Garudapurana 1.205

Garuḍa Mahāpurāṇa, chapter 205.
Kumāra said:
Now I shall explain grammar in brief, O Kātyāyana, / for discerning correct words, as a cause for awakening understanding in the young.

A word is known as ending in sup or tiṅ; sup has seven case-endings. / Su, au, jas are called the first [nominative]; it occurs in the sense of the nominal base,

in the vocative, in gender and so forth, and when the object or the agent is expressed. / A nominal base is that which is meaningful and devoid of verbal roots and affixes.

Am, auṭ, śas are the second [accusative]; and the object is that which is performed. / The second is taught in [the sense of] the object, and when conjoined with antarā or antareṇa.

Ṭā, bhyām, bhis are the third [instrumental], taught for the instrument and the agent. / That by which [an act] is done is the instrument; the agent is he who acts.

Ṅe, bhyām, bhyas are the fourth [dative], in the case-relation of the recipient; / toward whom there is a desire to give, who owes, or who is pleased, is the recipient.

Ṅasi, bhyām, bhyas are the fifth [ablative], in the case-relation of the point of departure: / from which something departs, from which one takes, receives, or from which there is fear.

Ṅas, os, ām are the sixth [genitive], primarily in the relationship of owner [and owned]. / Ṅi, os, sup are indeed the seventh [locative], and it occurs in [the sense of] the locus.

And the locus is the substrate. By the usage of [verbs meaning] protecting, / that which is desired and that which is undesired is remembered as the point of departure.

The fifth occurs in connection with pari, apa, āṅ, itara, ṛte, anya, and words denoting direction. / In connection with ena, the second occurs, and with karmapravacanīyas.

Abhi is [used] in the sense of pervasion, a particular state, or a sign; pari and prati in the sense of a portion; / anu in these and in the sense of association; and anu and upa are spoken of in the sense of inferiority.

The second and fourth occur for the object of motion when physical action is meant, / if inanimate. Two case-endings occur for the object of [the verb] man when contempt is shown.

The fourth is stated in conjunction with namaḥ, svasti, svadhā, svāhā, alam, and vaṣaṭ; / and also in the sense of 'for the sake of that', from a word expressing an abstract noun with the sense of the infinitive [-tum].

The third occurs in connection with saha, for a defective limb, and for a qualifying characteristic. / The seventh occurs in [the sense of] time and condition, and the sixth also in connection with these.

With [words such as] svāmin, īśvara, adhipati, sākṣin, dāyāda, and prasūta. / In selection [from a group], two cases [genitive and locative] occur; the sixth is used when a cause is expressed.

Likewise for the object of verbs of remembering, in the effort of the verb kṛ, / in the usage of words meaning injury, and with primary noun affixes (kṛt) for the object and the agent.

The sixth does not apply to the agent and the object with the two niṣṭhā affixes, [nor] in the nominal base. / The nominal base is of two kinds: the noun and likewise the verbal root.

After verbal roots beginning with bhū, tiṅ replaces l; ten lakāras are remembered. / Tip, tas, jhi are the third person; the middle [second person] is sip, thas, tha; the first person

is mip, vas, mas for parasmaipada; and for the ātmanepada verbs: / ta, ātām, jha are the third person; the middle is thās, āthām, dhvam; and the first person

are the substitutes iṭ, vahi, mahi from the root, and then after affixes such as ṇic. / Even when a noun is being employed, the third person is used.

The second person is taught with yuṣmad; the first person is with asmad. / The roots are said to begin with bhū, and then end with san and so forth.

Laṭ is taught in the present, and with sma in the past, after a verbal root. / In the non-recent past is laṅ; or loṭ in benediction, after a verbal root.

Loṭ is approved in injunction and the like; it is to be expressed in deliberation, / invitation, direction, inquiry, request, and likewise benediction.

Liṅ is used in the past unperceived; liṭ is in the past; lṛṭ is in the future. / It occurs similarly in the non-recent [past, namely luṅ], but in the future [lṛṭ] from a verbal root.

Lṛṅ is from a root when an action fails to materialize; leṭ is proclaimed in the sense of liṅ. / The primary suffixes (kṛt) operate in all three: in the abstract action, the object, and the agent.

Similar are tavyat, anīyar, ṇyat, yat, and affixes beginning with tṛc.

Thus ends the two hundred and fifth chapter, entitled 'Exposition of Grammar', in the section on conduct, within the first part of the first section of the glorious Garuḍa Mahāpurāṇa.