O wise one, listen as the principles of Vedic grammar and meaning are unfolded, step by step, with clarity and reverence. There are occasions, O sage, when a special ease or excellence in expression must be indicated. In such cases, the agentive sense is observed: the action appears to arise naturally, as when rice cooks by itself, without an explicit agent. From a transitive root, when the meaning is of a state or the passive voice, the suffix ‘la’ is also employed. When the outcome and the action are one and the same, such an act is called an action without a separate fruit—its result is not distinct from the act itself. In contrast, when there is a primary and a secondary action, the main act is regarded as principal, while the subsidiary act, such as betrayal, remains subordinate. The fruit of actions performed by others in a subordinate role is ascribed to the principal doer. In considering the result, the main activity is primary, while any crossing over is merely an attribute. When the action exists in a state of being, it is called kṛtyā; when the action is completed, it is attributed to the agent. In matters such as “to be gone to” and similar expressions, the remaining aspect is specified according to modern understanding. In the tatpuruṣa compound, examples include “dependent on Rāma,” “for the sake of grain,” and “yūpa-wood.” Other compounds, such as “pañcagava,” “daśagrāmī,” and “triphalā,” are established by usage. A non-Brahmin is not denoted by the suffix ñi; instead, words like “potter” and similar are formed with kṛta. Expressions such as “pañcagū,” “one with a beautiful wife,” “midday,” and “one with a son” are also formed in a particular way. Both “bring alms” and “bring the cow” are considered complete sentences. Combinations like “Rāma-Kṛṣṇa,” “twice-born,” “two by two,” and “Brahman as one” are to be understood as meaningful compounds. 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 extends beyond the root is known as a special combination. A hidden essence, a change in a sound, or a part of a sound is called pṛṣodara. Such forms are frequent in the Vedic metres, and their explanation is to be repeated as needed. Furthermore, those that are remote are also called by the term ‘gati’. Those that are undecidable, as well as those beginning with “for conception” and similar expressions, are included in this consideration. If the lawgiver wishes to make an exception among these, that too is accomplished by means of abundance. Words such as “night,” “vimbī,” “kadrū,” and “aviṣṭu” belong to the Vājasaneyins. The gods, and the one who possesses supremacy over all deities, are also included. A prayer arises: “May you both cleanse us; may no harm come to us from our mouths as well.” There are also expressions such as “with gold” and “the man in the highest heaven.” Phrases like “sacrifice to him,” “we approach,” and “having bathed, having gone, cook the bones” appear as well. There are forms such as “he may see,” “he may place,” “he may become,” “he may measure,” “he may increase.” Other forms begin with “he supports,” “he begets,” and also “place (it).” Words like “charioteer,” “not a charioteer,” and those beginning with “nasat,” as well as “amnarbhuva,” “ratha,” and so on, are to be known. Expressions such as “having given,” “having possessed,” “having one’s own,” “with sons,” and “praised by men” are also found. From the fourfold abundance arises both activity and inactivity. The roots beginning with “bhū” are to be known as belonging to the parasmaipada, as tradition remembers. The roots beginning with “at” and thirty-eight others, O sage, are also classified as parasmaipada. Fifty roots, beginning with “phak,” are enumerated as having the udātta accent. The roots beginning with “gup,” forty-two in number, are also said to have the udātta accent. The roots beginning with “aṇ,” numbering twenty-seven, bear the udātta accent as well. Seventy-two roots, beginning with “mavya” and “mukhā,” are bound by the udātta accent, while the group beginning with “kṣudhā,” numbering fifty-two, are recited as anudātta. Thus, O wise one, the intricate structure of words, compounds, and accents in the Vedic language has been lovingly revealed, preserving the sacred tradition and guiding the seeker on the path of understanding.