O best of sages, let me recount the sacred knowledge concerning the roots of words and their classifications, as revealed in the ancient tradition. There are fourteen roots beginning with “tika” that are recognized as parasmaipada, belonging to that particular verbal form. Furthermore, six roots commencing with “tud” are known to bear the svarita accent, while one hundred and five roots starting from “vraśc” are declared to be marked by the udātta accent. Additionally, four roots beginning with “ṇu” are also considered parasmaipada. The roots “pṛṅ” and “mṛṅ” are to be used in the ātmanepada form, and six roots beginning with “ri” are grouped with the parasmaipada as well. O sage, the sixteen roots collectively called “pracchādi” belong entirely to the parasmaipada form, and similarly, all roots beginning with “kṛti” are regarded as parasmaipada. When the root “kṛti” is uttered with the svarita accent, it too is classified as parasmaipada, as are “rudha” and “nandā.” There are twenty-five roots beginning with “udātta,” “śiṣ,” “piṣ,” “rudh,” and others that are distinguished in this way. In the forms of “manu,” “van,” and “ātman,” the root is spoken with the svarita accent and is thus known as “kṛñ.” Seven roots beginning with “kya,” as well as those starting with “sautra” and “staṃbhvādika,” are considered to have a dual nature, being both-sided in their forms. Twenty-two roots beginning with “kudhā” are said to bear the udātta accent. Moreover, parasmaipada roots are generally to be pronounced with the svarita accent. There are one hundred and thirty-six roots beginning with “cur” and ending with “ñy,” and roots beginning with “carcā” and ending with “ādhṛṣīya,” as well as those ending in “py,” are enumerated in this tradition. Ten roots beginning with “pad” are declared to belong to the ātmanepada form. From the root’s essential meaning, a variety of usages arise, and roots beginning with “citra,” especially those relating to agent and instrument, are also included in this enumeration. Sixteen roots beginning with “stoma” are given as examples of “andatasya.” All these roots are considered to belong to every group, expressing a multitude of meanings. This, O sage, is the summary of the teaching, while the detailed explanations are found scattered throughout the tradition. Except for “vṛṅ” and “vṛñ,” all roots ending in “a” are regarded as excluded from these lists. The roots “bhañj,” “bhuj,” “bhrasj,” “mat,” “ji,” “yaj,” “yuj,” “ruj,” “rañj,” “avi,” “jir,” “svañj,” “isañj,” and “sṛja” are enumerated, as are “śad,” “sadī,” “svidyatiḥ,” “skandir,” “hadī,” “krudh,” “kṣudhi,” and “budhyatī.” Further, “manyah,” “annā,” “pkṣip,” “chupita,” “ptipa,” “stṛpyati,” and “dṛpyatī” are included. Likewise, “kruśi,” “daṃśi,” “diśī,” “dṛś,” “mṛśi,” “ruś,” “liś,” “viś,” “spṛśaḥ,” and “kṛṣiḥ” are named. The roots “vasati,” “dahati,” “hiduho,” “nahmih,” “ruhli,” “hvahi,” and others follow. The “cādyā” are indeclinables, while “gavayaḥ” is mentioned; “prādyā” arise from direction, place, and time. The recitation of groups, the recitation of aphorisms, and the recitation of roots are all prescribed. Words are established, both Vedic and worldly, O Nārada, and by a concise method, the proper words are determined—formed by means of base, suffix, substitution, elision, and addition. Yet, due to the vastness and infinitude of these forms, no one, O Nārada, is able to recite them all. By the mere knowledge of these, the accomplishment of dharma arises for people. This knowledge encompasses calculation, horoscopes, and the collections known as Skandha; it includes inquiry, the observation of lunar and solar eclipses, and the Udāsya. Within the horoscope, one finds the divisions of signs, the origins of planets, and matters relating to birth. Actions, the span of life, the eight groups, royal yogas and celestial yogas are all described, as are the results of planetary positions and the mixed yogas of support. The determination of lost birth and the characteristics of the Dreṣkāṇa are also revealed in this sacred tradition.