________________
Prepositions in Ašvagoșa
55
of its frequency. Its use withi 318 in the sense of knowing' is common enough. Ašvaghosa extorts the same meaning with the prepositions of and 311 also. The following instances cry attention :
तदिद परिगम्य धर्मयुक्तम् । B. V. 78
आस्थाय योग परिंगम्य तत्त्वम् । S. V. 32 तत्सौम्य लेलं परिंगन्य लेाकम् । S. V. 45 निवृत्तिमागच्छ च तन्निरोधम् । S. XVI. 42
अहमित्येवमागम्य संसारे परिवर्तते । B. XII. 38 While the use of af is restricted to the p.p.p. of its use with 311 lacks support.
fesa by itself or in conjunction with fat means to spit.' Ašvaglioşa has used it to denote 'disregard,' 'despise' which is its secondary meaning as it is out of contempt that one is spit on. In निष्ठीव्य कामानुपशान्तिकामाः (s.V381 निष्ठीव्य means अमवत्य, तिरस्कृत्य. Saundarananda again provides a brilliant example where अभ्यचरत् has been used for व्यभ्यचरत, यस्त्वां प्रियो नाभ्यचरत (SVOIN Indeed it is to Saundarananda that we owe many such forms. Some of them may be cited here.
1. पंकावतीर्णेव च संससाद S.VI. 32 ___ Here संससाद stands for विषसाद 2. यथा लोप्ठं रत्नद्वीपाच्च संहरेत् S. XV. 27. Contrary to its known sense
of 'withdrawing' 'killing' सहेरत् here incans आहरेत.. 3. ध्यान स निश्रित्य ततश्चतुर्थम् S. XVII. 56. Here नि with श्रि serves the
purpose of आ. निश्रित्य आश्रित्य. 4, यदाप्यर्थैरुपमीयते जगत् S.IX,8, उपमीयते has been used here in the
highly unfamiliar sense of पीडधते. 5. योगेन निशामप्यतिनामये: S. XIV. 20 अति /नम् conveys here the arbitrary
sense of 'passing.'
The Buddhacarita records 371 1/3 and 817 VF14 in equally startling senses of bringing near' and 'destroying' respectively.
स्थकांश्च हैमानाचक्रिरेऽस्मै (B.XII. 21), न यौवनमाक्षिपेज्जरा (B. V. 35)
At places the Saundarananda contains premonition of Bhatti's ingenuity in illustrating various grammatical forms. Ašvaghoşa has purposely demonstrated the use of certain roots with various prepositions to convey
