O wise one, listen as the intricacies of language and meaning are unfolded. When speaking of inanimate objects, two case endings are used to express either mental action or disregard. The fourth case serves to indicate purpose, or those meanings suggested by the suffix ‘tum’, denoting intention. For matters of time and state, the seventh case is employed, though sometimes the sixth case may also be applied in such contexts. When specifying, two cases are utilized; the sixth case, in particular, points to the cause of something. In verbs that denote injury, the proper cases are used to show actions performed by means or by the agent. In the conjugations that begin with the root ‘bhū’, ten tenses and moods, known as ‘lakāras’, are recognized. The verb endings ‘mi’, ‘vas’, ‘mas’, and ‘saḥ’ belong to the Atmanepada, reflecting actions done for oneself, while ‘pā’, ‘nā’, ‘m’, ‘pa’, ‘ne’, and ‘dam’ are of the Parasmaipada, showing actions directed outward. The substitutes ‘e’, ‘vahe’, and ‘maha’ are reserved for others, especially in the moods beginning with the optative. The middle person is indicated by ‘yuṣmad’, and the first person by ‘asmad’. The tense ‘laṭ’ is used for present actions, as well as for past actions not belonging to the current day. The optative and similar moods, and the benedictive, are twofold in their expression, O sage. For the future tense, ‘ḷṭ’ is used, unless the verb root itself inherently expresses futurity. The perfect tense is illustrated by examples beginning with the Samhita and other texts. Forms such as ‘hotṛ’, ‘kāra’, ‘seyaṃ’, ‘lāṅgalī’, and ‘ṣā’ are established by tradition. Likewise, ‘śītārta’, ‘seṃdra’, and ‘saukāra’ are such forms, O best of sages. These initial forms are dedicated to Viṣṇu; thus, the offering is placed beneath the teacher. ‘Śaurī’ and ‘etau’ refer to Viṣṇu, ‘imau’ to Durgā, ‘amū’ to us, and ‘arjunaḥ’ similarly. The term ‘ṣaḍ’ means six; ‘ṣaṇmātaraḥ’ refers to the six mothers; ‘vākchura’ and ‘vāgdhasrithā’ are also such words. ‘Praśna’ is the sixth form of Hari; ‘kṛṣṇaṣṭīka’ is another such term. You are the wielder of the discus, the thief, and the mighty one. She regards the energies as the Ganges; if Hari cuts, it is death; if Shiva, it is destruction. The hair is observed; 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 is proclaimed. My 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. Without fault, with limbs of a cow, and 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 are all included. The leader, the water, the speech, the agent, the excess, and the wind are also accounted for. This is Brahmā, the staff-bearer, the blood, the little, and the beginning. Moving sideways, difficult, and also giving; becoming, eating, and striking. I declare how many qualities, substances, actions, unions, and genders there are. The skilled one, the self-born, the doer, and the mother—but not the father. Wealth, the moon, and the hand of the cow; the chariot, the gold, and many other things. Born from the rim, the poison, the vajra, the snake; thus all, the universe, both, and the mutual others. The former, the latter, the southern, the upper, and the lower. The first, the last, the lesser, and the half, concerning you and us. Likewise, the opposition of one’s own and another, reversal, and the imperishable. Gārgya, Nāḍāyana, Ātreya, and Gāṅgeya are maternal cousins. Thus, the wisdom of grammar, meaning, and tradition is revealed, shining forth for the benefit of all seekers.