Gathering the sages and learned Brahmins before him, Sūta prepared to impart the intricate wisdom of Sanskrit grammar, as established in the Samhitā and other revered texts. He began by explaining the case endings, the very foundation of understanding relationships in language. First, Sūta described the fourth case ending, formed from ṅebhyām and bhyas, which is applied to the recipient—the one to whom something is given or bestowed. Whenever there is intent to give or desire to offer, the dative case finds its place. Next, he spoke of the fifth case ending, derived from ṅasi, bhyām, and bhyas, used for the ablative. This case comes into play wherever something departs, is taken, received, or when fear arises from a source; thus, the ablative is remembered in such contexts. The sixth case ending, formed from ṅas and ām, is used to express ownership, the primary relation of possession. Meanwhile, from ṅa and su arises the seventh case, which is applied to denote the locus—the substratum or place where something exists, often for the purpose of protection. Sūta clarified that whatever is desired or undesired is considered through the ablative case, and the fifth case is used with paryupāṅ and other meanings that are directed elsewhere. When 'en' is joined, the second case is used with verbs expressing action. He continued, explaining that repeated action, signs of support, division, and complete distribution are all described through these cases. The sense of accompaniment, deficiency, and proximity are likewise indicated. For effort and verbs of movement, the second and fourth cases are applied. When dealing with inanimate objects, two case endings are used for indifferent action. Sūta then listed sacred terms: namaḥ, svasti, svadhā, svāhā, alam, vaṣaṭ. The fourth case is used for their purpose, as well as for words indicating the infinitive or a state. The third case finds application in accompaniment, contempt, and specification. The seventh case is used for time and state, and when joined with etair, the sixth case is also applied. With words such as master, lord, ruler, witness, heir, and offspring, two case endings are used to determine relationships, and the sixth case is applied for expressing cause. For actions relating to memory, and the verb 'to do' in the sense of effort, the purpose of violence, and in application, both action and agent are indicated. He cautioned that the sixth case is not used for agent and object, nor for participles in their base form, which are of two kinds: noun and verb. Moving to verbs, Sūta explained that from roots like bhū, tiṅ and laḥ arise, giving ten verb forms: tip, tas, su, jhi for the first person; sip, thas, tha for the middle; and uttama, pūruṣa for the last. For parasmaipada, the forms mib, vas, mas are used, and padānām for ātmanepada. Tā, tām, jha are the first; madhya, sthā, sā, thā, ndhvam are the middle; uttama is the last. Substitutes such as iḍ, bah, mahi are given, 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. Verb roots beginning with bhū are declared, as well as those ending with san and others. Laḍ is used for the present, smen for the past, from the verb root; laṅ is for the past not immediately preceding, while loṭ and others are for the desiderative from the verb root. For injunction and permission, loṭ is used; it is applied for advice, invitation, command, request, and the desiderative. When the optative mood is used beyond the present, it is parokṣa; in the past, liṭ is employed; in the future, ḻaṭ is used. Likewise, in the non-present, the same applies, but it is always 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. Forms such as tṛj and others are similar to those expressing obligation and desirability, as well as those denoting what ought to be done and what is not to be done. Having laid the foundation, Sūta announced: “I will now present the established examples, preceded by the Samhitā and other texts. O Brahmins, who have assembled here, this excellent teaching is for you, O best among ancestors.” He began with the letter ḻ, renowned in service, in lāṅgalīṣā, in manīpayā, in Gaṅga water, in tavalkāra, in ṛṇārṇa, and also in prārṇa. Tavalkāra is one suffering from cold, as are saindrī and saukāra. The seat for the bride is for the father; the suffix 'la' is to be used in the rule. The leader is lavaṇa; the cows are these, not those who are lords. The goddess's house is here; 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.” “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 say: 'Go, O friend.' Vishnu moves on his own, and the lord of song and the lord of smoke likewise.” “He goes from us; he would go, he goes. The hut's shadow, likewise the shadow, and other connections are of the same kind.” Six compounds are declared: karmadhāraya, dvigu, trivedī, grāma, and tatpuruṣa. “That which is made, that which is for that, the fear of wolves, and that wealth. The one skilled in knowledge, the knower of truth, bahuvrīhi, and avyayi.” The state, the superimposition, as stated; dvandva, the divine sages and men. Taddhita forms: Pāṇḍava, Śaiva, Brāhaya, and Brahmatā and others. Divine, fire, friendship, lordship, Śukra, Ṛṣṭu, Swayambhuva, father. Not praised are the moving ones, the cow, the bull, and those who are masculine. Ending with 'hal', the horse, the yoke, the earth, the wind, the flesh-eater, the deer-kind. The self, the king, the youth, the path, Pūṣa, the slayer of Brahman, and 'hal'. Excrement, urine, semen, honey, oil, wood from the cremation ground, as well as forest, water, bones, and objects of the world—these are all considered feminine. Action, clarified butter, the body, fire, poison, and the neuter gender; wife, old age, river, fortune, prosperity, earth, and bride are also feminine. Eyebrow, rebirth, cow, sister, and mother are women; speech, blood, direction, anger, and generally a young woman, as well as the hips, are also feminine. Heaven, day, the rainy season, Soma, the meter Ushnik—these are feminine by virtue of quality, substance, or action. Thus, Sūta concluded, he had revealed the feminine forms, imparting the wisdom of Sanskrit grammar with clarity and reverence to those gathered.