Chapter 52 - Exposition of Grammar (vyākaraṇa-nirūpaṇa)

Sanandana said:

1. O Nārada, I shall now explain to you in brief Vyākaraṇa (grammar) by means of (illustrations of) ready-made forms (inductively?) [siddharūpa-prabandha]; grammar is regarded as the mouth of the Veda.

2. Words are either Sub-antas (substantives) or Tiṅ-antas (verbs) [suptiṅaṃtaṃ padaṃ]. O Brāhmaṇa, the seven cases [vibhakti] are covered by Sup-terminations. The (inflexions) Su, Au, Jas constitute the Prathamā (the first i.e. the Nominative) case. It consists of the Prātipadika (the noun in its uninflected state before caseterminations are applied).

3. A significant form of a word, not being a verbal root (Dhātu) or an affix (Pratyaya) or a word ending in an affix is called Prātipadika (crude-form or Nominal base)^[1]. The Nom. (Nominative) case-affix is employed when the sense is that of addressing (Sambodhana)^[2] or where there is the additional sense of gender only or to denote the subject.

4. Am, Au, Śas are the inflections of the Accusative case. That which is done (by the agent) is Karma (object). In the object, the Accusative case is used.^[3] And also when a word is joined by (i.e. governed by) the word Antarā or Antareṇa it takes the second case-affix^[4] (i.e. of the objective case).

5. Ṭā, Bhyām, Bhis are the terminations of the third (Instrumental) case. In denoting the agent or the instrument the third (Instrumental) case-affix is employed)^[5]. That

wherewith something is done is the instrument and he who does it is the agent (Kartā).

6. The desinences of the Dative case are Ṅe, Bhyām, Bhyas and they are to be used with Sampradāna-Kāraka. The person to whom something is desired to be given, something is owed [?note?] or something appeals (or is liked) is called the Sampradāna.

7. Ṅasi, Bhyām, Bhyas are the terminations of the fifth (Ablative) case. They are to be used in the Apādāna Kāraka. Apādāna is that from which something moves away, gets separated or is taken away.

8. The terminations for the sixth (Genitive) case are Ṅas, Os and Ām. It is mainly used when the relationship of possession or ownership is indicated. Ṅi, Os, Sup are the terminations of the seventh or, Locative case. It shows Adhi-Karaṇa.

9. O prominent Brāhmaṇa! it (the term Adhikaraṇa) is used in the sense of Ādhāra.^[6] Verbs implying protection govern the Ablative case. That which is desired or that which is abhorred are called Apādānakas (and they take the Ablative case).

10-11. The ablative case is used when the preposition Pari, Apa, Āṅ, Itara and Ṛte^[7] are used as Karma-pravacanīya^[8] and with words denoting quarters. The karma-pravacanīyas govern the accusative case also. The words Prati, Pari and Anu^[9] are Karma-pravacanīya when used in the sense of (1) ‘sign’, ‘in the direction of’. (2) ‘mere statement of a circumstance or as regards (ittham bhūta), and the word Abhi in the above sense of ‘in the direction of’, ‘as regards’ but not when it means division or ‘share of’^[10]. Anu is used in the sense of Saha. In the sense of hīna^[11] (inferior, subordinate to) and Upa^[12] They are used as Karma-pravacanīyas (governing instrumental).

12. In the case of roots implying motion, the place to which the motion is desired or directed take the termination of the second (Accusative) or the fourth (Dative) case^[13]. In denoting the indirect object, which is not an animal, of the verb manya (√man + ya) ‘to think’. The Dative case is (optionally) employed, when contempt is to be shown^[14].

13. The Dative case is used with words Namaḥ (Bow to), Svasti (peace and bliss), Svāhā, Svadhā (to be uttered in offering oblations to gods and manes respectively), alaṃ ‘a match for’ and Vaṣaṭ^[15] (a mystic term in sacrifices). This case termination is used when the crude-form (base) ends in an affix denoting ‘condition’ or having the force of the infinitive of purpose (which has—tum as the affix)^[16].

14. The instrumental case is used with Saha^[17] (accompanied by), in an attribute pointing to the physical defect of a person^[18]. While indicating time, abstract notion both the Locative as well as the Genitive case is used.

15. The Genitive and Locative case terminations are used when they are conjoined with words Svāmin ‘master’, Īśvara ‘Lord’, Adhipati ‘Sovereign ruler’, Sākṣi ‘witness’, dāyāda ‘an heir’, Sūtaka (Prasūta in the Sūtra) ‘born’^[19] and with words specificating an individual from the class (nirdhāraṇa)^[20]. But only the Genitive in Hetuprayoga^[21] i.e. after a noun implying the cause of an action, when the word hetu is used only with such a word (e.g. annasya hetor vasati. ‘He dwells for the sake of food’ and not the Instrumental.

16. The Genitive case is used with objects of verbs connoting memory, attempting or exerting for or doing violence to or with a word denoting an agent and the object when it is used along with a word ending in a Kṛt affix^[22].

17a-b. The terminations of the Genitive are not used to express the agent or the object, when the word is formed by a past participle (in kta and ktavatu^[23]. In the case-ending beginning with Sup, etc., the alternative uses should be known.

17c. In case of roots (of 1st, 2nd conjugations) like Bhū, Vā, which end in (i.e. take the inflexions) Tiṅ. There are ten Lakāras^[24] (tenses and moods) for conjugation.

18-19. Tip, Tas, Anti are the inflexion of the Prathama [?note?] Puruṣa (but in modern Sanskrit grammar it is called the ‘third’) person. Sip, Thas, Tha are the inflections of the Madhyama Puruṣa (called the ‘second person’ in modern Sanskrit grammar). Mip, Vas, Mas are the terminations of the Uttama Puruṣa (designated ‘first person’ by modern Sanskrit grammarians). The above terminations are in the Parasmaipada.

In the Ātmanepada set of roots, the terminations of the third person are Te, Āte and Ante. Those of the second person are Se, Āthe and Dhve; and those of the First person are E, Vahe and Mahe. It should be known that there are other substitutes for these terminations in Liṅ and other tenses and moods.

20. When a substantive is used it is called the ‘third person.’ When the word Yuṣmad (‘you’ or ‘ṃou’) is used it is called the ‘second person’, and when the word Asmad (‘I’ or ‘we’) is used it is called the ‘first person’.

21-22. Bhū and others (i.e. other roots of different conjugations) are called Dhātus. Those ending in San and other suffixes are (also) called Dhātus. In the present tense Laṭ is used. In the past Tense (not of the present day), and with the use of the particle Mā sma, the Laṅ (Past Imperfect) is used. In expressing benediction, Loṭ is used. To denote injunction, permission, etc. as well as in giving blessings Liṅ (the Potential mood) is used. These are the twofold uses of Liṅ, O Sage.

23. In the past not witnessed by the speaker personally, Liṭ (Perfect) is used. In the future (not of today), Luṭ (I future) is used after the roots.

24. In denoting the past, Luṇ (the Aorist) is used. In case of Atipatti (lapse or non-occurable condition) Lṛṅ (conditional mood) is used.

Now understand the ready made examples beginning with Saṃhitās (sandhis).

25-30.

Daṇḍa	+	Agram	= Daṇḍāgram
Dadhi	+	Idam	= Dadhīdam
Madhu	+	Udakam	= Madhūdakam
Pitṛ	+	Ṛṣabha[25]	= Pitṛṣabha
Hotṛ	+	Ḷkāra	= Hotṛkāra
Sa	+	Iyam	= Seyaṃ
Lāṅgala	+	Īṣā	= Lāṅgalīṣā
Manas	+	Īṣā	= Manīṣā
Gaṅgā	+	Udakam	= Gaṅgodakam
Tava	+	Ḷkāra	= Tavalkāra
Ṛṇa	+	Ṛṇam	= Ṛṇārṇam
Śīta	+	Ārta	= Śītārta
Sa	+	Indra	= Sendra
Sa	+	Oṅkāra	= Sauṅkāra[26]
Vadhū	+	Āsanam	= Vadhvāsanam
Pitṛ	+	Artha	= Pitrartha
Nai	+	Aka	= Nāyaka
Lo	+	Aṇa	= Lavaṇa
Te	+	Ādyāḥ	= Ta ādyāḥ
Viṣno	+	E	= Viṣṇave
Hi	+	Atra	= Hyatra
Tasmai	+	Argho	= Tasmā argho
Gurau	+	Adhaḥ	= Gurā adhaḥ
Hare	+	Ava	= Hare'va
Viṣṇo	+	Ava	= Viṣṇo'va
Iti	+	Eṣa	= Ityeṣa
Amī	+	Aghāḥ	= Amī aghā.

From this onwards O excellent sage, the words remain as before i.e. without any Sandhi or phonetic change.

Śaurī	+	Etau	= Śaurī Etau
Viṣṇū	+	Imau	= Viṣṇū Imau
Durge	+	Amū	= Durge Amū
No	+	Arjuna	= No Arjuna
Ā	+	Evam	= Ā Evam

Absence of phonetic change only upto this.

Ṣaṭ	+	Atra	= Ṣaḍatra
Ṣaṭ	+	Mātaraḥ	= Ṣaṇmātaraḥ
Vāk	+	(Ś) Chūraḥ	= Vākcchūraḥ
Vāk	+	Hari	= Vāgghari
Hariḥ	+	Śete	= Hariśśete
Vibhuḥ	+	Cintyaḥ	= Vibhuścintyaḥ
Tat	+	Śeṣa	= Taccheṣa.
Yat	+	Cara	= Yaccara
Praśnaḥ	+	Tvatha	= Praśnastvatha
Hariḥ	+	Ṣaṣṭhaḥ	= Hariṣṣaṣṭhaḥ
Kṛṣṇaḥ	+	Ṭīkate	= Kṛṣṇaṣṭīkate

31. Bhavān + Ṣaṣṭhaḥ Ṣaṭ + Santaḥ and Ṣaṭ +Te (in these three cases no phonetic change)

Tat	+	Lepaḥ	= Tallepaḥ
Cakrin	+	Chindhi	= Cakriṃśchindhi
Bhavān	+	Śauriḥ	= Bhavāñchauriḥ or Bhavāñśauriḥ (two forms)
32-34. Samyaṅ	+	Ananta	= Samyaṅṅananta
Aṅga	+	Chāyā	= Aṅgacchāyā

O excellent sage, Kṛṣṇam + namāmi ‘I salute Kṛṣṇa’. (Here ‘M’ becomes Anusvāra) = Kṛṣṇaṃ namāmi. Similarly, in Tejāṃsi and Maṃsyāte. In Gaṅgā, the Anusvāra becomes ‘Ṅ’ (the gutteral nasal letter).

Hariḥ	+	Chettṛ	= Hariśchettṛ.
Amaraḥ	+	Śivaḥ	= Amaraśśivaḥ.
Rāmaḥ	+	Kāmya	= Rāmaḥ=kāmya
(Here the Visarga becomes Jihvāmūlīya).
Kṛpaḥ	+	Pūjyaḥ	= Kṛpa=Pūjyaḥ
(Here the Visarga becomes Upadhmānīya or simply Hariḥ Pūjyaḥ, Arcyaḥ + Eva = Arcya eva.)
Rāmaḥ	+	Dṛṣṭaḥ	= Rāmo dṛṣṭaḥ
Abalāḥ	+	Atra	= Abalā atra
Suptāḥ	+ Iṣṭāḥ + Imāḥ + Yataḥ = Suptā Iṣṭā Imā Yataḥ
Viṣṇuḥ	+	Namyaḥ	= Visnumamyaḥ
Raviḥ	+	Ayam	= Ravirayam
Gīr	+	Phalam	= Gī=phalam (Upadhmānīya).
Prātaḥ	+	Acyutaḥ	= Prātaracyutaḥ
Bhaktaiḥ	+	Vandyaḥ	= Bhaktairvandyaḥ
Api	+	Antarātmā	= Apyantarātmā
Bhoḥ	+	Bhoḥ	= Bho Bho
Eṣaḥ	+	Hariḥ	= Eṣa Hariḥ
Eṣaḥ	+	Śārṅgin	= Eṣa śārṅgin
Saḥ + Eṣaḥ	+	Rāmaḥ	= Saiṣa rāmaḥ

Thus the Saṃhitā (Sandhi, close proximity) has been narrated.

35. This verse gives the declension of Rāma (Masc. Noun ending in—a) in all the cases:
Rāmeṇā^[27] bhihitaṃ karomi satatam
Rāmaṃ bhaje sādaram /
Rāmeṇā' pahṛtaṃ samasta-duritam,
Rāmāya tubhyaṃ namaḥ /
Rāmān muktirabhīpsitā mama sadā
Rāmasya dāso'smyaham /
Rāme rañjatu me manaḥ suviśadaṃ
he Rāma tubhyaṃ namaḥ / /

(1) Rāma does those things that benefit all;
(2) I always respectfully worship Rāma
(3) all sins are removed by Rāma
(4) Obeisance to you, Rāma
(5) Liberation is always sought for from Rāma by me.
(6) I am the servant unto Rāma.
(7) May my mind be clear and take delight in Rāma;
(8) O Rāma, obeisance to you.

36-37a. All the words (ending in vowels) are (to be declined like this) Gopāḥ, Sakhi becomes Sakhā (friend); Pati (lord), Hari; Suśrīḥ (one with good glory); Bhānu (the Sun); Svayaṃbhū (the self-born), Kartṛ (the Agent); Rāḥ (Rai means ‘wealth’), Gauḥ (bull); Nauḥ (boat).

37b-39. Words ending in consonants: Anaḍvān (bullock); Godhuk (one who milks cows), (liṭ. one who licks), Dve (two); Trayaḥ (three); Catvāraḥ (four); Rājā (king); Pānthāḥ (way); Daṇḍī (one with a staff); Brahmahā (a slayer of a Brahmin), Pañca (five), Aṣṭa and Aṣṭau (eight); O sage (these are all examples of consonant ending words). (The following too are words ending in consonants): Samrāṭ (Emperor); (the next two words are defective); Pratyaṅ (the individual soul); Pumān (man); Mahān (great); Dhīman (Intelligent); Vidvān (learned); Pipāṭhīḥ (one who desires to read); Doḥ (the arm); Uśanā (the preceptor of the demons). All these above words are in the masculine (and are typical of nouns ending in different consonants.)

40-45.^[28] The following are feminine words ending in vowels and consonants viz.: Rādhā; Sarvā (all);Gati (goal, gait); Gopī (cowherdess); Strī (a woman); Śrī (glory); Dhenu (cow); Vadhū (bride); Svasā (sister); Go (gauḥ) (cow); Nauḥ (boat), Upānat^[29] (shoe); Dyauḥ (heaven); Glauḥ (moon):—Kṣut (hunger); Kakubh (the quarters) Saṃvit (knowledge); Ruk (lustre); Viṭ (excrement); Bhāḥ (splendour). All the above words are feminine. (Then the neuter nouns): Tapas (penance); Kulam (family); Somapam (that which imbibes Soma juice); Akṣi (eye); Grāmaṇi (leading in the village); Ambu (water); Khalapu (that which sweeps); Kartṛ (that which does^[30]).

Svanaḍut (that which has good bull); Vimaladyu (a non-cloudy bright day); Vāḥ (water); Catvāri (four); I dam (this); Etat (this) Brahman; Ahaḥ (day); Daṇḍī (having a stick); Asṛk (blood). There are some words beginning with Tyad^[31]. The different forms of Go+Añc^[32] are Gavāk, Gavāṅ, Goak, Go-aṅ and Goṅ; Tiryak (animal); Yakṛt (spleen); Śakṛt (ordure); Dadat (that which gives); Bhavat (that which takes place); Pacat (that which cooks); Tudat (that which inflicts pain); Dīvyat (that which shines); Dhanus (bow); Pipāṭhīḥ (that which reads); Payas (milk, water); Adas (this); Supumāṃsi (those which have good men); I shall mention a few qualities, objects, and actions of the three liṅgas (genders); Śukla (bright clean); Kīlālapāḥ (goblins); Śuci (white); Grāmaṇī (leader of the village); Sudhīḥ (intelligent); Paṭuḥ (clever); Svayambhūḥ (self-born); Kartā (Agent), Mātā (mother), Pitā (father), Nā (Nṛ).

46-47a. (Defective^[33])

47b-49. Sarva (all); Viśva (all); Ubhaya (both); Ubhau (both); Anya (other); Antara (interval); Itara (other); Uttara (higher); Uttama (highest, excellent); Nema (half, part); Asama (unequal), Sama; Īṣa (one possessing strength); Purvottara (north-east); Dakṣiṇa (southern) Uttarādhara (northwest); Apara (another); Catura (clever) Yāvat (As much [relative]); Yuṣmad (you); Asmad (we); Prathama (first); Carama (last); Alpa (little); Ardhaka (half).

50. (Defective) and the Avyayas (indeclinables) (?)

51. In the sense of ‘child’ or ‘Progeny’ Taddhita suffix^[34] is used. The examples are:—Pāṇḍavas (sons of Pāṇḍu); Śraidhara (son of Śrīdhara i.e. Viṣṇu); Gārgya^[35] (descendant of Garga); Nāḍāyana^[36] (Descendant of Naḍa); Ātreya^[37] (son of Ātri); Gāṅgeya (son of Gaṅgā); Paitṛṣvasrīya (son of father’s sister).

52. In the sense of “Deity”, “that which belongs to”, the example is Aindra (that which belongs to Indra, that the deity of which is Indra); Brāhma means belonging to Brahmā; these two refer to Havis and Bali (offerings and oblations). When the object and the agent (of a verb) are united with the action (Taddhita suffix is used as in the case of) Dhaureya (one worthy of bearing burden) and Kauṅkuma (pertaining to saffron).

53. In the sense of ‘horn of’, Taddhita suffix is used and the example is Kānīna (born of a virgin); the word Kṣatriya (one who protects from wound), Vaidika (one who follows the injunctions of the Vedas). Here the suffix—Aka is used. ‘Cora’ itself is ‘Caura’. Here the suffix aṇ is used in the same meaning. Both Cora and Caura mean ‘thief’ The usage, the sees the face like the moon” is for the purpose of equality.

54. In the sense of an abstract noun the suffixes—Tvam etc. are used. Examples are Brāhmaṇatva, Brāhmaṇatā and Brāhmaṇya (all mean Brahminhood). The word Goman means “one who has cows”, similarly, Dhanin and Dhanavān mean “one who has wealth”. In the sense of magnitude Kiyān (How much) is used.

55. The words Tundila and Śraddhā-lu are derived after the suffixes have been added in the sense of “that which has occurred.” ‘Tundila’ (one who has protuberant belly) and ‘Śraddhālu’ means “one who has faith”, Dantura (one who has long projecting teeth). In the following cases the Taddhita suffix-‘In’ is in the sense of ‘it exists’, ‘possessing’ Sragvin (one who has garlands), Tapasvin (one who performs penance), Medhāvin (one who has excellent intellect), Māyāvin one who has Māyā (deception).

56. The words Vācāla and Vācāṭa are used to indicate ‘one who speaks many despicable things’, the suffixes Kalpa and Deśīya are used in the sense of ‘a little short of’.

57-58. Kavikalpa and Kavideśya mean “one who is almost a poet”. The word Paṭujātīya is used in indicating similitude. In indicating contempt the suffix Pāśa is used. ‘Vaidyapāśa’, means ‘one who is not worthy of being a physician’. The word Vaidyarūpa means ‘a praiseworthy physician’. O sage, the word ‘Dṛṣṭa-cara’ is used in the sense of ‘what it was formerly!’ In the sense of abundancy, etc., the suffix ‘Maya’ is used e.g. Annamaya (full of cooked food), Mṛṇmaya (mostly of clay) and Strīmaya (abounding in women).

59. The word Lajjita means ‘one in whom bashfulness has occurred’. O Nārada, in indicating excess Śreyān and Śreṣṭha are used. They mean very excellent and most excellent; Kṛṣṇatara (blacker); Śuklatama (whitest). From the pronoun Kim (what) indeclinables are derived! [They are:]

60-62. Kiṃtarām, Atitarām (too much), Abhihyuccaistarām (highly, etc.). To indicate the measure some suffixes are used. Jānudaghnam, Jānudvayasam and Jānumātram (upto the knee). To specify one among many, we say ‘Katara’ (which of the two?). In order to specify the ordinals there are suffixes: Dvitīya (second), Tṛtīya (third), Cāturtha (fourth), Ṣaṣṭha (sixth), Pañcama (fifth) Ekādaśa (eleventh). O Nārada, Katipaya, Katitha and Kati mean; ‘How many?’

63. Viṃśa and Viṃśatitama both mean ‘twentieth’. Similarly ‘Śatatama’ and other words. O leading sage, in order to indicate divisions of number there are suffixes as for example: Dvidhā, Dvedhā, Dvaidhā (in two ways).

64. In indicating frequencies, suffixes are used e.g. Pañcakṛtvaḥ (five times): Dviḥ (twice), Triḥ (three times) Bahuśaḥ (many times). Dvitayam and Dvayam mean the same. So also Tritayam and Trayam.

65. Suffix—rā is used in signifying dimunitive forms Kuṭīra (a small hut); Śamīra (a small fruit, legume) Śuṇḍāra (a small trunk of the elephant), Straiṇa (belonging to women) Pauṣṇa (belonging to the sun). Tundibha (one who has the umbilical region ‘protruding’; Vṛndāraka (Deva); Kṛṣīvala (farmer).

66. Malina (dirty); Vikaṭa (hideous); Gomi (an owner of cattle); Bhaurikī (treasurer), Utkaṭa (exceedingly manifest); Avaṭīṭa and Avanāṭa both mean flat-nosed. Nibiḍa (dense, compact); Ikṣuśākinam (having sugarcane as crop?).

67. Nibirīsama (compact, crooked nosed), Iṣukārī, Vitto, Vidyat, Cana^[38] (?), Vidyācuñcu (celebrated for learning); Bahutitham (many days); Parvata (mountain), Śṛṅgiṇaḥ (of one which has peaks).

68-69. Svāmin (owner); Viṣamarūpyam (?), Upatyakā (a land at the foot of a mountain); Adhityakā (a table land) Cilla (the Bengal kite); Cipiṭa (flat-nosed); Cikva^[39] (?) Vātūla (affected by wind, crazy); Kutapa (the eight Muhūrta of the day); Valla (covering); Himelu (competent to endure snow). Kahodā^[40] (?), Copaḍa^[41] (cream Monier Williams—Sanskrit-English Dictionary-402), Urṇāyu (ram, woollen blanket); Marutta (a king of the solar race); Ekākin (alone); Carmaṇvatī (name of a river).

70. Jyotsnā (moonlight); Tamisrā (night); Ṣṭhīvat (spittle); Kakṣīvardyamaṇvatī (?);^[42] Āsandī (a small couch) Cakrīvan (An ass) Tūṣṇīka (Taciturn, silent); Jalpaka (garrulous); (Reading Jalpaketyapi).

71. O Nārada, to the words Kam and Śam seven terminations are added in the sense of possession. They are VA, Bha, Yus, Ti, Tu, Ta and Ya and the new words formed are Kamva, Kambha, Kaṃyus, Kaṃti, Kaṃtu, Kaṃtaḥ, Kamyaḥ, as well as Śamva, Śambha, Śaṃyu, Śamti, Śamtu, Śaṃta and Śaṃyah.

Similarly, Ahaṃyu (an arrogant fellow), Śubhaṃyu (one endowed with auspiciousness).

Conjugation

72-73. The forms of the roots of different conjugational classes in the different tenses and moods are given in the third person singular:

I conj.: Bhavati (is), Babhūva (was), Bhavitā and Bhaviṣyati (will be), Bhavatu (let it be), Abhavat (was), Bhavet (should be), Bhūyāt (may it be), Abhūt (was), Abhaviṣyat (if it had been).

II conj.: Atti (eats), Jaghāsa (ate), Attā and Atsyati (will eat), Attu (let him eat), Ādat (ate), Adyāt (twice) (should eat, may eat), Aghāsat (ate), Ātsyat (if it had eaten).

74-76. III conj.: Juhoti (performs a Homa), Jahāva and Juhavāñcakāra (performed the Homa), Hotā, Hoṣyati (will perform the Homa) Juhotu (let him perform the Homa), Ajuhot (he performed the Homa), Juhuyāt (he should perform the Homa), Hūyāt (May he perform the Homa), Ahauṣīt (He performed the Homa); Ahoṣyat (if he had performed the Homa).

IV conj.: Dīvyati (he gambles) Dideva (he gambled), Devitā, Deviṣyati (he will gamble) (Dīvyatu omitted in the text), Adīvyat (he gambled), Dīvyet (he should gamble), Dīvyāt (may he gamble) Adevīt (he gambled), Adeviṣyat (if he had gambled).

V conj.: Sunoti (he distils), Suṣāva (he distilled), Sotā and Soṣyati (he will distil), Sunotu (Let him distil) Asunot (he distilled), Sunuyāt (he should distil), Sūyāt (may he distil), Asāvīt (he distilled), Asoṣyat (if he had distilled).

VI conj.: Tudati (he inflicts pain) Tutoda (he inflicted pain); Tottā, Totsyati (he will inflict pain), Tudatu (let him inflict pain), Atudat (he inflicted pain), Tudet (he should inflict pain), Tudyāt (may he inflict pain), Atautsīt (he inflicted pain), Atotsyat (if he had inflicted pain).

VII conj.: Ruṇaddhi (he impedes), Rurodha (he impeded) Roddhā, Rotsyati (he will impede), Ruṇaddhu (let him impede) Aruṇat (he impeded), Rundhyāt (he should impede) (This is omitted in text). Rudhyāt (may he impede), Arautsīt (and the alternative form Arudhat which is omitted in the text) (he impeded) Arotsyat (if he had impeded).

77-79. VIII conj.: Tanoti (he spreads or stretches) Tatāna (he stretched), Tanitā, Taniṣyati (he will stretch), Tanotu (let him stretch), Atanot (he stretched), Tanuyāt (he should stretch), Tanyāt (may he stretch—omitted in the text), Atanīt and Atānīt (he stretched) Ataniṣyat (if he had stretched).

IX conj.: Krīṇāti (he buys) Cikrāya (he bought), Kretā, Kreṣyati (he will buy), Krīṇātu (let him buy) Akrīṇat (he bought), Krīnīyāt (he should buy), Krīyāt (may he buy), Akraiṣīt (he bought), Akreṣyat (if he had bought).

X conj.: Corayati (he steals), Corayāmāsa (he stole), Corayitā and Corayiṣyati (he will steal), Corayatu (let him steal), Acorayat (he stole), Corayet (he should steal) Coryāt (may he steal), Acūcurat (he stole), Acoriṣyat (? Acorayiṣyat) (if he had stolen).

Thus there are ten Gaṇas or coṇjugational classes.

The causal form is Bhāvayati (causes something to be), the desiderative form is Bubhūṣati (desires to become). As the frequentative form, O sage (we have) Bobhūyate (again and again he becomes).

80-81. In the Yaṅluk (i.e. where Yaṅ termination is omitted) the form is Bobhavīti. O Nārada, in order to denote wish or emulating action. Putrīyati is the form meaning ‘desires a son for himself’ or ‘behaves like a son’. O Brāhmaṇa know that a root with an Anudātta Ātmanepada (low tone) or letter ‘N’ as its ‘IT’ (i.e. indicatory mark) takes Ātmanepada terminations. When the duty is interchanged it takes Ātmanepada (as for example vyatilunīte, the reaps the harvest’ (though it is some one else’s duty). The root Viś—after the preposition Ni—takes Ātmanepada terminations. Where the Ātmanepada does not have access, the Parasmaipada terminations are used by grammarians.

82-85. If the root has a Svarita or Ṇ for its indicatory mark, it takes both padas (but when the fruit of the action goes to the agent, it takes the Ātmanepada terminations). In the impersonal passive, Yak termination is used. O sage, in order to indicate the excellence and facility in the action, the activity of the agent is not taken into consideration. Then the other Kārakas too take up the term Kartṛ (agent), as in the use Asiḥ Sādhu Chinatti (the knife cuts well), Sthālī Pacati (the vessel cooks). If the root is transitive, the terminations are added to both the impersonal and the passive bases (?) Hence the use Odanaḥ pacyate (the rice is cooked). If the root is intransitive it is impersonal and active only. O sage, if the action and the fruit of the action are in one and the same person, it is intransitive.

86-88.^[43] If they (i.e. action and the fruit to the action) are stationed in different substantives, the root is said to be transitive. When roots that take two objects are to be changed into passive, the secondary object is turned into the nominative in the case of roots Duh, Yāc etc. (e.g. Gauḥ Duhyate Payaḥ). But in regard to the roots Nī, Hṛ, Kṛṣ, and Vah, the main object is turned into the nominative in the passive (e.g. Ajā grāmaṃ Nīyate “The goat is taken to the village”). But in the case of roots of the sense of knowledge or eating, any of the two objects may be turned into the nominative (e.g. Bhojyate māṇavakam odanaḥ or Bhojyate māṇavakaḥ odanam). (In the case of causal roots, (the object so caused) the Prayojyakarman is changed into the nominative, (Devadattaḥ grāmaṃ gamyate—Devadatta is made to go to the village). The tiṅ terminations are remembered in the receptacle of the fruit as well as the action. The action is important in the case of the fruit. The meaning of the Tiṅ is an attribute.

89-90 The Kṛtya suffixes are used in the impersonal and passive forms. The Kṛt suffixes are used in the active forms. Example for a Kṛtya suffix is Edhitavyam and Edhanīyam. The Agent and the Kārakas etc. are cited in the event of the past (?). Gamya etc. are indicated in the future sense and the remaining is considered applicable in the present. (?) Compounds

91-92. Examples of compound words are given now: Adhistri and Tathāśakti are examples of Avyayībhāva. Examples of Tatpuruṣa^[44] are Rāmāśrita, Dhāryārthī (one seeking grains) Yūpadāru (wood intended for sacrificial post) Vyāghrabhī (fear from tigers) Rājapuruṣa (A king’s officer) and Akṣaśauṇḍa (clever at the dice). Now Dvigu is explained: Pañca-gava “an aggregate of five cows”, Daśagrāmī (collection of ten villages), Triphalā (the three myrobalans). The last word is conventionally used in this sense.

93. When the two words constituting a compound are equally important and have the same meaning it is called Karmadhāraya. Examples are Nīlotpala (blue lotus) Mahāṣaṣṭhī (A form of Durgā in Tantras). The example for Nañtatpuruṣa is abrāhmaṇaḥ (non-Brahmin). Kumbhakāra (potter).—This is an example of a Kṛt Samāsa.

94. O Brāhmaṇa, the examples for a Bahuvrīhi compound where the meaning refers to another word (as its qualifying adjunct) are: Prāptodaka (where the water has reached), it qualifies Grāma (village) Pañcagu (one who has five cows Rūpavadbhāryaḥ (one whose wife is beautiful), Madhyāhnaḥ (middle of the day), Sasutādikaḥ (one who is accompanied by sons and others).

95. The particle Ca has two meanings viz. Samuccaya aggregate, assemblage) and Anvācaya (secondary statement). The example for the former is Gurum ca Īśaṃca Bhajasva (worship the preceptor and God). The example for the latter is Bhikṣām aṭa, gāṃ ca ānaya (Go begging and also bring a cow).

96. Example for Itaretarayoga Dvandva is Rāmakṛṣṇau (i.e. Rama and Kṛsṇa). As a Samāhāra (collection the form is Rāmakṛṣṇam). O Brāhmaṇa, only the Brahman is worshipped. As it is devoid of Dvandvas (dashing opposites).

Footnotes and references:

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[1]:

Nārada Purāṇa 3 is an echo verbatim reproduction of Pāṇini 1.2.45 & 2.3.46.
Thus Pāṇini 1.2.45 is:
Arthavad-a-dhātur apra[???]ātipadikam
Nārada Purāṇa 3b
Arthavat prātipadikaṃ dhātu-pratyaya-varjitam

[2]:

Pāṇini 2.3.47.

[3]:

Pāṇini 2.3.2.

[4]:

Pāṇini 2.3-4.

[5]:

Pāṇini 2.3.18.

[6]:

Pāṇini 1.4.45, 2.3.36.

[7]:

Pāṇini 2.3.29, 1.4.88, 2.3.10.

[8]:

When certain prepositions, particles or adverbs are not connected with a verb, yet they govern a noun in particular cases they are called Karma-pravacanīya e.g. ā: ā mukteḥ saṃsāraḥ ‘the saṃsāra lasts till Mokṣa’; anu: Japam anu prāvarṣata ‘It rained heavily after the performance of Japa.’

[9]:

Pāṇini 1.4.90.

[10]:

Pāṇini 1.4.91.

[11]:

Pāṇini 1.4.85-86.

[12]:

Pāṇini 1.4.87.

[13]:

Pāṇini 2.3.12. The Sūtra further clarifies that the cases are used in denoting the ‘object’ when actual motion is meant and the object is not a word expressing ‘path’.

[14]:

Pāṇini 2.3.17.

[15]:

Pāṇini 2.3.16.

[16]:

Pāṇini 2.3.15.

[17]:

The original sūtra is Saha-yukte' pradhāne 2.3.19 which means: when the sense is that the word in the Instrumental case is not the principal but the accompaniment of the principal thing or person. For example: putreṇa Sahāgataḥ pitā ‘the father has come with the son. The same rule holds about the synonyms of Saha such as Sāka, Sārdha.—Siddhānta Kaumudī.

[18]:

Pāṇini 2.3.20 For example: pādena Khañjaḥ ‘Lame foot’.

[19]:

Pāṇini 2.3.39.

[20]:

Pāṇini 2.3.41.

[21]:

Pāṇini 2.3.26.

[22]:

Pāṇini 2.3.65.

[23]:

After these the Instrumental case must be employed to denote the agent and the Accusative case to denote the object. For example, Viṣṇunā hatā daityāḥ or Daityān hatavān Viṣṇuḥ ‘Viṣṇu killed demons’. This Sūtra (2.3.69) debars the Genitive which would have been applicable under Pāṇini 2.3.65. The Nārada Purāṇa however, partially quotes Pāṇini 2.3.69 which includes

affixes ending in-U, -Uka, -Tṛn, and those having the sense of Khal.

[24]:

The Lakāras are as follows: Laṭ (Present), Liṭ (Perfect) Luṭ (First Future), Lṛṭ (Second Future), Leṭ (Vedic Subjunctive), Loṭ (Imperative). Laṅ (Imperfect), Liṅ (Potential), Luṅ (Aorist), Lṛṅ (Conditional).

[25]:

But Bhaṭṭoji Dīkṣita on Pāṇini 6.1.101 clarifies that ṛ+ṛ will be either ṛ or ṛ thus Hotṛ+Ṛkāra will also be Hotṛkāra. The Nārada Purāṇa’s Pitrarṣabha is doubtful. The v.l Pitṛṣabha is better.

[26]:

If Saukāra be the reading, it will be from Sa+Okāra.

[27]:

Here Nom. sg. Rāmaḥ is necessary as there is duplication of the Instrumental case in the verse and the nom. goes unrepresented. An emendation like Rāmaḥ sarvahitaṃ karoti ‘Rama does things beneficial to all, may be suggested. The italicised words contain the declension of Rāma (Masc. Noun ending in—a) in the sg. no.

[28]:

V. 40 illustrates Pāṇini’s sūtras for declension of feminine nouns ending in vowels e.g. 7.1.18, 7.3.114, etc.

[29]:

Pāṇini 8.2.34.

[30]:

Two words after this viz. Cātiri and Vātinu appear defective. Are They ca—atiri and Vā—atinu (non-navigable).

[31]:

The tyadādi group consists of tyad, tad, yad, etad etc.

[32]:

Gavāc (he who honours cows or who drives cows) has the following bases according to the meaning—the traditional verse quoted iṇ the Siddhānta Kaumudī on Pāṇini 8.2.68 records the following bases: Go-añca, Gavāñca, Go'ñca, Goac, Gavāc and Go'c.

[33]:

Probably the following words in verse 46: Satya, anāyuṣ, apuṃsa, mata, bhramara, dirgha-pāt.. agarha... svarṇa, bahu (47a unintelligible).

[34]:

Though we can trace the examples in these verses to Pāṇini, the treatment is not systematic in the Nārada Purāṇa vide: Intro.

[35]:

Pāṇini 4.1.105.

[36]:

Pāṇini 4.199.

[37]:

Vide Vārttika Pāṇini 4.1.110.

[38]:

Probably, the word is Vidyā-caṇa (well-known for learning).

[39]:

If Cikka (Areca nut).

[40]:

N. of a man with the patronym Kauṣītakī—Monier Williams—Sanskrit-English Dictionary-266.

[41]:

a Deśya word.

[42]:

Kakṣīvat for Kakṣyā-vat—Kāśikā on Pāṇini 8.2.12. A Vedic seer of many Sūktas. But the next word—untraced, possibly carmaṇvat.

[43]:

cf. gauṇe karmaṇi duhyādeḥ pradhāne nī-hṛ-kṛṣvahām /
buddhi-bhakṣārthayoḥ śabda-karmakāṇām nijecchayā //
prayojya-karmaṇyanyeṣām [?]yantānām tādayo matāḥ /
   —Kārikā quoted in Siddhānta Kaumudī on Pāṇini 7.1.69.

[44]:

These examples are according to cases e.g. Rāmam āśritaḥ Rāmāśritaḥ is the accusative (Dvitīyā) Tatparuṣa and illustrates Pāṇini 2.1.14, while the last akṣeṣu śauṇḍaḥ akṣa-śauṇḍaḥ, a locative (Saptamī) Tatpuruṣa is an illustration of Pāṇini 2.1.40.