140 § 193-195. beard from the side of Gautama); R. 2, 90, 12 fg: alanda farat (he, being enjoined by his father because of a woman -); Nala 4, 4 faq sa marearà ad ayna (for you I will take poison etc.) 194. The foresaid apparatus for expressing the purpose, the aim, the motive, the sake, though the most common, is not the sole, , fùa, aru, y, etc. serving also for this purpose, when being part of a bahuvrîhi. Daç. 75 f. i. faza: alatest minutasted (from astonishment and joy people burst out into clamour). A fair sample of manifoldness of expression we have in these lines from the Rāmāyaṇa 195. and M a muaffant are a foute à Anferenerfa: (2, 23, 31), in each pôda a different way has been followed to signify the aim. In the first is the latter member of a babuvrihi, in the fourth, in the second the dative of the aim has been used, and the third has periphrase by means of af. Cp. R. 3, 43, 17; Nala 14, 19. Rem. It is plain that datives as far, but the purpose or aim, whereas ablatives as will signify instrumentals as , compounds in are only expressive of the cause. But in some of the foresaid implements for periphrase, as a ) 2 vy, Almay, bad, the contrast, which does logically exist between the conceptions »aim" and cause" is not to be found. Strictly speak- ing, they are standing on the neuter territory of the »motive" which partakes of both. See the examples given. The cause either material or efficient is moreover often periphrased by JMd (or ¶Ãª) liter. „by the
- rule of" and
(or) liter. „by the power of." Panc. 43 må Hutantugi dafa, ibid. 327 damaquà qui gung- va; Var, Brh. 2, 4 manufamândia (he may perhaps reach the other side by the strength of the wind); Kathâs. 12, 59 — 1 > -
