INTRODUCTION xli the oral tradition prevalent in his day. Thus in MSS. K2, K. and Pt2, kuna sabde takes the place of the later kuna śabdo- pakaranayoh. Again most of the MSS. give srambhu viśvāse (p. 497) instead of srambhu pramāde viśvāse ca.2 The MSS. also indicate Sūrin's fondness for combining dhātu-s that have the same meaning. Thus in the place of laja bharjane bhartsane ca³ K5, Ks give lāja lāji bharjane (p. 582). Similarly aghi laghi gatyākṣepe (p. 593) 4 is the combined result of aghi gatyakşepe and laghi gatau.5 The Dhātupāṭha given in MSS. K5, K, as karva kharva garva darpe (p. 610) is a combination of the three roots having the same meaning. Numerous are such combi- nations scattered throughout Sūrin's commentary. He has also the merit of explaining some difficult or unusual words found in the Dhātusūtra-s. In añju vyaktimrakṣanakantigatişu (p.585) regarding mrakṣaṇa he gives the additional information mrakṣaṇam secanam. Similarly he mentions cakyarthaḥ trptyarthaḥ (p. 587) in the Dhātusūtra, suha cakyārthe in the context of deriving the word sauhityam (satisfaction). There are some well-known words in Amara for which Sūrin gives a number of alternate derivations without straining the meaning, and showing the depth of his knowledge of grammar. Surāḥ (gods) is derived in six ways as those possess- ing power and prosperity: सुरन्तीति सुराः । 'सुर ऐश्वर्ये ' ; those who are resplendent: सुष्ठु राजन्तीति वा । ‘राजू दीप्तौ ' ; those who gracefully receive offerings made with devotion: भक्त्या दत्तं सुष्ठु रान्तीतिं वा । ‘रा आदाने ' ; 1 Brhat-dhaturupavali, ed. T. R. Krishnacharya, Kumbakonam, p. 400. 2 ibid., p. 546. 3 ibid., p. 505. 4 ibid., p. 379. 5 ibid., p. 502.
