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)