Garuda Purana

पञ्चमी स्यान्ङसिभ्यांभ्योह्यपादाने च कारके । यतोऽपैति समादत्ते उपादत्ते भयं यतः ॥ १,२०५.

The fifth case ending 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 ablative case is remembered.

ङसोसामश्च षष्ठी स्यात्स्वामिसम्बन्धमुख्यके । ङयोः सुपो वै सप्तमी स्यात्सा चाधिकरणे भवेत् ॥ १,२०५.

The sixth case ending is formed from ṅas, ām, and is used for the primary relation of ownership; from ṅa and su, the seventh case ending arises, and it is applied to the locus.

आधारश्चाधिकरणं रक्षार्थानां प्रयोगतः । ईप्सितं चानीप्सितं यत्तदपादानकं स्मृतम् ॥ १,२०५.

The substratum is the locus, applied for the purpose of protection; whatever is desired or undesired is considered the ablative.

पञ्चमी पर्युपाङ्योगे इतरर्तेऽन्यदिङ्मुखे । एनयोगे द्वितीया स्यात्कर्मप्रवचनीयकैः ॥ १,२०५.

The fifth case is used in association with paryupāṅ, and for other meanings directed elsewhere; when en is joined, the second case is used with verbs expressing action.

वीप्सेत्थम्भावचिह्नेऽभिर्भागेनैव परिप्रती । अनुरेषु सहार्थे च हीनेऽनूपश्च कथ्यते ॥ १,२०५.

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 are described.

द्वितीया च चतुर्थो स्याच्चेष्टायां गतिकर्मणि । अप्राणे हि विभक्ती द्बे मन्यकर्मण्यनादरे ॥ १,२०५.

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.

नमः स्वस्तिस्वधास्वाहालंवषड्योग ईरिता । चतुर्थो चैव तादर्थ्ये तुमर्थाद्भाववाचिनः ॥ १,२०५.

The terms namaḥ, svasti, svadhā, svāhā, alam, vaṣaṭ are expressed; the fourth case is used for their purpose, and for words indicating the infinitive or state.

तृतीया सहयोगे स्यात्कुत्सितेङ्गे विशेषणे । काले भावे सप्तमी स्यादेतैर्योगेऽपिषष्ठ्यति ॥ १,२०५.

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.

स्वामीश्वराधिपतिभिः साक्षिदायादप्रसूतैः । निर्धारणे द्वे विभक्तो षष्ठी हेतुप्रयोगके ॥ १,२०५.

With master, lord, ruler, witness, heir, and offspring, two case endings are used for determination; the sixth case is applied for the purpose of cause.

स्मृत्यर्थकर्मणि तथा करोतेः प्रतियत्नके । हिंसार्थानां प्रयोगे च कृति कर्मणि कर्तरि ॥ १,२०५.

For action relating to memory, for the verb 'to do' in the sense of effort; for the purpose of violence, in application, the action and agent are indicated.

न कर्तृकर्मणोः षष्ठी निष्ठयोः प्रातिपदिके । द्विविधं प्रातिपदिकं नाम धातुस्तथैव च ॥ १,२०५.

The sixth case is not used for agent and object, nor for participles in the base form; the base form is of two kinds, namely noun and verb.

भूवान्दिभ्यस्तिङो लः स्याल्लकारा दश वै स्मृताः । तिप्तसूझि प्रथमो मध्यः सिप्थस्थोत्तमपूरुषः ॥ १,२०५.

From 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.

मिब्वस्मस्तु परस्मै हि पदानां चात्मनेपदम् । ताताञ्झ प्रथमो मध्य स्थासाथान्ध्वमथोत्तमः ॥ १,२०५.

Mib, vas, mas are for the parasmaipada, and padānām is for the ātmanepada; tā, tām, jha are the first, madhya, sthā, sā, thā, ndhvam are the middle, and uttama is the last.

आदेशा इड्बहिमहि धातुतोथ णिजादिवत् । नाम्नि प्रयुज्यमानेऽपि प्रथमः पुरुषो भवेत् ॥ १,२०५.

Substitutes are iḍ, bah, mahi, and the verb root is like ṇij and others; even when applied to nouns, the first person is used.

मध्यमो युष्मदि प्रोक्त उत्तमः पुरुषोऽस्मदि । भूवाद्या धातवः प्रोक्ताः सनाद्यन्तास्तथा ततः ॥ १,२०५.

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.

लडीरितो वर्तमाने स्मेनातीते च धातुतः । भूतेऽनद्यतने लङ्वा लोडाद्याशिषि धातुतः ॥ १,२०५.

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.

विध्यादावेवानुमतो लोड्वाच्यो मन्त्रणे भवेत् । निमन्त्रणाधीष्टसंप्रश्रे प्रार्थनेषु तथाशिषि ॥ १,२०५.

For injunction and permission, loṭ is used; it is applied for advice, for invitation, for command, for request, and for the desiderative.

लिङतीते परोक्षे स्याल्लिड्भूते ळड्भविष्यति । स्यादनद्यतने तद्वद्भविष्यति तु धातुतः ॥ १,२०५.

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 derived from the root.

दातोरॢङ्क्रियातिपत्तौ लिङर्थे लेट्प्रकीर्तितः । कृतस्त्रिष्वपि वर्तन्ते भावे कर्मणि कर्तरि ॥ १,२०५.

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.

सदृशास्तव्यता ण्यद्यदनीयाश्च तृजादयः ॥ १,२०५.

The forms tṛj and others are similar to the forms expressing obligation and desirability, as well as those denoting what ought to be done and what is not to be done.

श्रीगरुडमहापुराणम् २०६ सूत उवाच । सिद्धोदाहरणं वक्ष्ये संहितादिपुरः सरम् । विप्राः स्वसागता वीदं सुत्तमं स्यात्पितॄषभः ॥ १,२०६.

Sūta said: I will now present the established examples, preceded by the Samhitā and other texts. O Brahmins, those who have come together, this excellent teaching is for you, O best among ancestors.

ळकारो विश्रुता सेवं लाङ्गलीषा मनीपया । गङ्गोदकं तवल्कार ऋणार्णं प्रार्णमित्यपि ॥ १,२०६.

The letter ḻ is renowned in service, in lāṅgalīṣā, in manīpayā, in Gaṅga water, in tavalkāra, in ṛṇārṇa, and also in prārṇa.

शीतार्तश्च तवल्कारः सैन्द्री सौकार इत्यपि । वध्वासनञ्च पित्रर्थो लनुबन्धो नये जयेत् ॥ १,२०६.

Tavalkāra is also one suffering from cold; saindrī and saukāra are likewise. The seat for the bride is for the father; the suffix 'la' is to be used in the rule.

नायको लवणं गावस्त एते न त ईश्वराः । देवीगृहमथो अत्र अ अवेहि पटू इमौ ॥ १,२०६.

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.

अमी अश्वाः षडस्येति तन्न वाक्षड्दलानि च । तच्चरेत्तल्लु नातीति तज्जलं तच्छ्मशानकम् ॥ १,२०६.

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.

सुगन्नत्र पचन्नत्र भवांश्छादयतीति च । भवाज्झनत्करश्चैव भवांस्तरति संस्मृतम् ॥ १,२०६.

He cooks here, he ripens here, you cover, so it is said. You make the sound of thunder, you cross over, remembering.

भवांल्लिखति ताञ्चक्रे भवाञ्शेतेऽप्यनीदृशः । भवाण्डीनं त्वन्तरसि त्वङ्करोषि सदार्चनम् ॥ १,२०६.

You write, you create those, you lie down, though unseen. You are in the middle, you always perform worship.

कश्चरेत्कष्टकारेण क कुर्यात्क फले स्थितः । कःशेते चैव कःषण्डः कस्को याति च गौरवम् ॥ १,२०६.

Who acts with hardship? Who would do so, who is established in the fruit? Who lies down, who is impotent, who attains dignity?

क इहात्र क एवाहुर्देवा आहुश्च भो व्रज । स्वभूर्विष्णुर्व्रजति च गीष्पतिश्चैव धूर्पतिः ॥ १,२०६.

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.