati (you must kill him, otherwise he will kill you). For the rest, anyathā is equally good. Panc. 124 samarpaya me sutam anyathā rājakule nivedayiṣyāmi (surrender me my son, otherwise I will prefer charges with the king’s court).

Rem. 2. The very opposite of no cet is yady evam which is likewise often used by itself. It expresses concession and assent »if that is so” v. a. »in that case.” Daç. 101 yady evam ehi… tvām ahaṃ mocayiṣyāmi (in that case, come, I will set you free).

485. na cet

ラテン語のnisi同様、na cetは一まとまりのものとして見なすべきである。
Daç. 97 na ced ajinaratnaṃ pratiprayacchasi na ced vā nāgarikebhyaś coritakāni pratyarpayasi drakṣyasi pāramaṣṭādaśānāṃ kāraṇān āmante ca mṛtyumukham (if you do not give back the magic skin, or if you do not restore to the townsmen the objects, you have stolen from them, you shall pass through the eighteen kinds of torture and finally you shall see the door of Death)

○no cet

na cetの代わりにno cet（na＋逆接のu＋cet）と言うこともできるが、uの逆接の効果は常にははっきりしない。
R. 3, 40, 26 no cet karoṣi mārīca hanmi tvām aham adya vai (if you do not do it, forsooth, I’ll kill you to day)

【補足1】
前提節の全体を成す〔すなわち、それ単体で前提節となる〕no cetに注意せよ。ラテン語の”si minus”やドイツ語の”widrigenfalls”と同様に、これは特に脅迫で用いられる：
Panc. 76 evaṃ jñātvā tvayaiṣa vadhyaḥ / no cet tvāṃ vyāpādayiṣyati (you must kill him, otherwise he will kill you)

他には、anyathāも同様に適当である。
Panc. 124 samarpaya me sutam anyathā rājakule nivedayiṣyāmi (surrender me my son, otherwise I will prefer charges with the king’s court)

【補足2】
no cetと正反対のものが、単体でも用いられるyady evamである。これは譲歩や賛成を表す（「もしそうなら…」＝「その場合は」）。
Daç. 101 yady evam ehi… tvām ahaṃ mocayiṣyāmi (in that case, come, I will set you free)

486. Alternatives.

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

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

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

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

486. 二者択一

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

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

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

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

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

487. Asyndetic construction.

Occasionally the protasis of a conditional period is not introduced by any particle at all. This asyndetic construction is not very common, but it exists in Sanskrit, as it does in many other languages. Just as we say: should he have done it = if he should etc., or as the Latin poet Horace (Epp. 1, 1, 33) fervet avaritia miseroque cupidine pectus: sunt verba et voces, quibus hunc lenire dolorem possis, so the Sanskrit poet, quoted Hit. 98, writes khalaḥ karoti durvṛttaṃ nūnaṃ phalati sādhuṣu (should a rascal do evil, the consequences will certainly be felt by honest people (*1)).

2. Another type of asyndetic connection is that exemplified Mṛcch. V, p. 184 meghā varṣantuṃ garjantu muñcantvaśanimeva vā / gaṇayanti na śītoṣṇaṃ ramaṇābhimukhāḥ (the clouds may pour out rain, thunder and lightning, women who are going to their sweethearts do not care for the weather). Here the protasis is expressive of the possible obstacles and still the chief action passes. The imperative in the protasis is, it seems, not necessary, cp. Panc. V, 25 śūraḥ surūpaḥ subhagaś ca vāgmī śastrāṇi śāstrāṇi vidāṃkaroti / arthaṃ naiva yaśaś ca mānaṃ prāpnoti martyā ‘tra manuṣyaloke (suppose one to be gallant, well-shapen, happy in love, eloquent, a master at all kind of arms and in all branches of learning, yet, without money no man on earth will achieve glory or honor).

3. A third type of asyndetic construction is an imperative followed by a future, when exhorting to an action and foretelling its result, f. i. do so and you will be happy = do so, [for if you do so] you will be happy. So R. 1, 46, 5 Kâçyapa says to Diti śucir bhava tapodhane / janayiṣyasi putraṃ tvaṃ śakrahantāramāhave.

(*1)
Compare Pat. I, p. 31 eko ‘ndho darśane asamarthas tatsamudāyaś ca śatam apy asamartham »one blind man being unable to see, a collection of blind ones will likewise be unable.”

487. 省略構文

条件文の前提節が、どんな不変化辞にも導かれないことがある。この省略構文はあまりありふれたものではないが、他の多くの言語と同様にサンスクリットにも存在する。ちょうど英語では”should he have done it”が”if he should”等と等しかったり、あるいはラテン語の詩人ホラティウスの一節”fervet avaritia miseroque cupidine pectus: sunt verba et voces, quibus hunc lenire dolorem possis”（Epp. 1, 1, 33）のように、サンスクリットでも以下のように書く：
Hit. 98 khalaḥ karoti durvṛttaṃ nūnaṃ phalati sādhuṣu (should a rascal do evil, the consequences will certainly be felt by honest people) （*1）

2. 省略接続の別の形式は以下に例証される：
Mṛcch. V, p. 184 meghā varṣantuṃ garjantu muñcantvaśanim eva vā / gaṇayanti na śītoṣṇaṃ ramaṇābhimukhāḥ (the clouds may pour out rain, thunder and lightning, women who are going to their sweethearts do not care for the weather)

ここで前提節はあり得る障害を表し、その間も主行為は進行する。前提節におけるIpv.は必須でないように思われる。以下と比較せよ。
Panc. V, 25 śūraḥ surūpaḥ subhagaś ca vāgmī śastrāṇi śāstrāṇi vidāṃkaroti / arthaṃ naiva yaśaś ca mānaṃ prāpnoti martyā ‘tra manuṣyaloke (suppose one to be gallant, well-shapen, happy in love, eloquent, a master at all kind of arms and in all branches of learning, yet, without money no man on earth will achieve glory or honor)

3. 省略構文の第3の形式は、ある行為を勧奨したり、その行為の結果を予言したりする場合に、Ipv.後にFut.が続くもの、である（例えば「…せよ。〔もしそうするならば、〕あなたは幸せになるだろう」＝「…すればあなたは幸福になるだろう」）。
R. 1, 46, 5 Kâçyapa says to Diti śucir bhava tapodhane / janayiṣyasi putraṃ tvaṃ śakra hantāram āhave

（*1）
以下と比較せよ：Pat. I, p. 31 eko ‘ndho darśane asamarthas tat samudāyaś ca śatam apy asamartham »one blind man being unable to see, a collection of blind ones will likewise be unable.”

488. Tenses and moods in conditional periods.

As to the tenses and moods, employed in the conditional period, it is to be kept in mind that the conditional period does not import an absolute statement, but rather an assertion in such a manner, that its correctness is made to depend upon the correctness of some other statement presupposed. Now, we must distinguish according to the intention of the speaker, between three cases: 1. the speaker neither affirms nor denies the reality of the fact supposed, 2. he presupposes something known to himself and to his audience to be a real fact, 3. he assumes something impossible or at least improbable, at all events something not real. Hence it follows, from a logical point of view there are three categories of conditional periods:

1°. those, whose protases contain a condition, which the speaker leaves undecided whether it be correct or not;

2°. such as warrant the correctness of the main assertion by the well-known correctness of the protasis;

3°. those, whose protases import an evident untruth, in other terms, such as affirm what would happen if some fact occurred or had occurred, which however cannot or will not occur or have occurred.

In the first and second categories the fact presupposed is put in the same tense or mood, as would be required, if it were really asserted. In other terms: the employment of past, present and future tenses, of indicative, imperative and liṅ is determined by the general character of their significance and idiosyncrasy, which has been treated in Chapt. III of the fourth Section. That the present often, sometimes also the optative (liṅ), are used instead of a future tense, can scarcely be said to be an exception, cp. 468 and 324, 1°.

488. 条件文における時制と法

条件文において用いられる時制と法については、〈条件文は絶対的な言明を意味せず、むしろ、その〔条件文自体の〕正しさが、前提となる言明の正しさに依存するように出来ている、そのような主張を意味する〉ということに留意すべきである。ここで、話者の意図に応じて、次の3つのケースを区別する必要がある：
1. 話者が、仮定された事実の真実性について肯定も否定もしない場合
2. 話者が、自身と聴衆にとって真実であると知られる何らかの事実を前提とする場合
3. 話者が、不可能なこと、それか少なくともありそうにもないこと、何れにしても真実ではないことを仮定する場合

したがって、論理的な観点から見ると、条件文には3つのカテゴリがある：

1. 前提節が、それが正しいかどうかを話者が未決定にしている条件を含むもの

2. よく知られている前提の正しさによって、主となる主張を正当化するもの

3. 前提節が明らかな虚偽を意味するもの、つまり、実際には〈起こり得ない/起こらないであろう〉何らかの事実が〈起こる/起こった〉とすると何が引き起こされるかを主張するもの

1.と2.のカテゴリにおいては、前提とされる事実は、それが実際に主張された場合に必要となるのと同じ時制・法に置かれる。換言すると、〈過去・現在・未来〉時制、および直説法（indicative）・命令法（imperative）・願望法（optative）の用法は、4部3章で扱っている、それらの表すところの一般的特徴と特質によって決定される。Pres.がしばしば、時にはOpt.（liṅ）もFut.の代わりに用いられることについては、例外とは言えない。468と324-1をみよ。

489.

Conditional periods of the third category require the employment of the optative (liṅ); if they are, however, expressive of a supposition, which cannot be realized because the proper time has already passed, the conditional is also available, cp. 347.

Examples: 1st category. Çâk. V yadi yathā vadati kṣitipas tathā tvam asi kiṃ pitur utkulayā tvayā / atha tu vetsi śuci vratamātmanaḥ patikule tava dāsyam api kṣamam, here the present tense is expressive of present time: »if you really are… , but if you are knowing;” — Panc. 278 the minister’s wife makes this condition to her husband yadi śiro muṇḍayitvā mama pādayor nipatasi tadā prasādābhimukhī bhavāmi (if you fall at my feet with shaven head, I will be kind again), here the present tense signifies something to be fulfilled in the future. But ibid. 113 yadi tvam asya mantrī bhavaṣyasi tadānyo ‘pi kaścinnāsya samīpe sādhujanaḥ sameṣyati (if you shall be his minister, then no other honest man will come near him) the future tense is used of future action. Likewise Nala. 20, 15 kāmaṃ ca te kariṣyāmi yanmāṃ vakṣyasi bāhuka vidarbhān yadi yātvādya sūryaṃ darśayitāsi me there is a future in both the conditional clause and the main sentence. Cp. 341*.

Rem. In conditional periods of this category the liṅ is wanted, if for some accessory reason there be a tendency for employing it, f. i. in suppositions of a general bearing (343 e), as Varâh. Yog. 1, 4 syāc chidram ekam api cet tata eva sarvaṃ nāśaṃ prayāti (if but one [of the aforesaid conditions for the success of a prince] be deficient, the whole perishes).

2d category. Mhbh. 3, 297 , 98 Sâvitrî prays yadi me ‘sti tapastaptaṃ yadi dattaṃ hutaṃ yadi / śvaśrūśvaśurabhartṝṇāṃ mama puṇyāstu śarvarī (if I have done penance, bestowed gifts and poured out libations — [and so I have] — this night may be propitious —), Mṛcch. III, p. 121 yadi tāvat kṛtān tena praṇayo ‘rtheṣu kṛtaḥ / kim idānīṃ nṛśaṃsena cāritramapi dṛṣitam (if thou hast loved till now my fortune only, why, destructive Fate, hast thou now without mercy profaned my virtuous name?).

3d category. Mṛcch.III, p. 113 dīpaṃ na marṣayedabhimukhaṃ syāllakṣyasuptaṃ yadi [sc. dvayam] (nor would they bear the light being brought near to them, if they only feigned to sleep), R. 2, 67, 36 aho tama ivedaṃ syān na prajñāyeta kiṃcana / rājā cen na bhavelloke vibhajansādhvasādhunī (darkness as it were would be on earth, and nothing would be discernible, if no king were in the world, to discriminate between good and evil), Kumâras. 6, 61 kartavyaṃ vo na paśyāmi syāc cet kiṃ nopapadyate (I know nothing, I could do for you; if there should be, all is granted). Other instances of liṅ see 343 d), instances of conditional 347.

489. 1.～3.の用例

3.のカテゴリの条件文はOpt.を用いることが求められる；実際には、それらが、時機を逸したために実現し得ないところの仮定を表す場合、条件文も使用可能である。347をみよ。

例：
1.
Çâk. V yadi yathā vadati kṣitipas tathā tvam asi kiṃ pitur utkulayā tvayā / atha tu vetsi śuci vratamātmanaḥ patikule tava dāsyam api kṣamam（ここでPres.は現在時を表す；»if you really are… , but if you are knowing”）
Panc. 278 the minister’s wife makes this condition to her husband yadi śiro muṇḍayitvā mama pādayor nipatasi tadā prasādābhimukhī bhavāmi （ここではPres.が未来に遂行されることを表す；»if you fall at my feet with shaven head, I will be kind again”）
ibid. 113 yadi tvam asya mantrī bhavaṣyasi tadānyo ‘pi kaścin nāsya samīpe sādhujanaḥ sameṣyati （ここでFut.は未来の行為に用いられる；if you shall be his minister, then no other honest man will come near him）
Nala. 20, 15 kāmaṃ ca te kariṣyāmi yanmāṃ vakṣyasi bāhuka vidarbhān yadi yātvādya sūryaṃ darśayitāsi me （上と同様。Fut.は条件節と主文の両方にある）
Cp. 341*.

【補足】
このカテゴリの条件文では、何らかの付随理由のためにそれを用いる傾向にある場合、例えば下のような一般的概念についての仮定（343e）においては、Opt.（liṅ）が必要とされる。
Varâh. Yog. 1, 4 syāc chidram ekam api cet tata eva sarvaṃ nāśaṃ prayāti (if but one [of the aforesaid conditions for the success of a prince] be deficient, the whole perishes)

2.
Mhbh. 3, 297 , 98 Sâvitrî prays yadi me ‘sti tapastaptaṃ yadi dattaṃ hutaṃ yadi / śvaśrūśvaśurabhartṝṇāṃ mama puṇyāstu śarvarī (if I have done penance, bestowed gifts and poured out libations — [and so I have] — this night may be propitious —)
Mṛcch. III, p. 121 yadi tāvat kṛtān tena praṇayo ‘rtheṣu kṛtaḥ / kim idānīṃ nṛśaṃsena cāritram api dṛṣitam (if thou hast loved till now my fortune only, why, destructive Fate, hast thou now without mercy profaned my virtuous name?)

3.
Mṛcch. III, p. 113 dīpaṃ na marṣayed abhimukhaṃ syāl lakṣyasuptaṃ yadi [sc. dvayam] (nor would they bear the light being brought near to them, if they only feigned to sleep)
R. 2, 67, 36 aho tama ivedaṃ syān na prajñāyeta kiṃcana / rājā cen na bhavel loke vibhajan sādhvasādhunī (darkness as it were would be on earth, and nothing would be discernible, if no king were in the world, to discriminate between good and evil)
Kumâras. 6, 61 kartavyaṃ vo na paśyāmi syāc cet kiṃ nopapadyate (I know nothing, I could do for you; if there should be, all is granted)

Opt.（liṅ）の他の用例については343-dを、条件文の例については347をみよ。

490.

Sometimes the protasis is implied in a participle (362, 5-). Panc. I, 32 nivasann antardāruṇi laṅghyo vahnir na tu jvalitaḥ (the fire may be passed when bidden in the wood, not, when blazing). — Likewise in an adjective which does duty as a participle. Mhbh. 1, 8, 221 tvatto ‘patyavatī loke careyaṃ dharmam uttamam (if I had a child by you, I should walk the highest path of duty). Or the protasis may be an absolute locative. Panc. II, 198 it is said of a friend that he is prāpte bhaye paritrāṇam »a shelter, if danger have appeared.”

490. その他用例

前提文が分詞に暗示されることがある（362-5）。
Panc. I, 32 nivasann antardāruṇi laṅghyo vahnir na tu jvalitaḥ (the fire may be passed when bidden in the wood, not, when blazing)

分詞としてはたらく形容詞も同様。
Mhbh. 1, 8, 221 tvatto ‘patyavatī loke careyaṃ dharmam uttamam (if I had a child by you, I should walk the highest path of duty)

あるいは、前提文が絶対処格でありうる。
Panc. II, 198 it is said of a friend that he is prāpte bhaye paritrāṇam »a shelter, if danger have appeared.’’