The sages spoke of the terms and expressions sanctified by tradition: “Pañcagava,” “daśagrāmī,” and “triphalā” are all established by customary usage. When it comes to the formation of words, it is made clear that a non-Brahmin is not denoted by the suffix ‘ñi’; instead, words such as “potter” and those of similar kind are formed with the suffix ‘kṛta’. Likewise, expressions such as “pañcagū,” “one with a beautiful wife,” “midday,” and “one with a son” are created in the same manner. The sages further explained that phrases like “bring alms” and “bring the cow” are both to be considered as complete sentences. Expressions such as “Rāma-Kṛṣṇa,” “twice-born,” “two by two,” and “Brahman as one” are also to be properly understood in their context. Having thus set forth these examples, the teachers declared that five types of Vedic verbal forms have now been explained. Sometimes, these forms involve modifications of sounds, and at other times, the omission of a sound is to be considered. When a union of words extends beyond the root itself, it is regarded as a special combination. There are also instances where a hidden essence, a modification, or a portion of a sound is present—this is called “pṛṣodara.” Such forms, the sages said, are frequent in the Vedic metres, and so the explanation is to be repeated for clarity. Furthermore, those forms that are remote or distant are also described by the term “gati.” Those expressions that are declared undecidable, as well as those beginning with “for conception” and similar phrases, are included in this category. If the lawgiver wishes to make an exception among these, that too is accomplished through abundance. The words “night,” “vimbī,” and “kadrū,” as well as “aviṣṭu,” are particular to the Vājasaneyins. The gods are included here, as is the one who possesses supremacy over all deities. There is a prayer: “May you both cleanse us; may no harm come to us from our mouths as well.” Also included are the phrases “with gold” and “the man in the highest heaven.” Further examples are given: “Sacrifice to him,” “we approach,” and “having bathed, having gone, cook the bones.” The language of action is also seen in: “He may see, he may place, he may become; he may measure, he may increase.” There are forms beginning with “he supports,” as well as those like “he begets,” and also the imperative “place (it).” Other terms are explained: “Charioteer,” “not a charioteer,” and those beginning with “nasat,” as well as “amnarbhuva,” “ratha,” and others. There are forms such as “having given,” “having possessed,” “having one’s own,” “with sons,” and “praised by men.” From the fourfold abundance described, both activity and inactivity arise. The roots beginning with “bhū” are to be understood as belonging to the parasmaipada voice, according to tradition. 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 said to have the udātta accent as well. The roots beginning with “aṇ,” numbering twenty-seven, are also marked as udātta. Seventy-two roots, beginning with “mavya” and “mukhā,” are similarly bound by the udātta accent. The group beginning with “kṣudhā” and others, fifty-two in number, are recited as anudātta. The group beginning with “dyutā” and others, twenty-two in number, are likewise considered anudātta. After that, the group beginning with “jvalad,” numbering fifty-two, are also marked as udātta. Those called anudātta are verbs, while those beginning with “bhā” and “dyut” are from here considered udātta. The group beginning with “sad” and “āśraya” are udātta; those beginning with “kucād” and “veda” are also udātta. The group beginning with “svarit,” “icch,” and “bhṛñ,” four in number, are considered svarita. Those beginning with “aṣṭādaśa” are to be classified as ātmanepada. The roots beginning with “hṛ” are parasmaipada, and the three roots “gup,” “ā,” and “tra” are used in both voices. Fifteen roots, beginning with “skaṃbh,” are also considered parasmaipada. The group beginning with “pac” and others, marked as svarita, are considered parasmaipada. Finally, the group beginning with “bhū” and others, numbering one thousand and six, are recognized as roots. In this way, the sages set forth the intricate and sacred science of Vedic words, their forms, and their proper usage, preserving the wisdom of the ancients for those who seek understanding.