Nārada Mahā Purana
52 - Exposition of Grammar
As stated in the Introduction, the presentation of Sk. Grammar in the NP is popular but unsystematic, as he gives a number of examples without discussing the rules. But vv 2-24 show that the NP has given a number of Panini’s sutras in a verse form, vide the Karaka Prakarana and the annotations on these verses. It appears that this section was written after the 7th cent. A.D. that is after Panini regained his popularity by Bhartrhari’s Vakyapadiya and such other works.
Sanandana said:
1. O Narada, I shall now explain to you in brief Vyakarana (grammar) by means of (illustrations of) readymade forms (inductively?); grammar is regarded as the mouth of the Veda.
2. Words are either Subantas (substantives) or Tinantas (verbs). O Brahmana, the seven cases are covered by Sup-terminations. The (inflexions) Su, Au, Jas constitute the Prathama (the first i.e., the Nominative) case. It consists of the Pratipadika (the noun in its uninflected state before case terminations are applied).
3. a significant form of a word, not being a verbal root (Dhatu) or an affix (Pratyaya) or a word ending in an affix is called Pratipadika (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.
1. NP. 3 is an echo-verbatim reproduction of Pan. (Panini) 1.2.45 & 2.3.46. Thus Pan. 1.2.45 is:
Arthavad-a-dhatur apratyayah pratipadikam
NP. 3b
Arthavat pratipadikam dhatu-pratyava-varjitam
2. Pan. 2.3.47.
4. Am, Au, Shas 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 Antara or Antarena it takes the second case-affix4 (i.e., of the objective case).
3. Pan. 2.3.2.
4. Pan. 2.3-4.
5. Ta, Bhyam, 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 (Karta).
5. Pa 2.3.18.
6. The desinences of the Dative case are Ne, Bhyam, Bhyas and they are to be used with Sampradana Karaka. The person to whom something is desired to be given, something is owed6 or something appeals (or is liked) is called the Sampradana.
6. Pan. 1.4.35, 1.4,33.
7. Nasi, Bhyam, Bhyas are the terminations of the fifth (Ablative) case. They are to be used in the apadana Karaka. Apadana is that from which something moves away, gets separated or is taken away.
8. The terminations for the sixth (Genitive) case are Nas, Os and Am. It is mainly used when the relationship of possession or ownership is indicated. Ni. Os, Sup are the terminations of the seventh or, Locative case. It shows Adhi-Karana.
9. O prominent Brahmana! it (the term Adhikarana) is used in the sense of Adhara.7 Verbs implying protection govern the Ablative case. That which is desired or that which is abhorred are called Apadanakas (and they take the Ablative case).
7. Pan. 1.4.45, 2.3.36.
10-11. The ablative case is used when the preposition Pari, Apa, An, Itara and Rite8 are used as karma-pravachaniya9 and with words denoting quarters. The karma-pravachaniyas govern the accusative case also. The words Prati, Pari and Anu10 are Karma-pravachaniya when used in the sense of (1) ‘sign’, ‘in the direction of’, (2) ‘mere statement of a circumstance or as regards (ittham bhuta), and the word Abhi in the above sense of ‘in the direction of’, ‘as regards’ but not when it means division or ‘share of’11. Anu is used in the sense of Saha. In the sense of hina12 (inferior, subordinate to) and Upa13. They are used as Karma-pravachaniyas (governing instrumental).
8. Pan, 2.3.29, 1.4.88, 2.3.10.
9. When certain prepositions, particles or adverbs are not connected with a verb, yet they govern a noun in particular cases they are called Karma pravachaniya e.g., a: mukteh samsarah ‘the samsara lasts till Moksha; anu: Japam anu pravarshata ‘It rained heavily after the performance of Japa.’
10. Pan. 1.4.90.
11. Pan. 1.4.91.
12. Pan. 1.4.85-86.
13. Pan. 1.4.87.
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) case14. 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 shown15.
14. Pan 2.3.12. The Sutra 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’.
15. Pan. 2.3.17.
13. The Dative case is used with words Namah (Bow to), Svasti (peace and bliss), Svaha, Svadha (to be uttered in offering oblations to gods and manes respectively), alam a match for’ and Vashat16 (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)17.
16. Pan. 2.3.16.
17. Pan. 2.3.15.
14. The instrumental case is used with Saha18 (accompanied by), in an attribute pointing to the physical defect of a person”. While indicating time, abstract notion both the Locative as well as the Genitive case is used.
18. The original sutra is Saha-yukte pradhane 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: putrena Sahagatah pita ‘the father has come with the son. The same rule holds about the synonyms of Saha such as Saka, Sardha. -Siddhanta Kaumudi.
19. Pan. 2.3.20 For example: padena Khanjah ‘Lame foot’.
15. The Genitive and Locative case terminations are used when they are conjoined with words Svamin ‘master’, Ishvara ‘Lord’, adhipati ‘Sovereign ruler’, Sakshi ‘witness’, dayada ‘an heir’, Sutaka (Prasuta in the Sutra) ‘born’20 and with words specificating an individual from the class (nirdharana)21. But only the Genitive in Hetuprayoga22 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.
20. Pan. 2.3.39.
21. Pan. 2.3.41.
22. Pan. 2.3.26.
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 Krut affix23.
23. Pan. 2.3.65.
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 ktavatu24. In the case-ending beginning with Sup, etc., the alternative uses should be known.
24. After these the Instrumental case must be employed to denote the agent and the accusative case to denote the object. For example, Vishnund hata daityah or Daityan hatavan Vishnuh ‘Vishnu killed demons.’ This Sutra (2.3.69) debars the Genitive which would have been applicable under Pan. 2.3.65. The NP. however, partially quotes Pan. 2.3.69 which includes affixes ending in-U, -Uka, -Tin, and those having the sense of Khal.
17c. In case of roots (of 1st, 2nd conjugations) like Bhu, Va, which end in (i.e., take the inflexions) Tin. There are ten Lakaras25 (tenses and moods) for conjugation.
25. The Lakaras are as follows: Lat (Present), Lit (Perfect) Lut (First Future), Lrt (Second Future), Let (Vedic Subjunctive), Lot (Imperative). Lan (Imperfect), Lin (Potential), Lun (Aorist), Lrun (Conditional).
18-19. Tip, Tas, Anti are the inflexion of the Prathama26 Purusha (but in modern Sk. grammar it is called the ‘third’) person. Sip, Thas, Tha are the inflections of the Madhyama Purusha (called the ‘second person’ in modern Sk. grammar). Mip, Vas, Mas are the terminations of the Uttama Purusha (designated ‘first person’ by modern Sk. grammarians). The above terminations are in the Parasmaipada.
26. Old traditional Sanskrit grammarians use the term Prathama Purusha, Madhyama Purusha and Uttama Purusha for what European and (imitating them) Indian grammarians designate as the third ‘person’, the ‘second person’ and ‘the first person’. In translating the following verses, I use the modern terminology though the NP uses the old traditional terms.
In the Atmanepada set of roots, the terminations of the third person are Te, Ate and Ante. Those of the second person are Se, Athe 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 Lin and other tenses and moods.
20. When a substantive is used it is called the ‘third person.’ When the word Yushmad (‘you’ or ‘thou’) 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. Bhu and others (i.e., other roots of different conjugations) are called Dhatus. Those ending in San and other suffixes are also called Dhatus. In the present tense Lat is used. In the past Tense (not of the present day), and with the use of the particle Ma sma, the Lan (Past Imperfect) is used. In expressing benediction, Lot is used. To denote injunction, permission, etc. as well as in giving blessings Lin (the Potential mood) is used. These are the twofold uses of Lin, O Sage.
23. In the past not witnessed by the speaker personally, Lit (Perfect) is used. In the future (not of today), Lut (I future) is used after the roots.
24. In denoting the past, Lun (the Aorist) is used. In case of Atipatti (lapse or non-occurable condition) Lrun (conditional mood) is used.
Now understand the ready-made examples beginning with Samhitas (sandhis).
25-30. Danda † Agram = Dandagram
Dadhi † Idam = Dadhidam
Madhu † Udakam = Madhudakam
Pitri † Risabha27 = Pitrishabha
27. But Bhattoji Dikshita on Pan. 6.1.101 clarifies that r†r will be either r or r thus Hotru†Rukara will also be Hotrukara. The NP’s Pitrarshabha is doubtful. The v.I. Pitrshabha is better.
Hotru † Lkara = Hotrukara
Sa † Iyam = Seyam
Langala † Isha = Langalisha
Manas † Isha = Manisha
Ganga † Udakam = Gangodakam
Tava † Lkara = Tavalkara
Runa † Runam = Runarnam
Shita † Arta = Shitarta
Sa † Indra = Sendra
Sa † Onkara = Saunkara *
Vadhu † Asanam = Vadhvasanam
Pitri † Artha = Pitrartha
Nai † Aka = Nayaka
Lo † Ana = Lavana
Te † Adyah = Ta adyah
Vishno † E = Vishnave
Hi † Atra = Hyatra
Tasmai † Argho = Tasma argho
Gurau † Adhah = Gura adhah
Hare † Ava = Hareva
Vishno † Ava = Vishno’va
Iti † Esha = Ityesha
ami † Aghah = Ami agha
From this onwards O excellent sage, the words remain as before i.e. without any Sandhi or phonetic change.
Shauri † Etau = Shauri Etau
Vishnu † Imau = Vishnu Imau
Durge † Amu = Durge Amu
No † Arjuna = No Arjuna
A † Evam = A Evam
Absence of phonetic change only upto this.
Shat † Atra = Shadatra
Shat † Matarah = Shanmatarah
Vak † (Sh) Churah = Vakcchurah
Vak † Hari = Vagghari
Harih † Shete = Harishshete
Vibhuh † Chintyah = Vibhushchintyah Tat † Shesha = Tacchesha
Yat † Chara = Yacchara
Prashnah † Tvatha = Prashnastvatha
Harih † Shashthah = Harishshashthah
Krishnah † Tikate = Krishnashtikate
31. Bhavan†Shashthah Shat†Santah and Shat†Te (in these three cases no phonetic change)
If Soukara be the reading, it will be from Sa†Okara.
Tat † Lepah = Tallepah
Chakrin † Chindhi = Chakrimshchindhi
Bhavan † Shaurih = Bhavanchaurih
or Bhavanshaurih (two forms)
32-34. Samyan † Ananta = Samyannananta
Anga † Chaya = Angacchaya
O excellent sage, Krishnam†namami ‘I salute Krishna’. (Here ‘M’ becomes Anusvara) = Krishnam namami. Similarly, in Tejamsi and Mamsyate. In Ganga, the Anusvara becomes ‘N’ (the gutteral nasal letter).
Harih † Chettru = Harishchettru
Amarah † Shivah = Amarashshivah.
Ramah † Kamya = Ramah=kamya
(Here the Visarga becomes Jihvamuliya).
Krupah † Pujyah = Krupa=Pujyah
(Here the Visarga becomes Upadhmaniya or simply Harih Pujyah, Archyah†Eva = Archya eva.)
Ramah † Drushtah = Ramo drushtah
Abalah † Atra = Abala atra
Suptah† Ishtah†Imah†Yatah = Supta Ishta Ima Yatah
Visnuh † Namyah = Visnurnamyah Ravih † Ayam = Ravirayam
Gir † Phalam = Gi=phalam
(Upadhmaniya).
Pratah † Achyutah = Pratarachyutah
Bhaktaih † Vandyah = Bhaktairvandyah
Api † Antaratma = apyantaratma
Bhoh † Bho = Bho Bho
Esha † Harih = Esha Harih
Eshah † Shamgin = Esha shamgin
Sah†Eshah† Ramah = Saisha ramah
Thus, the Samhita (Sandhi, close proximity) has been narrated.
35. This verse gives the declension of Rama (Masc. Noun ending in-a) in all the cases:
Ramena28 bhihitam karomi satatam
28. Here Nom. sg. Ramah is necessary as there is duplication of the Instrumental case in the verse and the nom. goes unrepresented. An emendation like Ramah sarvahitam karoti ‘Rama does things beneficial to all, may be suggested. The italicised words contain the declension of Rama.’
(Masc. Noun ending in-a) in the sg. no.
Ramam bhaje sadaram |
Ramena pahrutam samasta-duritam,
Ramaya tubhyam namah |
Raman muktirabhipsita mama sada
Ramasya dasosmyaham |
Rame ranjatu me manah suvishadam
he Rama tubhyam namah ||
(1) Rama does those things that benefit all;
(2) I always respectfully worship Rama
(3) all sins are removed by Rama
(4) Obeisance to you, Rama
(5) Liberation is always sought for from Rama by me.
(6) I am the servant unto Rama.
(7) May my mind be clear and take delight in Rama;
(8) O Rama, obeisance to you.
36-37a. All the words (ending in vowels) are (to be declined like this) Gopah, Sakhi becomes Sakha (friend); Pati (lord), Hari; Sushrih (one with good glory); Bhanu (the Sun); Svayambhu (the self-born), Kartru (the Agent); Rah (Rai means ‘wealth'), Gauh (bull); Nauh (boat).
37b-39. Words ending in consonants: Anadvan (bullock); Godhuk (one who milks cows), (lit. one who licks), Dve (two); Trayah (three); Chatvarah (four); Raja (king); Panthah (way); Dandi (one with a staff); Brahmana (a slayer of a Brahmin), Pancha (five), Ashta and Ashtau (eight); O sage (these are all examples of consonant ending words). (The following too are words ending in consonants): Samrat (Emperor); (the next two words are defective); Pratyan (the individual soul); Puman (man); Mahan (great): Dhiman (Intelligent); Vidvan (learned); Pipathih (one who desires to read); Doh (the arm); Ushana (the preceptor of the demons). All these above words are in the masculine (and are typical of nouns ending in different consonants.)
4029-45. The following are feminine words ending in vowels and consonants viz.: Radha; Sarva (all); Gati (goal, gait); Gopi (cowherdess); Stri (a woman); Shri (glory); Dhenu (cow); Vadhu (bride); Svasa (sister); Go (gauh) (cow); Nauh (boat), Upanat30 (shoe); Dyauh (heaven); Glauh (moon);-Kshut (hunger); Kakubh (the quarters) Samvit (knowledge); Ruk (lustre); Vit (excrement); Bhah (splendour). All the above words are feminine. (Then the neuter nouns): Tapas (penance); Kulam (family); Somapam (that which imbibes Soma juice); Akshi (eye); Gramani (leading in the village); Ambu (water); Khalapu (that which sweeps); Kartru (that which does *).
29. V. 40 illustrates Panini's sutras for declension of feminine nouns ending in vowels e.g., 7.1.18, 7.3.114, etc.
30. Pan. 8.2.34.
*Two words after this viz. Chatiri and Vatinu appear defective. Are They cha-atiri and Va-atinu (non-navigable).
Svanadut (that which has good bull); Vimaladyu (a non-cloudy bright day); Vah (water); Chatvari (four); Idam (this); Etat (this) Brahman; ahah (day); Dandi (having a stick); asruk (blood). There are some words beginning with Tyad **. The different forms of Go†Anc31 are Gavak, Gavan, Goak, Go-an and Gon; Tiryak (animal); Yakrut (spleen); Shakrut (ordure); Dadat (that which gives); Bhavat (that which takes place); Pachat (that which cooks); Tudat (that which inflicts pain); Divyat (that which shines); Dhanus (bow); Pipathih (that which reads); Payas (milk, water); Adas (this); Supumamsi (those which have good men); I shall mention a few qualities, objects, and actions of the three lingas (genders); Shukla (bright clean); Kilalapah (goblins); Shuchi (white); Gramani (leader of the village); Sudhih (intelligent); Patuh (clever); Svayambhuh (self-born); Karta (Agent), Mata (mother), Pita (father), Na (Nr).
31. Gavac (he who honours cows or who drives cows) has the following bases according to the meaning-the traditional verse quoted in the Siddhanta Kaumudi on Pan. 8.2.68 records the following bases: Go-ancha, Gavancha, Goncha, Goach, Gavach and Go’ch.
**The tyadadi group consists of tyad, tad, yad, etad etc.
46-47a. (Defective ***)
***Probably the following words in V. 46: Satya, anayush, apumsa, mata, bhramara, dirgha-pat. agarha...svarna, bahu (47a unintelligible).
47b-49. Sarva (all); Vishva (all); Ubhaya (both); Ubhau (both); Anya (other); Antara (interval); Itara (other); Uttara (higher); Uttama (highest, excellent); Nema (half, part); Asama (unequal), Sama; Isha (one possessing strength); Purvottara (north-cast); Dakshina (southern) Uttaradhara (northwest); Apara (another); Chatura (clever) Yavat (As much [relative]); Yusmad (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 * is used. The examples are: -Pandavas (sons of Pandu); Shraidhara (son of Shridhara i.e., Vishnu); Gargya32 (descendant of Garga); Nadayana33 (Descendant of Nada); Atreyas34 (son of Atri); Gangeya (son of Ganga); Paitrushvasriya (son of father's sister).
32. Pan. 4.1.105.
33. Pan, 4.199.
34. Vide Varttika Pan. 4.1.110.
*Though we can trace the cxamples in these verses to Panini, the treatment is not systematic in the NP. vide: Intro.
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); Brahma means belonging to Brahma; 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 Kaunkuma (pertaining to saffron).
53. In the sense of ‘born of’, Taddhita suffix is used and the example is Kanina (born of a virgin); the word Kshatriya (one who protects from wound), Vaidika (one who follows the injunctions of the Vedas). Here the suffix-4ka is used. ‘Cora’ itself is ‘Caura’. Here the suffix an is used in the same meaning. Both Cora and Caura mean ‘thief’ The usage, ‘he 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 Brahmanatva, Brahmaṇata and Brahmanya (all mean Brahminhood). The word Goman means “one who has cows”, similarly, Dhanin and Dhanavan mean “one who has wealth”. In the sense of magnitude Kiyan (How much) is used.
55. The words Tundila and Shraddha-lu are derived after the suffixes have been added in the sense of “that which has occurred.” 'Tundila’ (one who has protuberant belly) and Sraddhalu’ 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), Medhavin (one who has excellent intellect), Mayavin one who has Maya (deception).
56. The words Vacala and Vacata are used to indicate ‘one who speaks many despicable things’, the suffixes Kalpa and Deshiya are used in the sense of ‘a little short of’.
57-58. Kavikalpa and Kavideshya mean “one who is almost a poet”. The word Patujatiya is used in indicating similitude. In indicating contempt, the suffix Pasha is used. ‘Vaidyapasha’, means ‘one who is not worthy of being a physician’. The word Vaidyarupa means ‘a praiseworthy physician’. O sage, the word ‘Drushta-chara’ 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), Mrunmaya (mostly of clay) and Strimaya (abounding in women).
59. The word Lajjita means ‘one in whom bashfulness has occurred’. O Narada, in indicating excess Shreyan and Shrestha are used. They mean very excellent and most excellent; Krishnatara (blacker); Shuklatama (whitest). From the pronoun Kim (what) indeclinables are derived! [They are:]
60-62. Kimtaram, atitaram (too much), abhihyucchaistaram (highly, etc.). To indicate the measure some suffixes are used. Janudaghnam, Janudvayasam and Janumatram (upto the knee). To specify one among many, we say ‘Katara’ (which of the two?). In order to specify the ordinals, there are suffixes: Dvitiya (second), Tritiya (third), Chaturtha (fourth), Shashtha (sixth), Panchama (fifth) Ekadasha (eleventh). O Narada, Katipaya, Katitha and Kati mean; ‘How many?’
63. Vimsha and Vimshatitama both mean “twentieth’. Similarly, ‘Shata-tama’ and other words. O leading sage, in order to indicate divisions of number there are suffixes as for example: Dvidha, Dvedha, Dvaidha (in two ways).
64. In indicating frequencies, suffixes are used e.g., Panchakrutvah (five times): Dvih (twice), Trih (three times) Bahushah (many times). Dvitayam and Dvayam mean the same. So also, Tritayamam Trayam.
65. Suffix-ra is used in signifying dimunitive forms Kutira (a small hut); Shamira (a small fruit, legume) Shundara (a small trunk of the elephant), Straina (belonging to women) Paushna (belonging to the sun). Tundibha (one who has the umbilical region ‘protruding’; Vrundaraka (Deva); Krushivala (farmer).
66. Malina (dirty); Vikata (hideous); Gomi (an owner of cattle); Bhauriki (treasurer), Utkata (exceedingly manifest); Avatita and Avanata both mean flat-nosed. Nibida (dense, compact); Ikshushakinam (having sugarcane as crop?).
67. Nibirisama (compact, crooked nosed), Ishukari, Vitto, Vidyat, Chana* (?), Vidyachunchu (celebrated for learning); Bahutitham (many days); Parvata (mountain), Srunginah (of one which has peaks).
*Probably, the word is Vidya-chana (well-known for learning).
68-69. Svamin (owner); Vishamarupyam (?), Upatyaka (a land at the foot of a mountain); adhityaka (a table land) Cilla (the Bengal kite); Chipita (flat-nosed); Chikva35 (?) Vatula (affected by wind, crazy); Kutapa (the eight Muhurta of the day); Valla (covering); Himelu (competent to endure snow). Kahoda36 (?), Copada37 (cream MW-402), Urnayu (ram, woollen blanket); Marutta (a king of the solar race); Ekakin (alone); Charmanvati (name of a river).
35. If Chikka (Areca nut).
36. N. of a man with the patronym Kaushitaki-MW-266.
37. a Deshya word.
70. Jyotsna (moonlight); Tamisra (night); Shthivat (spittle); Kakshivardyamanuati (?):38 Asandi (a small couch) Chakrivan (An ass) Tushnika (Taciturn, silent); Jalpaka (garrulous); (Reading Jalpaketyapi).
38. Kakshivat for Kakshya-vat-Kashika on Pan, 8.2.12. A Vedic seer of many Suktas. But the next word-untraced, possibly charmanvat.
71. O Narada, to the words Kam and Sham 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, Kamyus, Karti, Kamtu, Kamtah, Kamyah, as well as Shamva, Shambha, Shamyu, Shamti, Shamtu, Shamta and Shamyah.
Similarly, Ahamyu (an arrogant fellow), Shubhamyu (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), Babhuva (was), Bhavita and Bhavishyati (will be), Bhavatu (let it be), Abhavat (was), Bhavet (should be), Bhuyat (may it be), Abhut (was), Abhavishyat (if it had been).
II conj.: atti (eats), Jaghasa (ate), Atta and Atsyati (will eat), Attu (let him eat), Adat (ate), Adyat (twice) (should eat, may eat), Aghasat (ate), Atsyat (if it had eaten).
74-76. III conj.: Juhoti (performsa Homa), Jahava and Juhavanchakara (performed the Homa), Hota, Hoshyati (will perform the Homa) Juhotu (let him perform the Homa), Ajuhot (he performed the Homa), Juhuyat (he should perform the Homa), Huyat (May he perform the Homa), Ahaushit (He performed the Homa); Ahoshyat (if he had performed the Homa).
IV conj.: Divyati (he gambles) Dideva (he gambled), Devita, Devishyati (he will gamble) (Divyatu omitted in the text), Adivyat (he gambled), Divyet (he should gamble), Divyat (may he gamble) Adevit (he gambled), Adevisyal (if he had gambled).
V conj.: Sunoti (he distils), Sushava (he distilled), Sota and Soshyati (he will distil), Sunotu (Let him distil) Asunot (he distilled), Sunuyat (he should distil), Suyat (may he distil), Asavit (he distilled), asoshyat (if he had distilled).
VI conj.: Tudati (he inflicts pain) Tutoda (he inflicted pain); Totta, Totsyati (he will inflict pain), Tudatu (let him inflict pain), Atudat (he inflicted pain), Tudet (he should inflict pain), Tudyat (may he inflict pain), Atautsit (he inflicted pain), Alotsyat (if he had inflicted pain).
VII conj.: Runaddhi (he impedes), Rurodha (he impeded) Roddha, Rotsyati (he will impede), Runaddhu (let him impeded) Arunat (he impeded), Rundhyat (he should impede) (This is omitted in text). Rudhyat (may he impede), Aarautsit (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) Tatana (he stretched), Tanita, Tanisyali (he will stretch), Tanotu (let him stretch), Atanot (he stretched), Tanuyat (he should stretch), Tanyat (may he stretch-omitted in the text), Atanit and Atanit (he stretched) Atanishyat (if he had stretched).
IX conj.: Krinati (he buys) Chikraya (he bought), Kreta, Kreshyati (he will buy), Krunatu (let him buy) Akrinat (he bought), Kriniyat (he should buy), Kriyat (may he buy), Akraishit (he bought), Akreshyat (if he had bought).
X conj.: Chorayati (he steals), Chorayamasa (he stole). Chorayita and Chorayishyati (he will steal), Chorayatu (let him steal), Achorayat (he stole), Chorayet (he should steal) Choryat (may he steal), Achuchurat (he stole), Achorishyat (?) Achorayishyat (if he had stolen).
Thus, there are ten Ganas or conjugational classes.
The causal form is Bhavayati (causes something to be), the desiderative form is Bubhushati (desires to become). As the frequentative form, O sage (we have) Bobhuyate (again and again he becomes).
80-81. In the Yanluk (i.e. where Yan termination is omitted) the form is Bobhaviti. O Narada, in order to denote wish or emulating action. Putriyati is the form meaning ‘desires a son for himself’ or ‘behaves like a son’. O Brahmana know that a root with an Anudatta Atmanepada (low tone) or letter ‘N’ as its ‘IT’ (i.e. indicatory mark) takes Atmanepada terminations. When the duty is interchanged it takes Atmanepada (as for example vyatilunite, ‘he reaps the harvest’ (though it is someone else's duty). The root Vis-after the preposition Ni takes Atmanepada terminations. Where the Atmanepada does not have access, the Parasmaipada terminations are used by grammarians.
82-85. If the root has a Svarita or N for its indicatory mark, it takes both padas (but when the fruit of the action goes to the agent, it takes the Atmanepada terminations). In the impersonal passive, Yak termination is used. Osage, in order to indicate the excellence and facility in the action, the activity of the agent is not taken into consideration. Then the other Karakas too take up the term Kartru (agent), as in the use Asih Sadhu Chinatti (the knife cuts well), Sthali Pachati (the vessel cooks). If the root is transitive, the terminations are added to both the impersonal and the passive bases (?) Hence the use Odanah pachyate (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 per son, it is intransitive.
86-88* 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, Yac etc. (e.g., Gauh Duhyate Payah). But in regard to the roots Ni, Hri, Krish, and Vah, the main object is turned into the nominative in the passive (e.g. Aja gramam Niyate “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 manavakam odanah or Bhojyate manavakah odanam). (In the case of causal roots, (the object so caused) the Prayojyakarman is changed into the nominative. (Devadattah gramam gamyate-Devadatta is made to go to the village). The tin terminations are remembered in the receptacle of the fruitas well as the action. The action is important in the case of the fruit. The meaning of the Tin is an attribute.
*cf. gaune karmani duhydeh pradhane ni-hri-kryushvaham |
buddhi-bhaksharthayoh Shabda-karmakanam nijecchaya ||
prayojya-karmanyanyesham nyantanam tadayo matah |
Karika quoted in Siddhanta Kaumudi on Pan. 7.1.69.
89-90 The Krutya suffixes are used in the impersonal and passive forms. The Krut suffixes are used in the active forms. Example for a Krutya suffix is Edhitavyam and Edhaniyam. The Agent and the Karakas 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 Yathashakti are examples of avyayibhava. Examples of Tatpurusha* are Ramashrita, Dhanyarthi (one seeking grains) Yupadaru (wood intended for sacrificial post) Vyaghrabhi (fear from tigers) Rajapurusha (A king's officer) and akshashaunda (clever at the dice). Now Dvigu is explained: Panca-gava “an aggregate of five cows”, Dashagrami (collection of ten villages), Triphala (the three myrobalans). The last word is conventionally used in this sense.
*These examples are according to cases e.g. Ramam ashritah Ramashritah is the accusative (Dvitiya) Tatpurusha and illustrate Pan. 2.1.14, while the last aksheshu shaundah aksha-shaundah, a locative (Saptami) Tatpurusha is an illustration of Pan. 2.1.40.
93. When the two words constituting a compound are equally important and have the same meaning it is called Karmadharaya. Examples are Nilotpala (blue lotus) Mahashashthi (A form of Durga in Tantras). The example for Nantatpurusha is abrahmanah (non-Brahmin). Kumbhakara (potter). -This is an example of a Krut Somasa.
94. O Brahmana, the examples for a Bahuvrihi compound where the meaning refers to another word (as its qualifying adjunct) are: Praptodaka (where the water has reached), it qualifies Grama (village) Panchagu (one who has five cows Rupavadbharyuh (one whose wife is beautiful), Madhyahnah (middle of the day), Sasutadikah (one who is accompained by sons and others).
95. The particle Cha has two meanings viz. Samucchaya aggregate, assemblage) and Anvachaya (secondary statement). The example for the former is Gurum ca Ishamca Bhajasva (worship the preceptor and God). The example for the latter is Bhiksham ata, gam cha anaya (Go begging and also bring a cow).
96. Example for Itaretarayoga Dvandva is Ramakrishnav (i.e. Rama and Krishna). As a Samahara (collection the form is Ramakrishnam). O Brahmana, only the Brahman is worship ped. As it is devoid of Dvandvas (clashing opposites).
Summary of chapter 52 of the Nārada Mahā Purana is as follows:
Sanatkumāra expounded upon Nirukta, the Vedāṅga on etymology compiled by Maharshi Yāska to explain the obscure and complex vocabulary of the Vedic Saṁhitās. The narrative details the classification of words into four categories—Nāma (nouns), Ākhyāta (verbs), Upasarga (prefixes), and Nipāta (particles)—and provides the derivative meanings of obscure Vedic terms. Sanatkumāra revealed that Nirukta acts as the ear of the Veda, allowing seekers to comprehend the inner spiritual intent behind Vedic hymns and deity epithets. By discovering the root spiritual significances embedded within divine names, the practitioner's mind becomes fixed on the eternal attributes of Bhagavān Nārāyaṇa.