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.
अस्मानेष व्रजेत्सस्यादृक्साम स च गच्छति । कुटीच्छाया तथा छाया सन्धयोऽन्ये तथेदृशाः ॥ १,२०६.
He goes from us; he would go, he goes. The hut's shadow, likewise the shadow, and other connections are of the same kind.
समासाः षट्समाख्याताः स द्विजः कर्मधारयः । द्विगुस्त्रिवेदी ग्रामश्च अयं तत्पुरुषः स्मृतः ॥ १,२०६.
Six compounds are declared: karmadhāraya, dvigu, trivedī, grāma, and this is called tatpuruṣa.
तत्कृतश्च तदर्थश्च वृकभीतिश्च यद्धनम् । ज्ञानदक्षेण तत्त्वज्ञो बहुव्रीहिरथाव्ययी ॥ १,२०६.
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.
भावोऽधिस्त्रि यथोक्तं तु द्वन्द्वो देवर्षिमानवाः । तद्धिताः पाण्डवः शैवो ब्राहयं च ब्रह्मतादयः ॥ १,२०६.
The state, the superimposition, as stated; dvandva, the divine sages and men. Taddhita forms: Pāṇḍava, Śaiva, Brāhaya, and Brahmatā and others.
देवाग्निसखिपत्यंशुक्रोष्टुस्वायम्भुवः पिता । ना प्रशस्ताश्चरा गौर्ग्लौरबजन्ताश्च पुंस्यपि ॥ १,२०६.
Divine, fire, friendship, lordship, Śukra, Ṛṣṭu, Swayambhuva, father. Not praised are the moving ones, the cow, the bull, and those who are masculine.
हलन्तश्चाश्वयुक्क्ष्माभुङ्मरुत्क्रव्यान्मृगाविधः । आत्मा राजा युवा पन्थाः पूषब्रह्महणौ हली ॥ १,२०६.
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'.
विड्वे धा उशनानड्वान्मधुलिट्काष्ठतट्तथा । बनवार्यस्थिवस्तूनि जगत्सामाहनी तथा ॥ १,२०६.
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.
कर्मसर्पिर्वपुस्तेज अज्झलन्ता नपुंसके । जाया जरा नदी लक्ष्मीः श्रीस्त्रीभूमिर्वधूरपि ॥ १,२०६.
Action, clarified butter, the body, fire, poison, and the neuter gender; wife, old age, river, fortune, prosperity, earth, and bride are also feminine.
भ्रूः पुनर्भूस्तथा धेनुः स्वसा माता च नौ स्त्रियः । वाक्स्रग्दिङ्मुत्क्रुधः प्रायो युवतिः कुकुभस्तथा ॥ १,२०६.
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.
द्योदिवौ प्रावृषश्चैव सुमान उष्णिगस्त्रियाम् । गुणद्रव्यक्रियायोगात्स्त्रीलिङ्गांश्च वदामि ते ॥ १,२०६.
Heaven, day, the rainy season, Soma, the meter Ushnik—these are feminine by virtue of quality, substance, or action; thus I have told you the feminine forms.