In the ancient teachings, the first concept revealed is known as **svaujasaḥ**, which is understood as the very foundation of words—the **prātipadika**, or nominal base. A prātipadika is that which inherently possesses meaning, yet it stands apart, untouched by verbal roots or grammatical suffixes. Next, the second grammatical case is introduced, called **karmani**—the object case—which arises when an intervening element is present. In the unfolding of action, the one who performs any deed is recognized as the **agent**—the doer, the instigator of acts. The recipient, on the other hand, is the one to whom the intention of giving is directed. Whenever something departs from someone, is taken by another, or is taken away from someone, these relationships are carefully noted. When the endings **‘ṅi’** and **‘su’** are joined, the seventh grammatical case is formed, which is employed to denote the **locus**—the place or context of an action. That from which something is desired or undesired, the source or point of separation, is called the **apādāna**. In these contexts, when joined with specific particles known as **karmapravacanīyas**, the second case is used. Among intermediate forms, the sense of **accompaniment** and even of **deficiency** is expressed, with the preposition **upa** being specifically mentioned. For inanimate objects, two case endings may be applied, especially in the context of mental action or disregard. The fourth case has its own uses: it expresses **purpose** and meanings conveyed by the infinitive suffix **‘tum’**. The seventh case finds its place in denoting **time** and **state**, and, in such contexts, the sixth case may also be used. For the purpose of **specification**, two cases are called upon; the sixth case, in particular, is used to indicate **cause**. When verbs of **injury** are used, and when actions are performed by means or by the agent, these various cases find their application. In the world of verbs, beginning with the root **‘bhū’** (to be), ten tenses and moods, known as **lakāras**, are recognized. The endings **‘mi’, ‘vas’, ‘mas’, ‘saḥ’** belong to the **Atmanepada** (middle voice), while **‘pā’, ‘nā’, ‘m’, ‘pa’, ‘ne’, ‘dam’** are associated with the **Parasmaipada** (active voice). There are also substitutes—**‘e’, ‘vahe’, ‘maha’**—which pertain to others, especially within the optative and related moods. In matters of person, the **middle person** is indicated by **‘yuṣmad’**, and the **first person** by **‘asmad’**. The tense **‘laṭ’** is used for the present, and also for the past that is not of the current day. The optative and similar moods, including the benedictive, are said to be twofold in their application. For the **future**, the tense **‘ḷṭ’** is used, except when the verb root itself already carries the sense of futurity. The perfect tense is understood through examples, starting with the **Samhita** and others. Traditional forms such as **‘hotṛ’, ‘kāra’, ‘seyaṃ’, ‘lāṅgalī’, ‘ṣā’** are well established, as are **‘śītārta’, ‘seṃdra’, ‘saukāra’**. These initial forms are especially associated with **Viṣṇu** in this context, and thus, offerings are placed below the teacher in reverence. The names **‘Śaurī’** and **‘etau’** also refer to Viṣṇu; **‘imau’** denotes Durgā; **‘amū’** refers to us; and **‘arjunaḥ’** is similarly established. The word **‘ṣaḍ’** means six; **‘ṣaṇmātaraḥ’** are the six mothers; and words like **‘vākchura’** and **‘vāgdhasrithā’** are likewise noted. The term **‘praśna’** is the sixth form of Hari, and **‘kṛṣṇaṣṭīka’** is another such term. The text addresses the listener: “You are the wielder of the discus; you are the thief; you are also the mighty one.” The energies are seen as the **Ganges**; if **Hari** cuts, it is death; if **Shiva**, it is destruction. The hair is visible; here, the weak are asleep; these are desired, for that reason. This one is the wielder of the **Śārṅga bow**; this is **Rāma**; thus, the collection of forms and names is proclaimed. The mind delights in Rāma, clear and pure—“O Rāma, I bow to you.” All, beginning with the cowherds, are friends, and **Hari** is the husband of all. Without fault, with limbs of a cow—two, three, four as well. Eight, O sage, is this emperor, with a restless form and mind. **Uśanas** and **Āvi** reside in the man; they are red, marked by cessation. The cow, the boat, the forms, the milk, the hunger, the sky, and sometimes knowledge—all these are included. The leader, the water, the speech, the agent, the excess, and the wind—each finds its proper place in this sacred enumeration, as the teaching concludes.