in the older language even, and yet more in the later, this future appears to be equivalent to the other: thus, prajāyām enaṁ vijñātāsmo yadi vidvān vā juhoty avidvān vā (AB.) in his children we shall know him, whether he is one that sacrifices with knowledge or without knowledge; vaktāsmo vā idaṁ devebhyaḥ (AB.) we shall tell this to the gods; yadi svārtho mamā ’pi bhavitā tata evaṁ svārthaṁ kariṣyāmi (MBh.) if later my own affair shall come up, then I will attend to my own affair; kathaṁ tu bhavitāsy eka iti tvāṁ nṛpa çocimi (MBh.) but how will you get along alone? that, O king, is the cause of my grief about you.
950. The conditional would seem to be most originally and properly used to signify that something was going to be done. And this value it has in its only Vedic occurrence, and occasionally elsewhere. But usually it has the sense ordinarily called "conditional"; and in the great majority of its occurrences it is found (like the subjunctive and the optative, when used with the same value) in both clauses of a conditional sentence.
a. Thus, yó vṛtrā́ya sínam átrā́ ’bhariṣyat prá táṁ jánitrī vidúṣa uvāca (RV.) him, who was going here to carry off Vritra's wealth, his mother proclaimed to the knowing one; çatāyuṁ gām akariṣyam (AB.) I was going to make (should have made) the cow live a hundred years (in other versions of the same story is added the other clause, in which the conditional has a value more removed from its original: thus, in GB., if you, villain, had not stopped [prā́grahīṣyaḥ] my mouth); táta evā̀ ’sya bhayáṁ vī̀ ’yāya kásmād dhy ábheṣyad dvitī́yād vāí bhayám bhavati (ÇB.) thereupon his fear departed; for of whom was he to be afraid? occasion of fear arises from a second person; útpapāta ciráṁ tán mene yád vā́saḥ paryádhāsyata (ÇB.) he leaped up; he thought it long that he should put on a garment; sá tád evá nā́ ’vindat prajā́patir yátrā́ ’hoṣyat (MS.) Prajāpati, verily, did not then find where he was to (should) sacrifice; evaṁ cen nā ’vakṣyo mūrdhā te vyapatiṣyat (GB.) if you should not speak thus, your head would fly off; sá yád dhāi ’tā́vad evā́ ’bhaviṣyad yā́vatyo hāi ’vā́ ’gre prajā́ḥ sṛṣṭā́s tā́vatyo hāi ’vā̀ ’bhaviṣyan ná prā̀ ’janiṣyanta (ÇB.) if he had been only so much, there would have been only so many living creatures as were created at first; they would have had no progeny; kiṁ vā ’bhaviṣyad aruṇas tamasāṁ vibhettā taṁ cet sahasrakiraṇo dhuri nā ’kariṣyat (Ç.) would the Dawn, forsooth, be the scatterer of the darkness, if the thousand-rayed one did not set her on the front of his chariot?
