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。