Vajjalaggam

Author(s): Jayvallabh
Publisher: Prakrit Text Society Ahmedabad

Page 45

xliy
VAJJÄLAGGAM
(v) Use of Passive or Impersonal verbal forms in an active sense :
ESTE (133); sumie (364, 413, 414, 555); HUSAIG (415); BESTE (513). These are all Imperative second person singular forms from the Passive bases of the roots F, 9.7, and respectively. The Passive base is made in Prākrit by adding a (59) or $55 to a root according to HS. VIII.3.160.
Pischel ( PG. $ 550, p. 376) deals with this peculiar use of the passive voice in the sense of the active voice and cites examples from Hāla's Gäthāsaptaśati. Weber calls this usage by the narne Deponens (or Deponentia ), which is given in Latin ard Greek to cases where Passive voice forms of verbs give passive meanings and assume active senses. Hemacandra seems to have taken cognisance of this peculiar usage in Prākrit in his Sūtra VIII.3.198 (HET = Fatra), according to which 3 or 571 can be inserted as an all-purpose intermediate element between a vowel-ending root and its proper temporal or modal temination and also as a termination by itself, in the sense of the Present, Future, Potential, Imperative, Benedictive etc. with a non-passive c.e. active meaning.
(vi) Use of the Present Active Participle as an action-denoting noun (nomen actionis). In Sanskrit and Prākrit we come across several cases where Past Participles and Potential Participles are used as action nouns. (Cf. Pānini IlI.3.114 ani mia 41: and . 3.113 targezet ES ). But the use of the Present Participle as an action-noun is not met with in Sanskrit or Prākrit so far as I know. In the VL, however, we come across one instarce ulere a Present Participle is used as an action noun : अइंसणेण अइसणेण दिढे aquirador ( = 37017352010) (346).
(x) The Threefold Subject matter of the Vajjālagga :
The author states in st. 1 that the suthäşıtas included by him in the anthology are XRISTA Tapi, i.e. concerned with the three goals or objects of human life, viz. Dhama (morality or righteousness), Artha (worldly success) and Kāma (pursuit and enjoyment of worldly pleasures), the fourth goal of human life, wiz. Mokşa ( liberation of the soul from the endless chain of birth