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