Let us listen, dear one, to the teachings as they were spoken in the ancient times, a tapestry of knowledge woven with care and clarity. First, the wise expound the measures and weights by which substances are known and offered. A **karṣa** is a recognized measure, as is **suvarṇa**; **kavalagraha** is another, while half a **pala** is called **śukti**. Eight **māṣakas** are also a standard unit. A **pala** itself is also known as a **bilva**, and a **muṣṭi** equals two **palas**—as does a measure called **prasṛti**. Both **añjali** and **kuḍava** are said to be four **palas** each. When eight **palas** are gathered, they form one **aṣṭamāna**, a standard measure in these traditions. Four **kuḍavas** make a **prastha**, and four **prasthas** together become an **āḍhaka**. There is also a vessel called **kāśa**, while a **droṇa** is measured as four **āḍhakas**. A **tulā** is said to be one hundred **palas**, and a **bhāga** is considered to be twenty **palas**. Thus, the learned describe the system of measurement for substances measured by the **prastha**; but for liquids, the measure is twice as much. Turning to the sacred and medicinal plants, the sages declare: **Bhadradāru** is a divine wood, and **dāru** is also called **devadāru**. **Kuṣṭha** is a medicinal plant, and **māṃsī** is the root known as **nalada**. **Śaṅkha** is the conch shell, **śukti** is the oyster shell, and **nakha** means nail; again, **śaṅkha** refers to the conch. **Vyāghra** is the tiger, and **vyāghranakha** is the tiger’s claw. **Pura** is called **palaṅkaṣa**, and **mahiṣākṣa** is known as **guggulu**. **Rasa** is mercury, **gandharasa** is a kind of earth known as bole, and **sarja** is the resin of the sarja tree. The plants **priyaṅgu**, **phalinī**, **śyāmā**, and **gaurī** are also named among the medicinal herbs. **Karañja** and **naktamāla** are mentioned, as well as **pūtika** and **cirabilva**. **Śigru** is also called **śobhāñjana**, and there is one known as **jñānamāna**. Further, **jayā**, **jayantī**, **śaraṇī**, **nirguṇḍī**, and **sindhuvāra** are named, along with **moraṭā**, **pīluparṇa**, and **tuṇḍī**, which is also known as **tuṇḍikerikā**. The list continues: **madana**, **gālava**, **bodha**, **ghoṭā**, and **ghoṭī** are mentioned, and the preparation called **caturaṅgula** is known as **vyādhighāta**. It is taught that **āragvadha** is also called **rājavṛkṣa** and **raivata**. There are also **dantī**, **kākendu-tiktā**, **kaṇṭakī**, and **vikaṅkata**. **Nimba** is known as **ariṣṭa**, and **paṭola** is called **kolaka**. **Vayasthā** and **viśalyā** are also known as **chinnā** and **chinnaruhā**. **Vaśā** and **dantyamṛtā** are other names for **guḍūcī**; **kirātatiktaka**, **bhūnimba**, and **kāṇḍatiktaka** are also included among these herbs. Thus, Sūta says, “These, O Hari, are the names of wild medicinal plants. Now, I shall explain the grammar as Kumāra spoke to Śaunaka.” Kumāra, addressing Kātyāyana, began: “Now I will explain the essentials of grammar, so that established words may be discerned and children instructed. A word ending with a **sup** or **tiṅ** is called a **pada**. The term ‘sup’ refers to the seven grammatical cases; ‘svaujasaḥ’ is the first case, which is inherent in the base word itself. In the vocative, and in matters of gender or other contexts, when the agent or object is not expressed, a meaningful base word, free from verbal suffixes, is used. ‘Amauśasaḥ’ is the second case, used for the object of an action, especially when joined with another. ‘Ṭābhyāṃbhis’ is the third case, used for the instrument or agent—the means by which an action is done or the one who performs it. The fourth case ending arises from ‘ṅebhyām’ and ‘bhyas’, and is used for the recipient, wherever there is an intention to give or bestow. The fifth case is formed from ‘ṅasi’, ‘bhyām’, and ‘bhyas’, and is used for the ablative—wherever something departs, is taken, is received, or where fear arises from. The sixth case is formed from ‘ṅas’ and ‘ām’, and is used for the primary relation of ownership. From ‘ṅa’ and ‘su’, the seventh case ending arises, applied to the locus or substratum, for the purpose of protection. Whatever is desired or undesired is considered the ablative. The fifth case is also used in association with **paryupāṅ**, and for other meanings implying direction elsewhere. When ‘en’ is joined, the second case is used with verbs expressing action. For repeated action, for the sign of support, for division, and for complete distribution; in the sense of accompaniment, for deficiency, and for proximity, these usages are described. The second and fourth cases are used for effort and for verbs of movement; for inanimate objects, two case endings are applied for indifferent action. The terms **namaḥ**, **svasti**, **svadhā**, **svāhā**, **alam**, and **vaṣaṭ** are expressed; the fourth case is used for their purpose, and for words indicating the infinitive or state. The third case is used for accompaniment, for contempt, and for specification; the seventh case is used for time and state, and when joined with ‘etair’, the sixth case is also applied. With master, lord, ruler, witness, heir, and offspring, two case endings are used for determination; the sixth case is applied for expressing cause. For actions related to memory, for the verb ‘to do’ in the sense of effort, for the purpose of violence, and in application, the action and agent are indicated. The sixth case is not used for agent and object, nor for participles in the base form; the base form is of two kinds: noun and verb. From the root **bhū** and others, **tiṅ** and **laḥ** arise; ten verb forms are remembered: **tip**, **tas**, **su**, **jhi** are the first person; **sip**, **thas**, **tha** are the middle; and **uttama**, **pūruṣa** are the last. **Mib**, **vas**, **mas** are for **parasmaipada**, and **padānām** is for **ātmanepada**; **tā**, **tām**, **jha** are the first, **madhya**, **sthā**, **sā**, **thā**, **ndhvam** are the middle, and **uttama** is the last. Substitutes are **iḍ**, **bah**, **mahi**, and the verb root is like **ṇij** and others; even when applied to nouns, the first person is used. The middle person is stated for **yuṣmad**, the highest person for **asmad**; the verb roots beginning with **bhū** are declared, and those with **san** and others at the end, likewise. **Laḍ** is used for the present, **smen** for the past, from the verb root; **laṅ** is for the past not immediately preceding, **loṭ** and others are for the desiderative from the verb root. For injunction and permission, **loṭ** is used: for advice, for invitation, for command, for request, and for the desiderative. When the optative mood is used beyond the present, it is called **parokṣa**; in the past, **liṭ** is employed; in the future, **ḻaṭ** is used. Likewise, in the non-present, the same applies, but it is derived from the root. When the action of the donor is surpassed, **leṭ** is mentioned in the sense of the optative mood. The perfect occurs in all three—state, object, and agent. Thus, the ancient sages and teachers have laid out the measures, the medicinal plants, and the foundational principles of grammar, so that all may know the right names, the right quantities, and the right forms of speech, for the benefit of all who seek knowledge and right conduct.