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'.
लडीरितो वर्तमाने भूते ऽनद्यतने तथा
The tense 'laṭ' is used for the present, and for the past not of the current day as well.
विध्यादौ स्यादाशिषि च लिङितो द्विविधो मुने
The optative and similar moods, as well as the benedictive, are twofold, O sage.
स्यादनद्यतने ऌटू च भविष्यति तु धातुतः
The tense 'ḷṭ' is used for the future, except when the verb root itself indicates futurity.
सिद्धोदाहरणं विद्धि संहितादिपुरः सरम्
Understand that the perfect tense is illustrated by examples, beginning with the Samhita and others.
होतॄकारस्तथा सेयं लाङ्गलीषा मनीषया
The forms 'hotṛ', 'kāra', and likewise 'seyaṃ', 'lāṅgalī', and 'ṣā', are established by tradition.
शीतार्तश्च मुनिश्रेष्ठ सेंद्रः सौकार इत्यपि
O best of sages, 'śītārta', 'seṃdra', and 'saukāra' are also such forms.
त आद्या विष्णवे ह्यत्र तस्मा अर्घो गुरा अधः
These initial forms are for Viṣṇu here; therefore, the offering is placed below the teacher.
शौरी एतौ विष्णु इमौ दुर्गे अमू नो अर्जुनः
'Śaurī' and 'etau' refer to Viṣṇu; 'imau' to Durgā; 'amū' to us; 'arjunaḥ' likewise.
षडत्र षण्मातरश्च वाक्छुरो वाग्धस्रिथा
'Ṣaḍ' here means six; 'ṣaṇmātaraḥ' are the six mothers; 'vākchura' and 'vāgdhasrithā' are also such words.
प्रश्नस्त्वथ हरिःषष्ठः कृष्णष्टीकत इत्यपि
Now, 'praśna' is the sixth form of Hari; 'kṛṣṇaṣṭīka' is also such a term.
चक्रिंश्छिन्धि भवाञ्छौरिर्भवाञ्शौरिरित्यपि
You are the wielder of the discus; you are the thief; you are also the mighty one.
तेजांसि मंस्यते गङ्गा हरिश्छेत्ता मरःशिवः
She considers the energies to be the Ganges; if Hari cuts, it is death; if Shiva, it is destruction.
रोमो दृष्टो ऽबला अत्र सुप्ता इष्टा इमा यतः
The hair is seen; here the weak are asleep; these are desired, because of that.
एष शार्ङ्गी सैष रामः संहितैवं प्रकीर्तिता
This one is the wielder of the Śārṅga bow; this is Rāma; thus the collection is proclaimed.
रामे रञ्जत् मे मनः सुविशदं हे राम तुभ्यं नमः
My mind delights in Rāma, clear and pure; O Rāma, I bow to you.
सर्व इत्यादिका गोपाः सखा चैव पतिर्हरिः
All, beginning with the cowherds, are friends; and Hari is the husband.
अनङ्घान्गोधुग्लिट् च द्वे त्रयश्चत्वार एव च
Without fault, with limbs of a cow, and two, three, four as well.
अष्टौ अयं मुने सम्राट् सविभ्रद्वपुङ्मनः
Eight, O sage, is this emperor, with a restless form and mind.
उशनासाविंमे पुंसि स्यारक्तलविरामकाः
Uśanas and Āvi are in the man; they are red, with the mark of cessation.
गौर्नौंरुपान् दूद्यौर्गोः क्षुत् ककुप्संवित्तु वा क्वचित्
The cow, the boat, the forms, the milk, the hunger, the sky, and sometimes the knowledge.