O sage, listen with attention as the forms and functions of words and actions are revealed. There are many expressions: Bhavati, Bagabhūva, Bhavitā, Bhaviṣyati, Bhavat, Abhavat, Bhagavat, and Bhavecca, each signifying a state of being or becoming in various tenses and moods. Likewise, there are verbs such as Atti, Jaghāsa, Attāt, Syati, Attvā, Dadat, Dviraghasa, and Dātsyat, each marking actions like eating, giving, or intending. The verbs Dideva, Devitā, Deviṣyati, Adīvyat, Dīvyet, and Dīvyāt relate to playing, shining, or divine activity. Sunot, Asunot, Sunuyāt, Sūyāt, Aśāvit, Asoṣyat, and Utudati speak of hearing, drying, and other actions. Further, there are forms like Ataut, Sīdat, Otsyat, Iti, Ruṇaddhi, Rūrodha, Roddhā, and Rotsyati, each expressing sitting, restraining, or intending to restrain. Tanoti, Tatāna, Tanitā, Taniṣyati, Tanot, Atanot, and Tanuyāt describe the act of stretching or extending. Akrīṇāt, Krīṇāt, Krīṇīyāt, Krīyāt, Akraiṣīt, Akreṣyat, and a series of forms like Corayati, Corayāmāsa, Corayitā, Corayiṣyati, Corayatu, all relate to buying, selling, and stealing in various nuances of time and agency. In the collection of actions, O learned one, the knower is called 'Bobhūyate', signifying one who becomes through acts. When the root bears an anudātta accent, this too applies in the interchange of actions. The verb in the parasmaipada form is used for the agent, as taught by the grammarians, except in certain other cases. When an action is performed with special ease or excellence, that too is indicated by the form. Thus, in the agentive sense, actions are said to be self-accomplished, as when rice is cooked by itself. From a transitive root, when the meaning is of a state or when passive, the suffix 'la' is used. When the result and the action are united, it is called an action without a separate fruit. In a complex deed, the main act is regarded as primary, while the subsidiary act, such as betrayal, is subordinate. Gains resulting from actions performed by subordinates are considered to belong to the principal. In the outcome, the main activity is primary, while crossing over or transition is an attribute. When the action is in a state of being, it is called a kṛtyā; once completed, it pertains to the agent. In matters such as 'to be gone to' and similar expressions, the remainder is specified according to the modern view. In the tatpuruṣa compound, examples like 'dependent on Rāma', 'for the sake of grain', and 'yūpa-wood' are given. Usage establishes forms such as 'pañcagava', 'daśagrāmī', and 'triphalā'. A non-Brahmin is not denoted by the suffix ñi; rather, words like 'potter' are formed with the kṛta suffix. Other compounds like 'pañcagū', 'one with a beautiful wife', 'midday', and 'one with a son' are formed similarly. The expressions 'bring alms' and 'bring the cow' are both recognized as sentences. Compounds such as 'Rāma-Kṛṣṇa', 'twice-born', 'two by two', and 'Brahman as one' are to be understood in their proper sense. Thus, five types of Vedic verbal forms have been explained. Sometimes, there is modification of sounds; at other times, the loss of a sound is considered. A union that goes beyond the root is called a special combination. A hidden essence, a modification, or a portion of a sound is termed pṛṣodara. Such forms are said to be frequent in the Vedic metres, and their explanation is to be repeated here. Further, words that are remote in meaning are also called 'gati'. Those forms which are undecidable, or which begin with expressions like 'for conception', are likewise included. If the lawgiver desires an exception among these, that too is accomplished by means of abundance or special rule. Words such as 'night', 'vimbī', 'kadrū', and 'aviṣṭu' belong particularly to the Vājasaneyins. The gods, and he who possesses superiority over all deities, are also included in these discussions. May you both cleanse us; may no harm come to us from our mouths as well. Also considered are phrases like 'with gold' and 'the man in the highest heaven'. Examples such as 'sacrifice to him', 'we approach', and 'having bathed, having gone, cook the bones', are given. Actions like 'he may see', 'he may place', 'he may become', 'he may measure', and 'he may increase' are noted. The forms beginning with 'he supports', those like 'he begets', and 'place (it)' are also included. Thus, O sage, is the nature of Vedic words and actions, their forms, uses, and meanings, as taught by the wise.