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Smt. Neclanjana S. Shah
the interpretation of the word 'āsvadab'. Some grammarians understand an' to be an upsarga to 'svad'. Others take an as indicating abhividhi'.
From Dhanaprla's illustration asvādayati kşiram' quoted in Purusakara, it is clear that he understands and to be an upsarga, Krşna Lilāśuka and Sayana take it in the sense of “abbividhi', on the analogy of other Dhatusütrás, 'ā kusmad', adhrsadva etc,
The second point is regarding the interpretation of the word "sakarmakať. Maitreyarakṣital19 has explained it as 'sanıbhavikarmatva'. According to him, this Dhatusutra means that the roots up to 'svada' form their present stem with inic' if there is the possibility of Karma'.
The other view is that of Kșirasvāmi, who explains 'sakarmakat' as that having karına. It can be inferred that Dhanapala secms to hold this view, because his illustration contains karma'.
9.1. The above study of these stray views of Dhanapala as quoted by his successors, shows that he was a gran marian of a high order.
His opinions about the roots are supported by veteran grammarians like Kaiyala, Jayaditya, Jjnendra ctc. He seems to have thoroughly studied all the facets of the roots and did not accept the Dhātupāthas rigidly. The spoken language seems to have been the final authority for him. He did not accept nor reject any opinion of his predecessors, because it belonged to a particular School. If we take Durga as a commentator in Katantra School, Dhanapala might seems to have accepted many a point from this school too. Finally, it is noteworthy that he has carefully noticed the differences in the speech of Dramidas aud Aryas.
119. Dhatupradipa, p. 143
