INTRODUCTION 73 ii) paisai saranu 5 7 3, 4, 5, 80 samasaranu paiţthau 5 7 9, Ņandīsarakkhu paisarami 6 8 4, paisahum jiņālau 6 13 9, paitthu vaņu 12 12 9. b) Instead of Acc. or Gen., Loc. is used with visajjiya 'sent' in Ņala-ạila visajjiya Kikkapure 12 12 2; c) Khira-mahannave khīru bhareppiņu 2 5 8 is not a case of the use of Loc. for Abl. It is a different construction, stressing the source. Loc. is used similarly in Gujarati; d) Loc. Absolute is quite common. Käle galantae, ņāhu ņiya-deha-riddhi pariyaddhai 2 7 9a, kiye khae vandha- vāhum, kena sahum rajju karesaho? 12 8 9b etc. $122. Some verbs of saying like pahasa-, cava-, pacava- are used intransitively. Their preterite participles take a nominative and not a instrumental subject, like etc. in Sk. The instances are: $0 pahāsiu 3 9 3 'he said', pamaya-nivahu caviu 6 12 6 "The monkey-hoard said', sa pacaviya 10 2 3 'she said', sura- pavaru caviu 15 3 3 'The best among gods said'. Thus the distinction between the constructions required by Hindi bolana and kahana or Guj. bolavuin and kahevum has its roots stretching back as far as the ninth century A.D. jima 'dine' is used intransitively in bhadārau jimiu 2 17 9. $123. Impersonal use of the preterite participle is common: teņa hatthutthalliu 2 15 9a 'He made a gesture with hand'. Vahuvalisarena gajjiu 4 4 7 'Lord Bahubali roared'. $124. Some of the idioms, expressions and usages peculiar to Ap. are noted below: 1) Kikkupurakkhu 7 6 3, Ņandisarakkhu 6 8 4 etc. Proper names are at times given in this manner compounded with -akkha, Sk, akhya-. See HP., Introduction. 2) avattiu Jama-muhe 7 6 6 and vagalāmuhe avațfantari 17 3.4 show that the expression avattiu has the sense of be thrown as a victim into (the jaws of Death)'. 3) olagga- with pārehim means "serve with one's life' 'sacrifice one's life while serving' as in olaggai pāņehim Vijayasihu' 7 6 5. 4) kam divu 3 6 11 'when?'. 5) kavaņu gahanu 'counts for how much?' as in tasu viyaţt- aho abbhitpaho kavaņu gahanu kira Rāvanu 12 6 96, 'for how much does Rāvana count before him who has turned hostile and attacked him)?' 6) dhou with Vdā- signifies allow to approach' as in dhou na dintehim 3 6 9 'not allowing to approach'. Similarly dhou laha 'be able to approach'. cf. the use of dhaukam with Vdā- in Jain Sanskrit. 7) nan nan 1 62, 3 is used in the sense of nanu to express objection or doubt to a previous statement. 8) tudihim with Vcada- has generally the sense of samsaya- dolām āruh In kannā dåņu kahim tanau, jai ņa diņnu to tudihim cadavai 6 3 9a. 'If the daughter is not given away (in marrlage) to somebody, she would put one on the horns of a dilemma', its sense is slightly different. 9) thottuggiriya 'laudatory and supplicant' generally quali- fying speech as in Dasasirena thottuggīriya-gireņa vuccai 'Řāvana said in supplicant words' and thottuggiriya guru- purau 'having sung a hymn of praise before the Master'.
