iii
length of arguments serving to set at rest controversial points regarding [१]roots, [२]their forms, [३]meanings etc., Purushakara clearly impresses on the mind the sense of the original, Daiva. The latter is so terse, looking almost like a sutra, that the commentator has described Purushakara as a Varttika (वार्त्तिक) of Daiva.
[४]उक्ता [५]नुक्त [६]दुरुक्तानि स्थाने स्थाने विविञ्चता ।
कृष्णलीलाशुकेनेदं कीर्तितं दैववार्तिकम्' (P. 127).
The manner and style of this commentary which, in barely sufficient and simple words conveys deep meaning, render it impossible not to state that Purushakara has nearly approached Kaiyata's work. The commentator's gloss on the first stanza of Daiva shows clearly his mastery in the Vedanta Philosophy.
Purushakara is cited in many instances as an authority in his Dhatuvritti by [७]Sayanacharya (सायणाचार्य), who is himself a great authority, and Daiva also in a few places; e.g.--
" 'कुर्द खुर्द गुर्द गुद क्रीडायामेव' अत्र कैयट-पुरुषकार-मैत्रेयादिषु
तृतीयो न पठ्यते"
" 'लाज लजि भर्त्सने च' भर्त्सनग्रहणं भर्जनस्याप्युपलक्षणमिति
पुरुषकारः"
" 'इट किट कटी गतौ' .... .... अयं पक्षः समर्थितः पुरुषकारे
.... .... -- 'अन्ये पुनरुभावपि न पठन्ति । व्यक्तं चैतद्
धनपालशाकटायनवृत्त्योः । अपि च । शोटृ गर्व इत्यादिकान्
कांश्चित् धातून् पठित्वा .... .... उदयतीत्यादि चैवमसाध्वे-
वास्तु' इति"
thus in many places, and
" 'श्रम्भु प्रमादे' .... .... दैवेऽप्येवमेवोक्तम्".
There are also a few instances in which Sayana has extracted passages of Purushakara without mentioning the source,e.g:--
