ii
from the explanation given of the greater number of them, the rest are easily to be understood. He says also
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'सरूपा धातवः केचिदनुक्ता अपि सन्ति चेत् । |
The roots are arranged as far as possible alphabetically in the order of their endings. But as an exception, the root भू, with which Dhatupatha (धातुपाठ) begins, has been explained at the very commencement of this work also, as it denotes satta (सत्ता) which is Brahman, and is also expressive of auspiciousness. Metrical form has been adopted in the composition of this work to facilitate scholars in retaining the subject-matter in memory. The stanzas in this work number 200, if the [१]commentary is followed and the benedictory stanza included. No new technical expressions have been employed in this work except those already in vogue in Grammar. What is seen at the end of the work, viz.
'चुरादिश्चुर्युजादिर्युः स यस्माण्णिज्विभाषितः' (Sl. 199.)
cannot be taken as new Paribhasha (परिभाषा), since the instances given are merely cases of Lakshana (लक्षणा) conveying the meaning of a whole expression by a part of it, as नपु being used to denote नपुंसक. The commentator also explains that it was to indicate the unimportance of this apparent Paribhasha, that it has not been placed at the beginning of the work.
Purushakara, the commentary, is a work of Krishnalilasuka (कृष्णलीलाशुक). Suitably to the title of the original work, Daiva, the commentary is named Purushakara so as to imply, as it were, that just as Daiva alone, which is another name for Destiny (भाग्य), cannot bring one to the destined fruits without one's own exertions (पुरुषकार), so the understanding of the original work, Daiva, cannot be clear without the commentary. By a complete exposition of the full meaning intended wherever it is likely to be wished for, and presentation at
- ↑ The commentary mentions also the other view that the mangala sloka is not to be included in the work (p. 8.)
