343. The liṅ (optative or potential) is the general exponent of the subjunctive mood.

The subjunctive mood finds its general expression in the tense termed liṅ by Pâṇini, and which one is wont in Europe to name either optative or potential, though it is not restricted to the expression of both wishes and possibility. In fact, any shade of meaning, inherent to the Latin conjunctive, may be imported by it. Its manysidedness entails the great variety of its translation. According to sense kuryām may be = I can (could) do, I may (might) —, will (would) —, shall (should) —, must do, let me do, sim.

Its subdivisions.

We may make some main distinctions:

a.) liṅ is used in exhortations and precepts: hortative.

b.) it is expressive of wishes: optative.

c.) it is a potential, that is, it may purport a possibility, or a probability, on the other hand also uncertainty and impossibility or improbability.

d.) it is used in hypothetical sentences.

e.) it may be used in such relative sentences, as bear a general import.

f.) it may be used in subordinate sentences expressive of a design or of inevitable consequence.

a.) hortative.

a.) Ch. Up. 7, 3, 1 mantrān adhīyīya (let me study the mantras), karmāṇi kurvīya (let me do sacrificial acts) {P. 3, 3, 161.}; Panc. V, 103 ekaḥ svādu na bhuñjīta naikaḥ supteṣu jāgṛyāt / eko na gacchedadhvānaṃ naikaścāryānpravintayet (one must not take sweetmeats alone, nor wake alone among sleeping people, nor must one walk alone nor consider one’s affairs alone); Kumâras. 4, 36 jvalanaṃ… tvarayerdakṣiṇavātavījanaiḥ (you [Spring] must inflame the fire by the breezes of the southwind); Daç. 152 eṣā cāhaṃ pituste pādamūlaṃ pratyupasarpeyam (and now, I might return to your father). — From these examples it appears, that the hortative liṅ is expressive of any kind of exhortation. bhavān adhīyīta may be = »you must study” or »you may,” »you might,” »you are allowed to study,” »it is your duty, the due time —” etc. See P. 3, 3, 161; 163; 164 with comm.

b.) optative.

b.) R. 3, 19, 20 Çûrpaṇakhâ utters this wish tasyās tayoś ca rudhiraṃ pibeyamahamāhave (o, that I might drink their blood). {P. 3, 3, 157 and 159.} To this pure and optative often the particle api is added or api nāma. Mudr. II, p. 89 api nāma durātmanaś cāṇakyahatakāc candragupto bhidyeta; R. 2, 43, 9 apīdānīṃ sa kālaḥ syāt… paśyeyam iha rāghavam (if that time were already present and I should see Râma here). — The verb of »wishing” being added, it may also be put in the liṅ. {P. 3, 3, 160.} One says either icchāmi bhuñjīta bhavān or iccheyaṃ bhuñjīta bhavān. Cp. R. 3, 58, 5.

c.) potential.

c.) The potential liṅ comprises various kinds:

1. possibility and ability, as Panc. 226 kadācid ayaṃ brāhmaṇo gośabdena budhyeta (perhaps this brahman will awake by the lowing of the cows), Mṛcch. VII, p. 238 paśyeyuḥ kṣitipatayo hi cāradṛṣṭyā (for princes can see through the eye of their spies), Kathâs. 2, 37 sakṛcchrutam ayaṃ bālaḥ sarvaṃ cādhārayeddhṛdi (this boy is able to retain by heart all he has heard but once).

2. probability. Mṛcch. VIII, p. 268 the rake says athavā mayi gate nṛśaṃso hanyād enām (in my absence the cruel man will kill her), Kathâs. 25, 24 jānīyātsa vṛddho jātu tāṃ purīm (that old man, methinks, will know that town);

3. doubt. Çâk. V kim uddiśya kāśyapena matsakāśamṛṣayaḥ preritāḥ syuḥ (for what reason may the Reverend K. have sent holy men to me?), Panc. I, 215 ekaṃ hanyānna vā hanyādiṣurmukto dhanuṣmatā / buddhir buddhimatotsṛṣṭā (the arrow shot by an archer may hit one individual or may not hit him, but the wit of a witty man hits a [whole] kingdom with its ruler);

4. in negative and interrogative sentences liṅ may express improbability or impossibility. Daç. 92 nipuṇamanviṣyannopalabdhavān [sc. enam] kathaṃ vopalabhyeta (he sought carefully, but did not find him; how could he?), Mṛcch. VII, p. 236 api prāṇān ahaṃ jahyāṃ na nu tvāṃ śaraṇāgatam (I had rather forsake my life, than you who are a supplicant to me), R. 2, 37, 32 loke nahi sa vidyeta yo na rāmam anuvrataḥ;

5. A special kind is the liṅ being employed for asserting one’s power »he may even do this.” {P. 3, 2, 154.} R. 3, 49, 3 Râvaṇa boasts udvaheyaṃ bhujābhyāṃ tu medinīmambare sthitaḥ / āpibeyaṃ samudraṃ ca mṛtyuṃ hanyāṃ raṇe sthitaḥ / arkaṃ tudyāṃ śarais tīkṣṇair vibhindyāṃ hi mahītalam (I am able to lift up the earth with my arms, drink up the ocean etc.). So often with api (or uta) see P. 3, 3, 152. — But if one says »he may even do this,” in order to express blame on that account, the present is necessary, and the liṅ is forbidden (P. 3, 3, 142). Kâç. gives this example api — or jātu — tatrabhavān vṛṣalaṃ yājayati (he is even able to officiate for a çûdra).

d.) hypothetical.

d.) the hypothetical liṅ is used, if it is wanted to say, what will happen or would happen, if some other fact occur or should occur. It is used in the protasis as well as in the apodosis of hypothetical sentences, Mhbh. 1, 82, 21 Çarmishṭhâ says to Yayâti tvatto’patyavatī loke careyaṃ dharmam uttamam (if I had offspring from you, I would walk in the highest path of duty), Pat. I, p. 2 yo hy ajānanvai brāhmaṇaṃ hanyātsurāṃ vā pibetso ’pi manye patitaḥ syāt (for he, who should kill a brahman or drink strong liquor without knowing it, even such a one would be an outcast, methinks), Panc. III, 203 yadi syāt pāvakaḥ śotaḥ proṣṇo vā śaśalāñchanaḥ / strīṇāṃ tadā satītvaṃ syād yadi durjano hitaḥ. Cp. 489 and 470 R. 3.

e.) liṅ used in relative sentences of general import.

e.) liṅ used in relative sentences of general import. Âçv. 1, 3, 1 yatra kva ca hoṣyantsyāt (wheresoever one has the intention of performing oblations), Panc. I, 165 kālātikramaṇaṃ vṛtter yo kurvīta bhūpatiḥ / kadācit taṃ muñcanti bhartsitā api sevakāḥ (the king who duly observes the time of paying the wages to his officials, him —), ibid. I, 271 ardharājyaharaṃ bhṛtyaṃ na hanyātsa hanyate.

f. liṅ used in final and consecutive clauses.

f.) liṅ expressive of a design or a consequence. Kathâs. 36, 106 hariṃ śaraṇamāśraye yena syāṃ naiva duḥkhānāṃ punar bhājanam īdṛśām (I betake myself to Hari, in order that such grief may never again befall me), R. 3, 13, 11 ādiśa me deśaṃ… yatra vaseyam, ibid. 3, 50, 18 sa bhāraḥ saimya bhartavyo yo naraṃ nāvasādayet (one must bear only such a burden, as will not exhaust its bearer).

Rem. mā — in epic poetry also na — with liṅ = »lest.” Cp. 405 R. 1.

It needs no argument, that the subdivisions laid down here and other similar ones are somewhat arbitrary. It is one and the same liṅ that is involved in all of them, and it is only for the sake of developing the variety of the logical relations, which are signified by that so-called „optative” or „potential,” that we have tried to distinguish at all.

343. 一般的な仮定法の指示語—liṅ（願望法, optative）

仮定法は、Pāṇiniのいう時制liṅでその一般的な意味が説明される。西洋ではoptativeやpotentialと呼ばれることが常ではあるが、願望と可能性を表すことに限定されない。実際、ラテン語の接続法特有の意味の濃淡が、liṅによって意味される場合がある。この多面性を表すには、多くの訳語が必要である。kuryāmの意味をとるならば、"I can (could) do"、"I may (might) —, will (would) —, shall (should) —, must do"、"let me do"…などなど。

○liṅの分類

いくつかの主な区分ができる：

a.) 奨励（exhortation）や勧告（precept）に用いられるもの：勧奨（hortative）

b.) 願望を表すもの：願望法（optative）

c.) 可能性、すなわち、可能であること（possibility）や起こりそうなこと（probability）を表すもの。一方で、不確実さ（uncertainty）や不可能性（impossibility）、起こりそうもないこと（improbability）をも表しうる。

d.) 仮定文で用いられるもの

e.) 普遍的なものを表す意味をもつ関係文で用いられるもの

f.) 計画や必然的な帰結を表す従属節で用いられるもの

a.) 勧奨（hortative）

Ch. Up. 7, 3, 1 mantrān adhīyīya (let me study the mantras), karmāṇi kurvīya (let me do sacrificial acts) {P. 3, 3, 161.}
Panc. V, 103 ekaḥ svādu na bhuñjīta naikaḥ supteṣu jāgṛyāt / eko na gacchedadhvānaṃ naikaścāryānpravintayet (one must not take sweetmeats alone, nor wake alone among sleeping people, nor must one walk alone nor consider one’s affairs alone)
Kumâras. 4, 36 jvalanaṃ… tvarayerdakṣiṇavātavījanaiḥ (you [Spring] must inflame the fire by the breezes of the southwind)
Daç. 152 eṣā cāhaṃ pituste pādamūlaṃ pratyupasarpeyam (and now, I might return to your father)

これらの用例から、勧奨のliṅはあらゆる類の奨励を表しているように見える。bhavān adhīyītaは“you must study”、“you may”、“you might”、“you are allowed to study”、“it is your duty, the due time —”等となる。P. 3, 3, 161; 163; 164と諸注釈をみよ。

b.) 願望法（optative）

R. 3, 19, 20 Çûrpaṇakhâ utters this wish tasyāstayośca rudhiraṃ pibeyamahamāhave (o, that I might drink their blood). {P. 3, 3, 157 and 159.}

純粋なopt.にはしばしば不変化辞apiやapi nāmaが付加される。
Mudr. II, p. 89 api nāma durātmanaścāṇakyahatakāc candragupto bhidyeta
R. 2, 43, 9 apīdānīṃ sa kālaḥ syāt… paśyeyamiha rāghavam (if that time were already present and I should see Râma here)

願望の動詞が〔opt.の義の上にさらに〕加えられて、liṅに置かれることもある（P. 3, 3, 160）。その場合icchāmi bhuñjīta bhavānかiccheyaṃ bhuñjīta bhavānとなる。R. 3, 58, 5をみよ。

c.) 可能性（potential）

可能性のliṅには様々な種類がある：

1. ありうること（possibility）・できること（ability）
Panc. 226 kadācid ayaṃ brāhmaṇo gośabdena budhyeta (perhaps this brahman will awake by the lowing of the cows)
Mṛcch. VII, p. 238 paśyeyuḥ kṣitipatayo hi cāradṛṣṭyā (for princes can see through the eye of their spies)
Kathâs. 2, 37 sakṛcchrutam ayaṃ bālaḥ sarvaṃ cādhārayeddhṛdi (this boy is able to retain by heart all he has heard but once)

2. ありそうなこと（probability）
Mṛcch. VIII, p. 268 the rake says athavā mayi gate nṛśaṃso hanyād enām (in my absence the cruel man will kill her)
Kathâs. 25, 24 jānīyātsa vṛddho jātu tāṃ purīm (that old man, methinks, will know that town)

3. 疑惑
Çâk. V kim uddiśya kāśyapena matsakāśamṛṣayaḥ preritāḥ syuḥ (for what reason may the Reverend K. have sent holy men to me?)
Panc. I, 215 ekaṃ hanyānna vā hanyādiṣurmukto dhanuṣmatā / buddhir buddhimatotsṛṣṭā (the arrow shot by an archer may hit one individual or may not hit him, but the wit of a witty man hits a [whole] kingdom with its ruler)

4. 否定文・疑問文において不可能性（impossibility）、起こりそうもないこと（improbability）を表すもの
Daç. 92 nipuṇamanviṣyannopalabdhavān [sc. enam] kathaṃ vopalabhyeta (he sought carefully, but did not find him; how could he?)
Mṛcch. VII, p. 236 api prāṇān ahaṃ jahyāṃ na nu tvāṃ śaraṇāgatam (I had rather forsake my life, than you who are a supplicant to me)
R. 2, 37, 32 loke nahi sa vidyeta yo na rāmam anuvrataḥ

5. 特殊：ある者の能力を誇張するもの（P. 3, 2, 154）
R. 3, 49, 3 Râvaṇa boasts udvaheyaṃ bhujābhyāṃ tu medinīmambare sthitaḥ / āpibeyaṃ samudraṃ ca mṛtyuṃ hanyāṃ raṇe sthitaḥ / arkaṃ tudyāṃ śaraistīkṣṇair vibhindyāṃ hi mahītalam (I am able to lift up the earth with my arms, drink up the ocean etc.)

しばしばapi（あるいはuta）を伴う。P. 3, 3, 152をみよ。—しかしながら、「彼はこれを行うことさえできる」（he may even do this）と言う場合、譴責を表すためにはPres.が必要であり、liṅは許されない（P. 3, 3, 142）。Kāśikāはこの例を提供している：api (/ jātu) tatrabhavān vṛṣalaṃ yājayati (he is even able to officiate for a çûdra)

d.) 仮定文で用いられるもの

仮定的liṅは、ある事実が生じるとき何が起こるのか、を言いたい場合に用いられる。条件節の帰結文だけでなく前提文にも用いられる。
Mhbh. 1, 82, 21 Çarmishṭhâ says to Yayâti tvatto’patyavatī loke careyaṃ dharmam uttamam (if I had offspring from you, I would walk in the highest path of duty)
Pat. I, p. 2 yo hy ajānanvai brāhmaṇaṃ hanyātsurāṃ vā pibetso’pi manye patitaḥ syāt (for he, who should kill a brahman or drink strong liquor without knowing it, even such a one would be an outcast, methinks)
Panc. III, 203 yadi syāt pāvakaḥ śotaḥ proṣṇo vā śaśalāñchanaḥ / strīṇāṃ tadā satītvaṃ syād yadi durjano hitaḥ

489および470-補足3をみよ。

e.) 総称的意味（general import）をもつ関係文で用いられるもの

Âçv. 1, 3, 1 yatra kva ca hoṣyantsyāt (wheresoever one has the intention of performing oblations)
Panc. I, 165 kālātikramaṇaṃ vṛtter yo kurvīta bhūpatiḥ / kadācit taṃ muñcanti bhartsitā api sevakāḥ (the king who duly observes the time of paying the wages to his officials, him —)
ibid. I, 271 ardharājyaharaṃ bhṛtyaṃ na hanyātsa hanyate

f.) 計画（design）や必然的な帰結（consequence）を表す従属節で用いられるもの

Kathâs. 36, 106 hariṃ śaraṇamāśraye yena syāṃ naiva duḥkhānāṃ punar bhājanam īdṛśām (I betake myself to Hari, in order that such grief may never again befall me)
R. 3, 13, 11 ādiśa me deśaṃ… yatra vaseyam
ibid. 3, 50, 18 sa bhāraḥ saimya bhartavyo yo naraṃ nāvasādayet (one must bear only such a burden, as will not exhaust its bearer)

【補足】
mā（叙事詩ではna）を伴うliṅは禁止の意味をもつ。405-補足1をみよ。

ここに規定された下位区分、および他の同様の区分、がいくぶん恣意的であるということに議論の余地はない。それらすべてに関わっているのは1つのliṅであり、我々が区別しようとしてきたのは、いわゆるoptativeやpotentialによって指示される論理的関係の多様性を展開するためである。