प्रवृत्तं चक्रतां चैव वाणिज्यप्रभृतीनि च
Prosperity, rulership, and also business and the like.
धनं विद्यां भिषक् सिद्धिं कुप्यङ्गा अप्यजाविकम्
Wealth, knowledge, success in medicine, vessels, and even livelihood.
कृत्तिकादि भरण्यन्तं सकामानाप्नुयादिमान्
From Kṛttikā to Bharaṇī, he attains all desired things.
वसुरुद्रादितिसुताः पितरः श्राद्धदेवताः
The Vasus, Rudras, and Adityas—these sons are the deities of the śrāddha.
आयुः प्रजां धनं विद्यां स्वर्गं मोक्षं सुखानि च
Lifespan, offspring, wealth, knowledge, heaven, liberation, and pleasures—
इत्येवं कथितं किञ्चित्कल्पाध्याये विशेषतः
Thus, a portion has been described here, especially in the chapter on Kalpa.
य इमं चिन्तयेद्विद्वान्कल्पाध्यायं मुनीश्वर
O best of sages, the learned one who contemplates this chapter on Kalpa—
यः शृणोति नरो भक्त्या दैवे पित्र्ये च कर्मणि
Whoever listens with devotion to this, regarding both divine and ancestral rites—
धनं विद्यां यशः पुत्रान्परत्र च गतिं पराम्
He attains wealth, knowledge, fame, sons, and the highest path hereafter.
कथयिष्ये समासेन शृणुष्व सुसमाहितः
I shall now briefly explain; listen attentively and with full concentration.
सिद्धरूपप्रबन्धेन मुखं वेदस्य सांप्रतम्
Now, the beginning of the Veda is presented in the form of the Siddha-rūpa arrangement.
स्वौजसः प्रथमा प्रोक्ता सा प्रातिपदिकात्मिका
The first is called svaujasaḥ, which is of the nature of the prātipadika (nominal base).
अर्थावत्प्रातिपदिकं धातुप्रत्ययवार्जितम्
A prātipadika is that which has meaning, and is devoid of verbal root and suffix.
द्वितीया कर्मणि प्रोक्तान्तरान्तरेण संयुते
The second (case) is called karmani (object), when joined with an intervening element.
येन क्रियते तत्करणं सः कर्ता स्यात्करोति यः
He by whom something is done, that is the agent; the one who performs the action.
यस्मै दित्सा धारयेद्वै रोचते संप्रदानकम्
To whom the intention of giving is directed, that is called the recipient.
यतो ऽपैति समादत्ते अपदत्ते च यं यतः
From whom something departs, by whom it is taken, or from whom it is taken away—
ङ्योःसुपः सप्तमी तु स्यात्सा चाधिकरणे भवेत्
When joined with 'ṅi' and 'su', the seventh case arises, and that is used for the locus.
ईप्सितं चानीप्सितं यत्तदपादानकं स्मृतम्
Whatever is desired or undesired, that is known as the apādāna (source or separation).
एतैर्योगे द्वितीया स्यात्कर्मप्रवचनीयकैः
When joined with these, the second case is used with karmapravacanīya particles.
अन्तरेषु सहार्थे च हीने ह्युपश्च कथ्यते
Among intermediates, for the sense of accompaniment, and for deficiency, the upa is also mentioned.
अप्राणिषु विभक्ती द्वे मन्यकर्मण्यनादरे
For inanimate objects, two case endings are used, in the sense of mental action or disregard.
चतुर्थी चैव तादर्थ्ये तुमर्थाद्भाववाचिनः
The fourth case is also used for the sense of purpose, and for meanings conveyed by the suffix 'tum'.
काले भावे सप्तमी स्यादेतैर्योगे च षष्ठ्यपि
The seventh case is used for time and state, and in these connections, the sixth case may also be applied.
निर्धारणे द्वे विभक्ती षष्टी हेतुप्रयोगके
For specification, two cases are used; the sixth case is employed to indicate cause.
हिंसार्थानां प्रयोगे च कृतिकर्मणि कर्तरि
In the usage of verbs denoting injury, with actions done by means or by the agent, these cases are applied.
भूवादिषु तिङतेषु लकारा दश वै स्मृताः
In the conjugations beginning with 'bhū', ten tenses and moods, called 'lakāras', are recognized.
मिव्वस्मसः परस्मै तु पादानां चा मपनेदम्
The endings 'mi', 'vas', 'mas', and 'saḥ' belong to the Atmanepada, while 'pā', 'nā', 'm', 'pa', 'ne', and 'dam' pertain to the Parasmaipada.
ए वहे मह आदेशा ज्ञेया ह्यन्ये लिङादिषु
The substitutes 'e', 'vahe', and 'maha' are to be known as pertaining to others, especially in the moods beginning with the optative.
मध्यमो युष्मदि प्रोक्त उत्तमः पुरुषो ऽस्मदि
The middle person is indicated by 'yuṣmad', and the first person by 'asmad'.