O wise one, listen as the subtle intricacies of words and their meanings are revealed. The optative and benedictive moods, as well as similar verbal moods, are of two kinds, O sage. The tense known as ‘ḷṭ’ is reserved for the future, except in those cases where the very root of the verb already conveys futurity. To understand the perfect tense, look to the examples beginning with the Samhitas and similar texts. There are certain forms—‘hotṛ’, ‘kāra’, ‘seyaṃ’, ‘lāṅgalī’, and ‘ṣā’—that are established by long-standing tradition. Likewise, the forms ‘śītārta’, ‘seṃdra’, and ‘saukāra’ are also accepted in this way, O best of sages. These initial forms are especially for Viṣṇu in this context; thus, the offering is placed beneath the teacher, showing reverence. The names ‘Śaurī’ and ‘etau’ refer to Viṣṇu; ‘imau’ is used for Durgā; ‘amū’ refers to us; and ‘arjunaḥ’ is applied in the same manner. Here, ‘ṣaḍ’ means six, and ‘ṣaṇmātaraḥ’ refers to the six mothers. Words such as ‘vākchura’ and ‘vāgdhasrithā’ are also recognized in this way. The term ‘praśna’ is known as the sixth form of Hari, and ‘kṛṣṇaṣṭīka’ is another such term. You are praised as the wielder of the discus, the thief, and the mighty one. She, the goddess, regards the energies as the sacred Ganges; if Hari severs, it is death; if Shiva, it is destruction. The hair is perceived; in this place, the weak are asleep; these are desired for that reason. This one is the bearer of the Śārṅga bow; this is Rāma; thus is the collection of forms declared. My heart finds delight in Rāma, clear and pure. O Rāma, to you I bow in reverence. All beings, beginning with the cowherds, are friends, and Hari is the beloved husband. Without blemish, with the limbs of a cow, and sometimes with two, three, or four as well. This emperor, O sage, is eightfold, with a restless form and mind. Uśanas and Āvi reside in man; they are red, bearing the mark of cessation. The cow, the boat, the forms, the milk, the hunger, the sky, and sometimes knowledge are all included. The leader, water, speech, the agent, excess, and wind are counted thus. This is Brahmā, the staff-bearer, blood, the little, and the beginning. Moving sideways, difficult, and also giving; becoming, eating, and striking—these actions are described. I now declare how many qualities, substances, actions, unions, and genders there are. The skilled one, the self-born, the doer, and the mother are recognized, but not the father in this context. Wealth, the moon, the hand of the cow, the chariot, the gold, and many others are included. Born from the rim, poison, the vajra, the snake—thus all, the universe, both, and their mutual others are acknowledged. The former, the latter, the southern, the upper, and the lower are all named. The first, the last, the lesser, and the half—these relate to you and to us. Likewise, the opposition of one’s own and another, reversal, and the imperishable are recognized. Gārgya, Nāḍāyana, Ātreya, and Gāṅgeya are maternal cousins. Of two joined in action, one is the agent of the deed, steadfastness, and saffron are also included. In one’s own interest, one is called a thief; in equal interest, he gazes at the face like the moon. A cow is wealth; and the wealthy man, especially in times of distress, is measured by how much he possesses. One adorned with a garland, an ascetic, an intelligent man, a deceiver—these are distinguished only by their circumstances. When something is slightly incomplete, it is called ‘almost’ or ‘nearly so.’ Of the Paṭu caste, there is blame; a physician’s noose, there is praise. In abundance and similar cases, made of food; made of clay, and likewise made of gold. Darker, whitest—what are these called by name? They are the imperishable ones. In measurement, ‘knee-deep’ and ‘equal to both knees’ are used. ‘Which’ and ‘which of two’ are employed to specify numbers. Thus, O sage, the manifold meanings and forms of words are revealed, each carrying its own weight and tradition within the sacred language.