In days of old, the sages gathered to learn the sacred knowledge, and Sūta, the revered narrator, began to recount the wisdom of medicinal plants and the intricacies of grammar, as handed down through the lineage of seers. Sūta first spoke of the wild herbs that grew in the forests, naming them for the benefit of those who sought healing. Among these, Madana, Gālava, Bodha, Ghoṭā, and Ghoṭī were known, and a preparation called caturaṅgula was famed as vyādhighāta, a remedy against afflictions. He explained that the plant āragvadha was also called rājavṛkṣa and raivata, while dantī, kākendu-tiktā, kaṇṭakī, and vikaṅkata were also counted among the healing herbs. Nimba was known as ariṣṭa, and paṭola as kolaka; vayasthā and viśalyā were called chinnā and chinnaruhā, for their power to restore what was cut or lost. Guḍūcī was revered as vaśā and dantyamṛtā, while kirātatiktaka, bhūnimba, and kāṇḍatiktaka too were included in this sacred list. Having thus named the plants, Sūta turned to Lord Hari and said, “These are the names of the wild medicinal herbs, O Hari. Now, as once spoken by Kumāra to the sage Śaunaka, I shall explain the rules of grammar.” With this, Sūta recalled Kumāra’s teaching, who addressed Kātyāyana to impart the essence of grammar, so that children might learn the established words and their meanings. Kumāra explained that a word ending with the suffixes sup or tiṅ is called a pada—a grammatical word. The term ‘sup’ refers to the seven grammatical cases. The first case, svaujasaḥ, is inherent in the base word itself. He further explained that in the vocative case, or when gender and other grammatical aspects are not expressed, a meaningful base word, free from verbal suffixes, is used. The second case, called amauśasaḥ, is for the object of an action, especially when something is joined with another. The third case, ṭābhyāṃbhis, is used for the instrument or agent—the means by which an action is accomplished or the doer of the action. The fourth case, formed from ṅebhyām and bhyas, is for the recipient, where the intention is to give or bestow. The fifth case, from ṅasi, bhyām, and bhyas, is for the ablative, denoting departure, receipt, or the source of fear. The sixth case, from ṅas and ām, shows the primary relation of ownership. The seventh case, from ṅa and su, is applied to the locus, the substratum or place, often for protection. Kumāra continued, explaining that whatever is desired or undesired is considered in the ablative, and the fifth case is used in association with paryupāṅ and other meanings directed elsewhere. When ‘en’ is joined, the second case is used with verbs of action. For repeated actions, support, division, or distribution, as well as accompaniment, deficiency, and proximity, these cases are likewise applied. The second and fourth cases are used for effort and for verbs of movement, and for inanimate objects, two case endings are used for indifferent action. He described how the terms namaḥ, svasti, svadhā, svāhā, alam, and vaṣaṭ are expressed, and the fourth case is used for their purpose and for words indicating the infinitive or state. The third case is for accompaniment, contempt, and specification; the seventh case for time and state, and when joined with ‘etair,’ the sixth case is also applied. With words like master, lord, ruler, witness, heir, and offspring, two case endings are used for determination, and the sixth case is applied for the purpose of cause. For actions relating to memory, for the verb ‘to do’ in the sense of effort, and for violence, the action and agent are indicated. Kumāra clarified that the sixth case is not used for agent and object, nor for participles in the base form, and that the base form itself is of two kinds: noun and verb. From roots like ‘bhū’ and others, the tiṅ and laḥ verb endings arise. Ten forms are remembered: tip, tas, su, jhi for the first person; sip, thas, tha for the middle; and uttama, pūruṣa for the last. For parasmaipada verbs, the endings are mib, vas, mas; for ātmanepada, padānām. Tā, tām, jha are the first, madhya, sthā, sā, thā, ndhvam are the middle, and uttama is the last. Substitutes like iḍ, bah, mahi are used, 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 for ‘asmad.’ The verb roots beginning with ‘bhū’ are declared, as are those with ‘san’ and others at the end. Laḍ is used for the present, smen for the immediate past, laṅ for the more distant past, and loṭ and others for the desiderative. For injunction and permission, loṭ is used—for advice, invitation, command, request, and the desiderative. The optative mood, when used beyond the present, is parokṣa; in the past, liṭ is used; in the future, ḻaṭ is applied. In non-present contexts, the same applies, but it is derived from the root. When the action of the donor is surpassed, leṭ is mentioned for the optative mood. The perfect tense occurs in all three—state, object, and agent. Forms like tṛj and others are similar to those expressing obligation and desirability, as well as what ought to be done or avoided. Sūta then addressed the assembly, saying, “O Brahmins, now I will present established examples, as found in the Samhitā and other texts. This excellent teaching is for you, the best among ancestors, who have gathered here.” He spoke of the letter ḻ, renowned in words like service, lāṅgalīṣā, manīpayā, in Gaṅgā water, tavalkāra, ṛṇārṇa, and prārṇa. Tavalkāra also refers to one suffering from cold, as do saindrī and saukāra. The seat for the bride is for the father, and the suffix ‘la’ is used in such rules. He gave further examples: the leader is lavaṇa; the cows are these, not those who are lords. The goddess’s house is here; know that these two are clever. These are horses, six in number; those are not the petals of the lotus. That which acts, that which does not act, that water, that cremation ground—all these are examples. He continued: “He cooks here, he ripens here, you cover, so it is said. You make the sound of thunder, you cross over, remembering. You write, you create those, you lie down, though unseen. You are in the middle, you always perform worship. Who acts with hardship? Who would do so, who is established in the fruit? Who lies down, who is impotent, who attains dignity? Who is here, who is spoken of thus?” The gods declare, “Go, O friend.” Vishnu moves on his own, and the lord of song and the lord of smoke likewise. Thus, Sūta wove together the teachings of plants and grammar, blending the wisdom of healing with the science of words, illuminating the path for all who sought knowledge in the sacred assembly.