Vykaraa-kanik

With the Vaykaraa-knika-Vtti

And the Upakik-Anuvtti
Magalcaraa
Invocation
Jaya nanda -suta yasya pda -padma -mohit /
Hasa -rp padma - koe saga jva -rpak /
Anugmi -bhakta -gaa -bhgyavanta sarvad /
Sra -grhi -prema -magn dadanti na padntikam //

All glories to the Son of Maharja Nanda. Who, by the glorious qualities of His
lotus feet, has entangled the swan like minds of rila Rpa Gosvm, rla
Jva Gosvm and those fortunate souls following in their footsteps. May they
all give us shelter at their lotus feet.
rla jvam anugat vykaraa -kaik /
Gauya -bh -dharma -siddhnta -pradarik /
Sra - grhi -bhakta -kte aadhyy obhate /
Ka -yoge ruti -smti -pure pradyate //

For those swan-like sra-grh devotees, who are always seeking the essence,
this Vykaraa-kaik, based on the teachings of rla Jva Gosvmi, has
been compiled to clarify the nature of language and its relationship to Ka,
in the light of Gauya Vaiava conclusions according to Vedic scriptures such
as the Vedas and Puras.

abda - tattva -bhygau pratyaya -prakaraam

Viubhakti -kdantdi -pratyaya -pradarakam
Caturthe tu a -vidhni samsni vartante
Pacamym bahu -vidhni vkhyni nirdiyante //
Vkhya -rp vcya -vddhavkhya -pran bhyante
ahy rpa -krya -yoga -vigrahni bhyante //
krya -tattvau bhys tu siddhnte samthpyate

Chapter one deals with the concept of speech, chapter two with parts of
speech, chapter three describes word construction and chapter four,
compound words. Chapter five explains how to express the main point of a
sentence, chapter six deals with grammatical analysis and the Epilogue
illustrates that language originates in the Lords pastimes.

Yojakasya kranam ca krat sabhaam /

Kriy -nma -rpe tray -tattvasya pradaranam /
Kriy -nmno bahu -vidh rpni nirdiyate /
Krakm upapad sevak /
Kriy -sag kraki vkye te klakni /
Nn -vidha - kt ukt vcyeu nirpyate //
vykaraa -kaikeyam asayag v ghyate //

In chapter one, the need for communication is discussed and that language
fulfils this need. That relationship (sambandha), activity (abhidheya) and result
(prayojana) are the three fundamental topics of discussion. That language is
comprised of verbs and nouns and through these words the three topics can
be elucidated.
The second chapter describes the 18 parts of language and that those words
directly connected to the verb convey the main subject matter.
Chapter three describes the parts added to words to create a derivative or
inflection
Chapter four deals with the six kinds of compound words.
Chapter five explains sentence construction, namely: vcya the forms of
expression, vddha-vkhya complex sentences & prana questions.
Chapter six deals with grammatical analysis, which consists of: rpa
formation of words; krya function of words & yoga inter-word
relationships.
The Epilogue illustrates how the functions of the parts of speech emanate
from the various aspects of the Lords interactions with His devotees.

Although, due to our lack of qualification, this vykaraa-kaik may be full

of imperfections, may the all-merciful devotees of Lord Hari be pleased with
our humble attempt.

Chapter 1
abda-Tattvam
The concept of speech
atha pradaranasya kraam //
We will now delineate the need for expression.
 jvn sambandho dharmatvt //
Relationship is the intrinsic need of living entities.
Vaykaraa-knika-Vtti: Relationship is indicated through nouns (persons, places
or things).

tat sambandho bhidheyena dyate //

Through activity, the purpose of relationship can be realized.
Vtti: Activity is indicated by verbs.

rasvdana -kte pradaranya tam utpanna //

To accomplish interaction, the need for expression (pradaranam) arises.
td bh //
From the need for expression, Bh (language) arises.
yat kathyate tad ukta //
ukta (subject) is the primary idea to be expressed.
uktasya klak //
klakas (predicate) are the secondary aspects of expression.
tatra vkyam //
Ideas are expressed through sentences.
tasmin pad //
Sentences are made of words.
tra catusu rpeu avatarito bhavati , yath
Words develop through four stages
ml -dhrt prathamam udito yas tu tra parkhya /
pact payanty atha hdaya -go buddhiyu madhyamkhya /
vaktre vaikhary atha rurudior asya janto suum - /
baddhas tasmd bhavati pavana -prerito vara -sagha //109//
The first stage is called par, where due to the desire for expression, the
origin of sound tra, is born from the mladhra-cakra situated in the lower
abdomen. At the second stage, upon rising up to the navel, sound is known as
payant. Having reached the heart and due to contact with intelligence, it is
called madhyam. In the final stage, known as vaikhar, sound manifests
through the organs of speech. Out of these four, only the last is perceivable by
the external senses. The others are only perceivable by deep Yogic
meditation. Prapaca-sra of akara.
tatrkhyta -nmn /
Thus, there are two main groups of words namely: verbs (khytas) and nouns
(nmas).
payanty dhtava parotpann /
Verbs are born at the stage of payant, where the visualization of ideas takes
place.
Vtti: Payant takes place in the third chakra, the seat of action, ambition and
identity; and relates to the sense of sight, stemming from the fire element. Thus ones
sense of identity (indicated by nouns) develops from the concept of what activities
(verbs) we perform to fulfil our ambitions, which are based on desire (par).

dhtava kriya -rptvd khyt /

As verbs indicate action, they are called khytas or action sounds.
nmny khyta -jni te madhyamym upajyante //
kriy -kartkatvd nmadeyam /
Nouns are born from verbs at the stage of madhyam, where the intelligence
gives definition to an object, according to the activity it performs.
E.g. holder derived from the action of holding.1
yath rmad -bhgavate //
The rmad Bhgavatam establishes:
taijasnndriyy eva kriy -jna -vibhgaa /
prasya hi kriy -aktir buddher vijna -aktit //

Egoism in the mode of passion produces two kinds of sensesthe senses for
acquiring knowledge and the senses of action. The senses of action depend on
the vital energy, and the senses for acquiring knowledge depend on
intelligence. SB 3.26.31
Vtti: the senses of action depend on the vital energy the second stage of payanti
(stemming from verbs); the senses for acquiring knowledge depend on intelligence
the third stage of madhyam (stemming from nouns).

tmasc ca vikurvd bhagavad -vrya -coditt /

abda -mtram abht tasmn nabha rotra tu abdagam //

When egoism in ignorance is agitated by the sex energy of the Supreme

Personality of Godhead, the subtle element sound is manifested, and from
sound come the ethereal sky and the sense of hearing. SB 3.26.32
Vtti: when egoism in ignorance is agitated by the sex energy born from the
mladhra-cakra; the subtle element sound is manifested tra, the first stage of
sound.

arthrayatva abdasya draur ligatvam eva ca /

tan -mtratva ca nabhaso lakaa kavayo vidu //

Persons who are learned and who have true knowledge define sound as that
1
Nma ca dhtujam ha nirukte vykarae kaasya ca tokam // MBH 2.138.14-16
kstyana said: according to grammar and nirukta; nouns are born from verbs.
which conveys the idea of an object, indicates the presence of a speaker
screened from our view and constitutes the subtle form of ether. SB 3.26.33
Vtti: the idea ukta.

yath bhad-dharinmmte //
The bhad-harinmata-vykaraa states:
nryad ubhto ya varakrama //
Then the Sanskt alphabet, with its order, appeared from Lord Nryaa.
BHV 1.1
Vtti: alphabet is the connection to the other Vedic subjects of ik (phonetics),
chanda (prosody), gaita (mathematics) and gandarva-veda (music, drama and
dance).
sa-ri-ga-ma-pa-dha-ni-ity ete svar ca nryad udbht //
The seven notes indicating intonation sa-ri-ga-ma-pa-dha-ni appeared from Lord
Nryaa.

pravartante kriy sarv yato rvcna -vastuu /

hares tasyaiva lls t nirpyante yath -mati //
All the activities in this world emanate from the Lord. They are actually the
pastimes of Lord Hari and they are described according to my intelligence.
BHV ch.3 invocation
ya eka sarva -rp sarva -nmn tathraya /
tasya vio pada sarva viubhakty nirpyate //
Although Lord Hari is one, He takes up many forms and names to reciprocate
the devotion of His devotees towards His lotus feet. Similarly, base words may
take many forms according to the different kinds of viubhaktis (affixes) to
form Viupadas (word phrases and declensions). BHV ch.2 invocation
Vtti: Here, the base words refer to the original Lord Hari, the viubhaktis (affixes),
refer to the devotees devotion towards Him and the viupadas (the resultant word
phrases and declensions), the many forms the Lord assumes to reciprocate the
devotees devotion.

yath purua-skte //
The purua-skta states:
sarvi rpi vicitya dhra / nmni ktv bhivadan yad ste //
The vir-purua during the process of creation gave form to all the creatures
according to their propensities and gave names according to the duties
(activities) they perform. purua-skta 16
Vtti: according to their propensities their consciousness and acquired conditioned
nature; and gave names nouns; according to the duties (activities) they perform
verbs.
rla Baladeva Vidyabhaa in his Govinda Bhya commentary on Vedanta-Stra
1.4.28 etena sarve vykhyt vykhyt // states:
The Supreme Lord, while reserving His primary names for Himself, gives the usage of
 His secondary names (like Indra, Varua) to the position of demigods as it is by the
Lords potency and sanction only that the demigods receive their authority and
influence in the material sphere. To substinate this, he quotes Vaiapyana i in the
Skanda Pura: Excepting the names of Nryaa and the like, Hari gave all His other
names (like those of Rudra, etc.) to different demigods.
His secondary names (like Indra, Varua) nouns; influence verbs; Indra the
personification of Krsnas controlling energy; Varuna the personification of the Lords
covering energy controlling remembrance and forgetfulness.

ete sarve rasvdana -kte utpann //

All these elements of language are created to establish relationship.
Vtti: all these elements alphabet, verbs, nouns and ukta (subject, the primary idea
being expressed)
K is the dhtu (root word, to do) indicating action. As relationship is based on
activity, the essential elements of language are formed from the root word k. Kriy
are verbs that indicate action. Krakas are nouns that are directly connected to the
active verbs (kriy). Kart is the subject (nominative case) that performs the action.
Karma is the object (accusative case) achieved by performing the activity and
through which the purpose of the activity will be accomplished. Karaa is the
instrument (instrumental case) that assists the performance of the activity.
Adhikaraa is the location or time (locative case) of the activity. Kd-antas are
those verbs that have been transformed into nouns, but still indicate action.

atha vastni //
We will now delineate the topics of discussion.
sac - cid -nanda -mayo jva //
Sad-cid-nanda (eternity, knowledge and bliss) is the intrinsic nature of the
living entities.
satt tasya sabandha , cittvt kryam nandas tasya prayojanam //
Relationship is established from sat eternity; activity from cit knowledge
and nanda bliss, is the goal.
vastni tri -vidh bhavanti / sambandh -bhidheya -prayojan iti //
Thus, actual subject matter consists of three relationship, process and goal.
yath caitanya -caritmte //
The Caitanya-caritmta states:
bhagavn sambandha , bhakti abhidheya haya /
prem prayojana , vede tina -vastu kaya //
bhagavnthe Supreme Personality of Godhead; sambandharelationship; bhakti
devotional service; abhidheyatranscendental activities; hayais; premlove
of Godhead; prayojanathe ultimate goal of life; vedethe Vedas; tina-vastu
three subject matters; kayadescribe.
r Caitanya Mahprabhu continued, The Supreme Personality of Godhead is
the central point of all relationships, acting in devotional service to Him is
ones real occupation, and the attainment of love of Godhead is the ultimate
goal of life. These three subject matters are described in the Vedic literature.
CC Madhya 6.178
etena bh vastni kriy -nmno pradaritu aknotti //
Thus through kriy (verbs) and nma (nouns), bh (language) is able to
express the three subject matters.
sambandha -prayojanau nmarpiau , kriy -nirdio bhidheya //
Sambandha relationships are indicated by nouns.
Abhidheya activities resulting in obtaining a relationships goal, are indicated
by verbs.
Prayojana the goal (sampradhnam) of activity, is indicated by nouns.
iti abda - tattvam //
Thus ends the chapter on The Concept of Speech.

Chapter 2
Bhy ag
Parts of Speech
athto bhy agn vykhysyma //
We will now delineate the parts of speech.
Bhasa visnupada -nirmita //
Language is comprised of words.
khyta -nmni viupadni //
Word phrases are of two categories: khytas verbs, action sounds and
nmas nouns.
atha khyt //
We will now delineate khytas action sounds.
prpti -kla -bhv khytair nirdi //
khytas indicate: prpti accomplishment; kla time; and bhva mood
of activity.
atha kriy -prpti //
We will now delineate kriy-prpti the accomplishment of activity.
satt - kriyayor khyt //
Prpti is of two categories: satt (existence, feelings, state, condition or
events) & kriy (activity)
Vtti: tasya bhtir iti satt satt (existence) refers to the situation of a person,
place or thing;
yad tad kriyate kriy kriy (activity) refers to what a person, place or thing does.
Upakik-anuvtti: satt refers to intransitive verbs, while kriy refers to
transitive verbs.
 rpa sattym ekam kriyy dvayam /
Satt has one form and kriy, two.
dhtavas tri -vidh , akarmak sakarmak dvikarmak ca //
Thus, there are three forms of verbal accomplishment. BHV 4.28. Vtti
Vtti: The three forms of verbal accomplishment are:
The one form of Satt:
1) Akarmakas (intransitive verbs) indicating existence, feelings and events, but
not accomplishment (karma).
E.g. Ka is floating in the Yamun.
Ka is at the Yamun.
In both examples, is (existence) or floating accomplish no specific purpose.
The two forms of Kriy:
2) Sakarmakas (transitive verbs) indicating a single achievement.
E.g. Ka killed Kamsa.
3) Dvikarmakas (ditransitive verbs) simultaneously accomplishing two
achievements.
E.g. Ka herds the cows towards Govardhana.
Here, both the cows are herded and Govardhana obtained.
duhi yci-rudhi-prachi-bhiki-cio brvi-si-ji-dai-v-manthi vada /
iti tbhayakarma duhdi bhaved atha n-vahi-h-ki mukhyam api // BHV 4.2
The following are the main dvikarmaka verbs:
to milk, to beg, to question, to collect, to speak, to instruct, to win, to punish, to offer,
to churn, to glorify or inform, to lead, to carry, to bring, and to attract.
To milk: By completing the process of milking the cow, he simultaneously obtained
milk.
To win: By winning the war, he in the same attempt gained the country.
To instruct: Through instruction, both the Gt is spoken and the student taught.

atha kriy -kla //

We will now delineate kriy-kla the time of activity.
bhta -bhaviyad -vartamnai khytn kriy -klo nirdiyate //
Kriy-kla indicates past, future or present tense.
Vtti: present tense is the junction between the past and future.

vacana - prva -klatve bhta -kla //

Bhta-kla past tense, is used to describe an activity after it has taken
place.
E.g. I saw the Lord.
Vtti: garhym ca vartamne // Bh.4.185.a even if indicating disapproval.
E.g. What did I just do?
 vacana -para -klatve bhaviyat -kla //
Bhaviyat-kla future tense, is used to describe an activity before it takes
place.
E.g. I will see the Lord.

vacana - sama -klatve vartamna -kla //

Vartamna-kla present tense, is used to describe an activity as it is
taking place. BHV 4.151 vtti
E.g. I see the Lord.

atha kriy -bhva //

We will now delineate kriy-bhva modals, the mood of activity.
viddhi - i -preraeu kriy -bhvasya ca //
Kriy-bhva modals, are of three forms: ordering, advising and blessing.
Vtti: other moods are indicated by upa-padas (secondary nouns) dealt with in the
sub-section known as avyayas (indeclinables).
Anuvtti: modals take the form of suffixes or auxiliary verbs affixed to a verbal
phrase.

vidhi sambhvandau yddayo vidhinmna //

Viddhi suffixes are used to give advice, raise doubts, express wishes,
possibilities or permission BHV 3.4.
E.g. You can do. You may do.

a prerandau tuv -dayo vidht -nmna //

Vidht suffixes are used to give orders or requests. BHV 3.5
E.g. You must do. You shall do. Would you do?
Anuvrtti: Vidhatr expresses the imperative mood.

ii yt -ystm ity daya kmapla -nmna //

Kmapla suffixes are used to give blessings and benediction. BHV 3.9
E.g. You may do.

bhte - cyuta -kalki -viddhi -vidht -kmapl khytn a -

ag //
Thus, verbs have six main forms of conjugation:
1. Bhtea past tense.2
2. Acyuta present tense3.
3. Kalki future tense.4
4. Viddhi giving advice.5
5. Vidht giving orders; imperative mood.6
2
bhte divdayo bhtea nmna //7//
3
tatra pryo vartamnakle tivdayo daacyuta nmna //3//
4
bhaviyatkle syatydaya kalkinmna //11//
5
vidhi sambhvandau yddayo vidhinmna //4//
6
a prerandau tuvdayo vidht nmna //5//
 6. Kmapla giving blessings.7
iti khyt //
Thus end the section on verbs.
atha nmni //
We will now delineate nmas nouns.
kraka -upapad nmni //
There are two groups of nouns, namely: krakas primary and upa-padas
secondary.
atha krak //
We will now delineate krakas primary nouns.
kriy -sabandha -vie krakam //
Nouns having a direct relationship with the verb are known as krakas.
BHV.4.10
ya kart karma karaa sampradnam aeata /
apdhndhikarae tat sambandho bhaved iha //
Krakas are six, namely:
Kart subject, Karma object, Karaa instrument, Sampradna
purpose, Apdhna origin and Adhikaraa location. BHV ch.4
invocation
Vtti: the subject, object, instrument and location are connected to the verb in the
present. While the origin is in the past and the purpose is in the future.
1) Kart; subject, nominative case the performer of activity
E.g. Ka is going to get milk.
Vtti: svatantram tat-prayojakam ca kart // BHV 4.13 //
Kart (subject) has three forms by function, namely:
Svatantra independent:
E.g. Ka is dancing.
Prayojaka employing:
E.g. The guru engages the disciple in preaching.
Prayojya employed:
E.g. The disciple has been engaged in preaching by the guru.

pratyakatvt kartras tri-vidh / pradia-purua prathama /

yasmai madhyama / vcaka uttama //
There are three kinds of kart by perception:
Uttama-purua first person; the speaker himself.
Anuvtti: Indicated by the pronouns I & we.

7
ii yt ystm-itydaya kmapla-nmna //9//
 Madhyama-purua second person; the person to whom he speaks.
Anuvtti: Indicated by the pronouns you.
Prathama-purua third person; the person about whom he speaks.
Anuvtti: indicated by the pronouns he, she, it, this, that & they.
2) Karma; object, accusative case the object of the verb; that obtained
through the activity, which will result in gaining the purpose.
E.g. Ka is going to the storage for milk.
Vtti: Ka (subject) by obtaining (going) the storage (object) will gain milk
(purpose).
utpdyat vikryat saskryat ca prpyat /
tyjyatety ete karmaa paca-rp pravartate // BHV 4.18.vtti //
There are five forms of karma:
Utpdyat (creation): A vaiava makes a garland.
Vikryat (transformation): A vaiava cooks sweet rice.
Saskryat (improvement): A vaiava perfumes the water.
Prpyat (attainment): The vaiava sees / touches Ka.
Tyjyat (abandonment): The vaiava leaves his house.
In all the examples, the vaiava (subject) achieves by the activity the object (karma
i.e. garland, sweet rice) through which he may then obtain his actual purpose
(sampradna i.e. service to Ka).
In expressions including only a subject and object, the purpose remains unexpressed.
3) Karaa; instrument, instrumental case that helping the activity achieve
the object.
E.g. Ka is going to Mathur with a cart
Vtti: With the cart (instrument), Ka (subject) obtains Mathur (object) through
which He may then obtain His actual purpose (sampradhna).
4) Sampradna; purpose, dative case the goal of the activity
E.g. Ka is going to Mathur for Kasas destruction.
Vtti: for destruction indicates the purpose of activity
5) Apdhna; origin / separation, ablative case the source or beginning of
the activity.
E.g. Ka is going from Gokula to Mathur.
Vtti: Gokula indicates the source of activity.
6) Adhikaraa; location, locative case the place or time of action.
E.g. We worship Ka in the temple.
Vtti: in the temple indicates the location of activity.

saj - abda -sarva -nmni kraki //

Proper nouns (saj-abdas) and pronouns (sarva-nmas) may fall into
any of the six categories of krakas.
Vtti:
 Pronoun: a word referring to a noun. When a noun (person, place or thing) has
already been mentioned, it may be further referred to directly or indirectly by
using a pronoun.
E.g. Advaita crya requested Mahprabhu to take lunch at his house. (direct)
Many devotees are visiting the place called Navadwp where Mahprabhu appeared.
I would like to go there. (indirect)

Pronouns are of three categories:

1) Interrogative indicating questions: What? Which?
2) Direct Personal directly indicating a person, place or thing.
Subjective indicating nominative case (etad, 1st karaka).
Non-subjective indicating krakas other than nominative case (etad,
karakas 2 6).
Possessive indicating possessive case (etad).
Reflexive When the performer of activity also designates another kraka, the
second kraka takes reflexive form (sva, karakas 2 6 & possessive case).
E.g. I (subject) see myself (object) in the mirror (non-subjective).
She sees her own image in the mirror. (possessive)
Distant form indicating a distant object (tad, karakas 1 6).
3) Indirect Impersonal Demonstrative indirectly indicating a person, place or
thing. I.e. referring to the location of an object.
Determiners are pronouns included in the noun group. The, a & an, though not
P ro n o u n s

P e rs o n a l In te r r o g a tiv e Im p e r e s o n a l
D ir e c t Q u e s tio n in g In d ir e c t

F ir s t p e r s o n S econd peson T h ir d p e r s o n G e n e ra l R e fle x iv e D e fin itiv e In d e fin itiv e

a h a m (I) tv a m (y o u ) s a h (h e ) s a rv a (e v e ry o n e ) s v a (o w n )
e ve ry b o d y
e v e r y th in g

Near D is ta n t M a s c u lin e R e la tiv e L o c a tiv e S e le c tiv e G e n e ra l N e g a tiv e

e s a h (h e ) s a h (h e ) h is o w n y a d (th a t w h ic h ) K a s c it (s o m e ) A n y a (o th e r) none
e s a (s h e ) s a (s h e ) her ow n one w ho never
e ta t (th is ) ta t (th a t) it's o w n w hoever n o th in g

N u m e r ic a l P la c e m e n ta l D ir e c tiv e
o n e , b o th fir s t, la s t u p p e r , lo w e r

pronouns, are classified as determiners.

E.g. that ship is leaving port tomorrow. The ship is leaving.

Chart of pronouns:

Anuvritti:
1) Interrogative Pronouns: questioning a nma (noun) or an khyta (action
sound).
Questioning the kriy (verb): How? Did you?
Questioning the krakas (primary nouns): What? Who? Whom? Why? When?
Where?
Questioning the upapadas (secondary nouns): Whose? Which?
2) Direct Personal Pronouns: words replacing krakas.
First Person:
Subjective form I, we
Non-subjective form me, us
Possessive form my, our (in connection with relative pronouns mine)
Reflexive form myself, ourselves (subjective & non-subjective)
my own, our own (possessive)
Second Person:
Subjective & non-subjective form you, thou
Possessive form your (in connection with relative pronouns yours)
Reflexive form yourself, yourselves
your own, (possessive)
Third Person:
Subjective form he, she, it, this, they
Non-subjective form him, her, them
Possessive form his, her, their (in connection with relative pronouns his,
hers, theirs)
Reflexive form himself, herself, itself, themselves, one another and each other
his own, her own, its own, their own (possessive)
Distant form that, there, then
Group (sarva) 1st, 2nd & 3rd persons inclusive.
Subjective form everybody, everyone, everything, everywhere, always,
forever
Reflexive form themselves
~s own, their own (possessive)
3) Indirect Impersonal Demonstrative pronouns indirectly describing a person,
place or thing.
i.e. referring to the location & nature of an object.
3a) Indefinitive indirectly describes the object in the negative; the object is
not.
General describes the kraka as what it is not: other, other than,
someone, ~else.
Negative pronouns defined negatively: none, no one, nobody, never,
nothing,
3b) Definitive defines the object the object is
 Relative pronouns indicates the noun in the definitive clause (see
vcya-section):
Restrictive define by restriction only one who: whatever, whoever,
whomever, why ever, whenever, wherever, whoseever, whichever,
however.
E.g. One must eat only that foodstuff which is offered to Viu.
Liberal define by giving freedom anyone, even he can do anybody,
anyone, anything, ever, anywhere,
Locative pronouns indicates the location of the replaced noun
Numerical: first, last
Directional: the front one, northern one, higher one
Selective pronoun define the object by appointing:
something one, both, some, some body, some one.

athopapad
We will now delineate upa-padas secondary nouns.
kraka - sabandhny upa -pad //
Upa-padas may either be related to the verb through their connection with
the krakas (primary nouns) or by modifying the khytas (verbs).
vieaa -sambandha -sambodhan -vyaya -bhva -vcaka -dviruktty
eta a -vidh upa -pad //
The six categories of upa-padas are known as:
1) Vieaa; qualifiers adjectives, adverbs & numbers (sakhy-abdas).
2) Sabandha; genitive case indicating possession.
E.g. We visited Kas temple.
Vtti: Kas indicates the possessor of the temple.
3) Sabodhana; vocative case forms of address to invoke attention.
E.g. Oh Lord of Ayodhya! We take shelter at Your lotus feet.
4) Avyayas; indeclinables words defining noun phrase declensions (as
prepositions), verbal phrase conjugations or acting as connecting elements
(conjunctions) for sentences, clauses, words or word phrases.
5) Bhva-vcaka; interjections indicating moods (modals).
6) Dvirukti; repetition.
atha vieaa //
We will now delineate vieaa adjectives, adverbs & numbers (sakhy-
abdas).
Anuvtti: English defines vieaas connecting to nouns as adjectives; and those
connecting to verbs as adverbs.
 jti -gua -kriy -dvr yasya viea kathyate , tad vieya yena tasya
viea kathyate tad vieaam //
Regarding vieaa, there are three aspects:
viea the specific characteristic to be described.
vieya the object having the characteristic to be described.
vieaa the particular word used to describe the objects characteristic.
There are three categories of vieaas:
jti-vieaa: indicating classification by group.
E.g. streetlight, peacock-dance, double checked
gua-vieaa indicating quality
E.g. hot milk, runs quickly
kriy-vieaa indicating activity
E.g. grazing cow, sit quietly
Vtti: according to authorities, sakhy-abdas numerals indicating quantity
though technically not vieaas, are listed under this section as they perform the
same function as vieaas by ascribing the characteristic of quantity to objects.
E.g. The four kumras. Taking seven steps together makes one friends.

Anuvtti: Adverbials are vieaas characterizing verbs and are formed by the suffix
ly.
Adverbials are of two kinds:
Mannerly Adverbial A kind of gua-vieaa that defines how an activity is
performed.
Infinitive verb forms (verbs converted to nouns) indicating an object can be made into
mannerly adverbials by:
Adding the kt suffixes: ing, ment, tion, ant, ent & ive e.g. preaching
effectively.
Or the taddhita suffixes: ine, id, ar, ous, ose, ful, lent, less, ary, al, ic+al,
er, est ... e.g. looking fearfully.
Kt suffixes & taddhita suffixes are dealt with in the chapter on pratyayas.
Chronological Adverbial vieaas indicating the time of activity.
Infinitives indicating events can also be made into chronological adverbials. e.g.
apparently happens, eventually happens.
This is dealt with in the chapter on vcya in the section sati-saptam.
Those avyayas (indeclinables) acting as adverbials are given in the following section
on avyayas.

atha sabandha //
We will now delineate sabandha; genitive case indicating possession.
 sva -svm janya -janako vayavvayav tath /
sthny - dea iti prokt sabandh copacrata //
vior bhakto hare putra r kasya padbhujam /
trivikramo py uddhavasya caturdheyam udhti // B HV 4.6.k araka
There are four forms of possession, namely:
Sva-svm proprietor & property
E.g. Vius devotee.
Janya-janako generator & generated
E.g. Lord Haris son.
Avayava-avayav whole & part
E.g. Kas Lotus feet.
Sthni-dea original & substitution
E.g. The vmanas (short vowel) replacement is a trivikrama (long
vowel).

atha sabodhana //
Now we will delineate sabodhana; vocative case forms of address to invoke
attention.
rasa - guhvanya sasthpanya ca sabodhana //
Sambodhana is used to set a mood, or to invoke a certain characteristic of the
addressed person.
gaurava -maitra -kruya ity ete sabandhasya rpi //
There are three kinds of sabodhana:
Gaurava; Respectful to address a senior or superior person
Maitra; Friendly to address an equal
Kruya; Kind to address a junior person
atha avyay //
Now we will delineate avyayas indeclinables.
avyayt svder mahhara //
Avyayas are indeclinables, wherein the viubhaktis (prepositions & affixes
indicating declension) are dropped.
viubhakti -vieaa -yojaka -svatantrak avyay //
There are four kinds of avyayas:
Viubhakti-avyayas Prepositions: avyayas indicating declension.
Vieaa-avyayas avyayas acting as adjectives or adverbials.
Yojaka-avyayas Conjunctions: avyayas connecting word phrases and
clauses to each other.
Svatantraka-avyayas independent avyayas or phrases.
 A vya yas

V is e s a n a - a v y a y a s V is n u b h a k t i- a v y a y a s Y o ja k a - a v y a y a s S v ta n tra -a v y a y a s
A d je c t iv e s p a rt o f w o rd p h ra s e c o n ju n c t io n s in d e p e n d e n t
c o n n e c t to b o th c o n t r u c t io n c o n n e c tin g w o rd s & p h ra s e s
v e rb s a n d n o u n s w o rd p h ra s e s

Q u a n t it a t iv e Q u a lit a t iv e | B h a v a -v a c a k a s O n o m a t o p e ia V o c a t iv e P h ra s e s
h a lf fa s t , - ly | I n t e r ju n c t io n s S o u n d in it a t in g le t it b e
| w o rd s

V is n u b h a k t is
P r e p o s it io n s
c o n n e c tin g to
k a ra k a s

N o m in a t iv e A c c u s a t iv e In s tru m e n ta l D a t iv e A b la t iv e G e n e t iv e L o c a t iv e V o c a t iv e
K a rta K a rm a K a ra n a S a m p ra d h a n a A padhana S am bandha A d h ik a r a n a S am bodhana
S u b je c t O b je c t In s tru m e n t P u rp o s e S o u rc e P o s s e s s io n L o c a t io n A d d re s s

L o c a t iv e C h r o n o lo g ic a l

Anuvtti:
Viubhakti-avyayas prepositions: avyayas indicating declension:
Nominative:
Accusative: through, towards, except
Instrumental: along
Dative: unto
Ablative: about, since, among, after, because
Genitive:
Locative:
Spatial: here, there, next, previous, together, simultaneous, against, after,
before, across, behind, below, beneath, beside, between, beyond, among, far,
near, over, around, under, within, without, around, one place, above...
Chronological: ago, during, one day, other day, often, rarely, sometimes,
usually, ever, never, frequently, hardly ever, normally, occasionally, never,
always, today, now, already, still, till, yet, since, once, one time...

Vieaa-avyayas avyayas acting as adjectives or adverbials:

Quantitative: half, a lot, any, both, each, either, every, few, fewer, less, little,
many, more, most, much, neither, no, other, several, some, more-enough, fast-
slow, quick(ly), nice(ly)-bad(ly),
Qualitative: very, quite, just, almost, such,
Some Qualitative and chronological avyayas fall into the category of adverbials
(see the previous section on vieaas).

Yojaka-avyayas conjunctions: or, thus, but, even, if-otherwise, therefore, thus,

yes-no, and, etc. etcetera, in this way, as, perhaps, possibly, probably (probe), only-
also, of course, maybe, certainly, sure, since, because,only
Svatatntrakas independent words and phrases.
 Vocative: dear
Onomatopoeia sound imitating words: boom, buzz, coo, bow-wow, bang,
Bhva-vcakas interjections: words indicating moods: Alas! Victory! Attack!
Danger! Help! Well done!
Phrases:
Religious phrases: svh, svasti, haribol
Historical phrases: Et tu Brute?
Sayings, proverbs: Two wrongs do not make a right.
Other: let it be; give up; yes sir.

atha dvirukti //
We will now delineate Dvirukti repetition.
sarvasya dvirukti // B HV.6.358
Any word may be doubled to intensify the mood.
bhikya -vpssuy -sammati -kopa -kutsana -bartsana -
bhaynuprvdhikya -cpalyeu // BHV
There are eleven forms of dvirukti expressing existence, activity or emotion.
bhikya activity, Vpsa existence, suy envy, Sammati respect,
Kopa anger, Kutsana criticism, Bartsana chastisement, Bhaya fear,
nuprva gradation, dhikya excess, Cpalya agitation.
Vtti: bhikya-vpsayo //BHV.6.359
bhikya uninterrupted activity.
E.g. Bows down again and again.
Vpsa simultaneous existence.
E.g. Street after street, devotees are everywhere.
vkhyder manttasysy samati-kopa-kutsana-bhartsaneu //BHV.6.362
manttasya suy to address someone out of envy.
E.g. Oh Bowmen, Oh Bowmen. Where is your promise?
Sammati respect.
E.g. Oh Lord! Oh Lord! Please accept your surrendered devotee!
Kopa out of anger.
E.g. Rascal! Rascal! Jayadratha! Here is your end!
Kutsana out of criticism.
E.g. Clever! Clever! You think youre so clever.
Bartsana out of offence or chastisement.
E.g. Sinner! Sinner! Here is your punishment.
bhaye ca //
Bhaya Out of fear:
E.g. Oh Lord! Oh Lord! Please protect me!
 nuprve ca // BHV.6.368
nuprva indicating gradation.
E.g. The best! The best! Only the best for Ka!
dhikye tu // BHV.6.369
dhikya indicating excess, superabundance, preponderance and superiority.
E.g. How greatly fortunate! How greatly fortunate are Nanda Maharja, the cowerd
men and all the inhabitants of Vrajabhmi! SB 10.14.29
cpalye yvad bodham // BHV.6.370
Cpalya indicating confusion, unsteadiness, agitation and emergency until it is
noticed.
E.g. Mommy! Mommy! Mommy! Im hungry!

iti nmni //
Thus end the section on nouns.

Chapter 3
Viupada-prakaraam
The construction of linguistic units
padn dharmo vykaraam //
The inherent nature (dharma) of words is called grammar.
padn dharmo rpa -krya -yog iti //
Grammar consists of rules assigning the rpa structure, krya function &
yoga inter-relationship between words.
vykaraasya agni viupada -vkya -vigrahi //
Thus, there are three divisions of grammar:
viupadas word form & phrase construction; consisting of rpa.
vkya sentence construction; consisting of krya & yoga.
vigraha sentence analysis; consisting of rpa, krya & yoga.
atha viupadni
We will now delineate viupadas word form & phrase construction.
vkyev eva viupadni //
Only viupadas complete word forms and phrases are used for sentence
construction.
viubhakti -siddham viupadam // BHV 2.1 //
A viupada is formed by appropriate affixes.
Vtti: When the performer (nouns) and that performed (verbs) are engaged with
devotion (viubhakti affixes), one obtains the lotus feet of the Lord (viupada a
complete word phrase).

viupade prakti prv , pratyaya para //

A viupada consists of two parts, namely: prakti a base word and
pratyaya words and affixes connected to the base word to form a complete
word phrase.
E.g. Verbal work had over worked
Nomial cow with the cows.

viubhaktir upendra ca sandi ca vibhus tath /

vykarae kt -taddhitau pratyay a -vidh smt //
sandi ca vibhu caiva kt -taddhitau ca karma /
dhtu nmna ca dhto ca nmpi kriyate tayo //
There are six categories of pratyayas (affixes), namely:
Viubhaktis prepositions, conjugations & affixes indicating declension &
conjugation.
Upendras prefixes modifying the meaning of words.
Sandis suffixes converting verbs to verbs.
Vibhus suffixes converting nouns to verbs.
Kts suffixes converting verbs to nouns that indicate tense and mood.
Taddhitas suffixes converting nouns to nouns.
Vtti: prakti-pratyayayor yojak vikara //
Pratyayas (affixes) are attached to prakti (base words) by vikaraas affixes
connecting suffixes and base words.
E.g.
base word rak(a)
vikaraa ()a(p)
suffix ti(p)
rak(a) + ()a(p) + ti(p) rak + a + ti rakati (He protects)

A ffix e s

V ik a r a n a s S u ffix e s P r e fix e s S u ffix e s

C o n n e ct in d ic a t in g U p e n d a s fo r m in g
s u ffix e s t o d e c le n s io n & b a s e w o rd s
b a s e w o rd c o n ju g a t io n

V is n u b h a k t is S a n a d is V ib h u s K rts T a d d h it a s
c o n v e rt C o n v e rt C o n v e rt C o n v e rt
n o u n s to v e rb s v e rb s to v e rb s v e rb s to n o u n s n o u n s to n o u n s

S v - a d is T ip - a d is
d e c lin e c o n ju g a t e
n o u n s v e rb s

atha viubhakti -kryi //

We will now delineate the formation of viupadas (word phrase declensions)
by means of viubhaktis (suffixes, prepositions & conjugations).
khyta -nmni viupadni //
There are two kinds of viupadas (word phrase): verbal and nominal.
 viupadni viubhakty nirpyante //
The viubhaktis indicate the tense and mood of verbs and the declension of
nouns.
dhtor tip -daya / nmno sup -daya //
Viubhaktis conjugate verbs by tip-di suffixes and decline nouns by sv-
di suffixes.
atha nmni //
We will now delineate nouns.
nmni aa -vidhay sv -di -viubhakty nirpyante //
Noun declensions are indicated by eight kinds of viubhaktis beginning with
su.
tatra nmna sug au jas , a m au as , bhy m bhis, e bhym bhyas,
asi bhym bhyas, as os m, i o s sup //BHV 2. 4//
The following suffixes are used with nouns: sug au jas, am au as, bhym
bhis, e bhym bhyas, asi bhym bhyas, as os m, i os & sup.
Vtti: eka-dvi-bahutvev eka-dvi-bahu-vacanni //BHV4.1//
Singular verbs appear with singular nouns or adjectives. The same rule applies
regarding dual and plural forms. This principle is known as vacana.
E.g. The cow is grazing. These cows are grazing.

Case Singular Dual Plural

Kart; nominative s(u) au (j)as
Karma; accusative am au ()as
Karaa; instrumental () bhym bhis
Sampradnam; dative ()e bhym bhyas
Apdhna; ablative ()as(i) bhym bhyas
Sabandha; genitive ()as os m
Adhikaraa; locative ()i os sup
Sabodhana; vocative s(u) au (j)as

1) Kart; subject, nominative case the performer of activity

E.g. ka + sum ka.
Ka dugdhya gacchati / Ka is going to get milk.
Vtti: Subject, is identified by the question: Who? or What?
Anuvtti: The viubhaktis the or kvip (invisible) indicate kart. The pronouns he,
she, it, you, thou, I, what, who, this, that, whoever and whatever also indicate kart.
2) Karma; object, accusative case the object of the verb, obtained by
performing the activity.
E.g. gha + am gham
Ka Yaody gam dugdhya gacchati / Ka is going to the
 house of Yaod for milk.
Vtti: Object, is identified by the question: To what?, To whom? or What is
obtained by the verb?
Anuvtti: Karma is indicated by the viubhaktis to, the & a.
3) Karaa; instrument, instrumental case helps the activity achieve the
object (karma),
E.g. ratha + rathena
Ka rathena mathurm gacchati / Ka is going to Mathur with a
cart
Vtti: Instrument, is identified by the question: By what? or With what?
Anuvtti: Karaa is indicated by viubhaktis with, by & along.
4) Sampradna; purpose, dative case the goal of the activity
E.g. maraa + e maraya
Ka kasasya maraya mathurm gacchati / Ka is going to
Mathur for the destruction of Kasa.
Vtti: Purpose, is identified by the question: For what?
Anuvtti: Sampradna is indicated by the viubhaktis for & unto.
5) Apdhna; separation, ablative case the source or beginning of the
activity.
E.g. gokula + asi gokult
Ka gokult mathurm gacchati / Ka is going from Gokula to
Mathur.
Vtti: Separation, is identified by the question: Why? or From what
Anuvtti: Apadhna is indicated by the viubhakti from and prepositions: since,
among, after, because & due to.
6) Sabandha; possession, genitive case:
E.g. Yaod + as Yaody
Ka Yaody gam dugdhya gacchati / Ka is going to the house
of Yaod for milk.
Vtti: Possession, is identified by the question: Whose?
sabandha is classified under upa-padas secondary nouns.
Anuvtti: Sabandha is indicated by the viubhaktis -s & of.
7) Adhikaraa; location, locative case the place or time of action.
E.g. Mandira + i mandire
Mandire kam bhajma / We worship Ka in the temple.
Vtti: Location, is identified by the question: Where? or, regarding time: When?
Anuvtti: Adhikaraa is indicated by the viubhaktis in at & into.
Or the prepositions: against, across, after, before, behind, below, beneath, beside,
besides, between, beyond, during, near, by, over, around, through, under, within,
without, around, about & above.
8) Sabodhana; vocative case forms of address to invoke attention.
E.g. Ka + su He Ka
He Ka raka mm / Oh Ka! Protect me.
Vtti: Address, is identified by the question: Who is/are addressed?
sabodhana is classified under upa-padas secondary nouns.
Anuvtti: Sabodhana is indicated by addressing names and vocative avyayas (he,
dear).

Case singular plural

Kart; subject, nominative case (the) devotee The devotees
the performer of activity.
Karma; object, accusative case To the devotee To (the) devotees
the object of the verb, that which is
obtained by performing the activity.
Karaa; instrument, instrumental By the devotee By (the) devotees
case what helps the activity With the devotee With (the)
achieve the object (karma). devotees
Sampradna; purpose, dative case For the devotee For (the)
the goal of the activity. devotees
Apdhna; separation, ablative From the devotee From (the)
case the source or beginning of the devotees
activity.
Sabandha (indicating possession) Of the devotee Of (the) devotees
genetive case. (the) devotees (the) devotees
Adhikaraa; location, locative case In / at / on the In / at / on the
the place or time of action. devotee devotees
Sabodhana; vocative case forms Oh devotee Oh devotees
of address to invoke attention.
iti nmni
Thus ends the section on the application of viubhaktis for the declension of
nouns.
atha khyt //
We will now delineate verbal conjugations by viubhaktis.
tip- anta - kd -ant khyt //
Verbal conjugation may be indicated by verbal tip-di suffixes or by verbs
converted to nouns by kt suffixes.
Vtti: There are two ways of forming khytas (action sounds): by adding tip-di
suffixes to verbal base words to form conjugated verb phrases or by adding kt
suffixes to verbal bases converting the verb into a noun that still shows verbal
conjugation of tense and mood, but is declined as a noun.
E.g. Tense: tip-di suffix s He walks elegantly.
kt suffix ment His movements are elegant.
 Modal: tip-di affix can He can reach it easily.
kt suffix able It is easily reachable for him.

tip- ant a -vidhay viubhakty nirpyante / tri -kla -tri -bhva -

nirdeak //
Verb conjugations are formed by six kinds of viubhaktis; three indicating
tense and three mood:
Bhtea past tense.
Acyuta present tense.
Kalki future tense.
Viddhi mood of giving advice.
Vidht mood of giving orders.
Kmapla mood of giving blessings.
atha kriy -kla //
We will now delineate Kriy-kla the time of activity (verbal tense).
bhta - bhaviyad -vartamnai kriy -klo nirdiyate //
An activity can be described in past, present or future tense.
vacana - prva -klatve bhta -kla //
1) Bhta-kla Past tense is used to describe an activity after it has taken
place.
E.g. I saw the Lord.
Vtti: garhym ca vartamne // Bh.4.185.a
Also to indicate disapproval of present situation.
E.g. What did I just do?
Anuvtti: Past tense is indicated by the following viubhaktis (primary
suffixes):
Regular: -ed, -d.
E.g. I worked hard. He arrived.
Irregular: gone, went, done, fed, kept, ate, slept
E.g. to eat + ed ate
The sing of past tense is ed.
ed says t after a non-voiced consonant, says d after a voice consonant and says
ed after t or d.
Singular Plural
1st I served we served
2nd you served you served
3rd he / she / it they served
served

vacana -para -klatve bhaviyat -kla //

2) Bhaviyat-kla Future tense is used to describe an activity before it
takes place.
E.g. I will see the Lord.
Anuvtti: Future tense is indicated by the following viubhaktis (primary suffixes):
will, shall and kvip (invisible). E.g. He will go (kvip). I shall go (kvip)

1st I shall/will we shall/will

serve serve
2nd you will you will serve
serve
3rd he / she / it they will serve
will serve

vacana -sama -klatve vartamna -kla // Bh .4.151.v

3) Vartamna-kla Present tense is used to describe an activity as it is
taking place.
E.g. I see the Lord.
Vtti: vartamno bahulam //
Present tense may also be applied in the following cases of two or more overlapping
tenses:
tri-kla-bhveu sad tanatve //
If the activity spans all the three dimensions of time.
E.g. The Lord performs His eternal pastimes.
bahu-klatve /
If the activity is and has been taking place for a long time.
E.g. The Gaga flows to the ocean.
tat-caritatve //
If the activity indicates nature or characteristic.
E.g. The devotee is one who worships Ka.
pauna-punye ca //
If the activity is repeated.
E.g. He offers his obeisances again and again.
prve tihan vadati // bhaviyat-kle v // katham-yoge ca // Bhhat 4.187.
After setting the scene, one may describe or question, the past or future using
present tense.
E.g. At the battle field of Kuruksetra, Krsna says to Arjuna: While speaking
learned words, you are lamenting for what is not worthy of grief ...
What happens if, when you will have arrived, no one is there to receive you?
vartamna-smpye vartamnavad v bhte bhaviati ca // Bhhat 4.167.
One may use present tense if the activity took place not long before or after the
description.
 E.g. I am just reading it. I am going there.
api-jtvor yoge garhym acyuta // Bhhat 4.185.
In connection with as long as or indicating disapproval, present tense may be
used.
E.g. As long as I do it, he is also doing it.
Why am I not attracted to devotional service?
Anuvtti: Present tense is indicated by the following viubhaktis (primary suffixes):
-es and kvip (invisible). E.g. He goes. I go (kvip).

1st I serve we serve

2nd you serve you serve
3rd he / she / it they serve
serves

iti kriy -kla //

Thus ends the section on kriy-kla, the time of activity.
atha kriy -bhva //
We will now delineate Kriy-bhva the mood of activity (verbal modal).
sans
There are three forms of Kriy-bhva.
a prerandau tuvdayo vidht nmna //BHV 3.5//
Vidht the mood of giving orders.
vidhi sambhvandau yddayo vidhinmna //BHV 3.4//
Viddhi the mood of giving advice.
ii yt ystm -itydaya kmapla -nmna //BHV 3.9//
Kmapla the mood of giving blessings.
Anuvtti: English expresses viddhi and kmapla in subjunctive mood. Expecting
mood is an additional mood in English; indicated by viddhi in Sanskrit.
Vidht the ordering mood; is indicated by the viubhakti (primary affix)
must.
E.g. He must go.
1st I must serve we must serve
2nd you must you must serve
serve
3rd he / she / it they must serve
must serve

Viddhi & Kmapla Advising and blessing moods are indicated

 by the viubhaktis (primary affixes) should, can and may.
E.g. He may go.
Anuvtti: should indicates advice and obligation; can indicates ability
and permission; may indicates permission and blessings.
1st I should serve we should
serve
2nd you should serve you should
serve
3rd he / she / it should they should
serve serve

1st I can serve we can serve

2nd you can you can serve
serve
3rd he / she / it they can serve
can serve

1st I may serve we may serve

2nd you may you may serve
serve
3rd he / she / it they may serve
may serve

Expecting mood is indicated by the viubhaktis (primary affixes):

should, would, could, might and ought. E.g. He might go.

Should indicates an obligation to act in a certain way.

1st I should serve we should
serve
2nd you should serve you should
serve
3rd he / she / it should they should
serve serve

Would indicates that there is an obstacle or lack of desire to perform an

activity.
1st I would serve we would serve
 2nd you would serve you would serve
3rd he / she / it would they would serve
serve

Could indicates that you have ability, but there is an obstacle or lack of
desire to perform an activity.
1st I could serve we could serve
2nd you could serve you could serve
3rd he / she / it could they could serve
serve

Might indicates the option of performing an activity.

1st I might serve we might
serve
2nd you might serve you might
serve
3rd he / she / it might they might
serve serve

Ought to is same as should, but is not in common use. Ought could be

derived from owe.
1st I ought to serve we ought to
serve
2nd you ought to serve you ought to
serve
3rd he / she / it ought they ought to
to serve serve

iti kriy -bhva //

Thus ends the section on kriy-bhva, the mood of activity.
iti khyt //
Thus ends the section on khytas.
iti viubhakti -kriy //
Thus ends the section on the application of viubhaktis.
atha upendr //
We will now delineate upendras (prefixes).
 prdyo upendra -saj dhtu yoge , te ca prk //42//
Words beginning with pra super are connected to the beginning of verbs.
E.g. pra-tapati super-burning, very much burning or extremely burning.
Vtti: Upendras are modifying the meaning of words, such as break up, break in,
break off or break through.
Verbs converted to nouns maintain the same prefix.
E.g. pra-tpa super-hot or very hot.

pra -par -'pa - sam -anv -ava -nir -dur -abhi -vy -adhi -sd -ati -ni -prati -
pary -apaya /
upa - iti viatir ea sakhe upasarga -vidhi kathita kavin
// BHV.3.42//
The upendras are:
Qualitative: pra very, sam comlpetely dur bad or wrong, su well, ati
extremly, par other or higher,
Locative: apa against, anu following or smal, ava off, nir out, abhi
towards, vi out or without, adhi over or above, ud up, ni down or below,
prati towards, pari round or opposite, api near, upa under, towards;
opposite.

Anuvtti: English prefixes apply in the same way:

a without, no co, col, com together
ab, abs away from apart con With
ac, ad to towards contra against counter
aero Air cor together
af to towards de away, down
amb, ambi, Both around deca, deci Ten
amphi demi Half
an without, no dia through, between
ante before dis apart, not, not
anti against opposite to
apo away from duo two
arch chief most dys ill hard
important e, ec out of
auto Self em, en into, not
be about make epi upon, at, in
bene Well good addition
bi Two equi equally
by, bye added to ex, extra out, beyond,
cata down outside
cente, centi hundred for, fore before
circum around hemi half
hepta seven hexa six
hom same ter three times
hyper above excessive tetra four
il not trams, trans across, through
Im, in into, not tri three
inter among between ultra beyond
intra, intro inside, within un not
iso equal, same under below
iter between, among uni one
mal bad, wrong vice in place of
meta after beyond yester preceding time
mis wrong
mono one, alone, single
multi many
non Not
ob, oc against, in the way
of, resistence
octa, octo eight
of in the way of,
resistence
off away, apart
op in the way of,
resistence
out beyond
over above
para aside
penta Five
per through
peri around about
poly many
post after
pre before
prime, primo first important
pro forward for, in front
of, favoring for
ratro backward
re again, back
se aside
self personalizing
semi half
sub under
super above over
syl, sym, syn with, together
tele far, at or to a
distance
 Sometimes prefixes are applied after the verb or noun: break down
service, Fill out the form. He had to break through the crowd.

ity upendr //
Thus ends the section dealing with upendras.
atha sandi //
We will now delineate sandis, pratyayas converting verbs to verbs.
san kriyecchym //
San is used affter verbs to indicate desiring to do, creating desiderative
verbs.
E.g. desiring to eat bhuj (to eat) + san bubhukati
Anuvtti: Desiderative verbs are mainly used as nouns, such as:
desires to eat hungry, desires to do eager.

i preradau //
Suffix i creates causative verbs:
E.g. cause to do k (to do) + i krayati, cause to learn teach, cause to
eat feed.
Vtti: Causative verbs are ditransitive.
Anuvtti: Generally the causative form of verb is indicated with another verb; such as:
cause to do engage, cause to eat feed.

ya pauna -punytiayayo //
Suffix ya creates frequentative and intensive verbs.
E.g. turn again and again s (to do) + ya sasryate
Anuvtti: generally the frequentative form of verb is indicated with another verb such
as: turning again and again spin, steps again and again walk.

iti sanant //
Thus ends the section dealing with sandis
atha vibhava //
We will now delineate vibhus, pratyayas converting nouns to verbs.
yam ivcarati , icchati ca tasmt kya //
Suffix kya indicates the imitated or desired object.
E.g. Ka + kya kyati = acting like or hanquering for Ka.
Cooing imitating the cuckoo bird.
Anuvtti: pure + fy purify (make pure)
Crystal + ise / ize crystalize
ate circulate, locate, terminate

iti vibhava //
Thus ends the section dealing with vibhus.
 atha kta //
We will now delineate kts (infinitives), pratyayas converting verbs to nouns.
Anuvtti: Infinitive verb form is a nominal form of verb.

kt -prayogs tattra syur yatra kriy -antara -kk kriy /

khyta -prayogas tu nirkakh //
Kt-suffixes are always used together with a tip-anta (verb) when the need
arises for a second verb.
te ca nmni //
They are declined as nouns.
vieani v //
They may sometimes become adjectives.
vartamndau at -nv acyutbhau phalntara -prayoge
parapadtmapadayo // BHV .5.2. //
The acyutbha suffix indicates continuity in present tense.
Anuvtti: charm + ing charming charming blue boy of Vraja
The continuous-tenses are formed using the same suffix. (see table of tenses
regarding viu-nih suffixes)
He is walking. He exists, while He is walking.
Hes been walking. He existed, while He was walking.
He will be walking. He will exist, while He will be walking.
The forms of to be can be replaced by a different verb.
He sings walking. He sings, while He is walking.
He will sing walking. He sung walking.

at -nau bhaviyati ca , tat prva sya ca //BHV 5.12.//

Acyutbha suffix modified by sya indicates future tense.
E.g. gyiyan gacchati. He will be singing while walking.
Bg. 1.23 Yotsyamnn aveke ham / I can see them, who will be
fighting.

attdau kta -ktavatu viunih sajau , kta pryo bhva -karmano ,

ktavatu kartary eva // BHV 4. 44. //
Viu-nih suffix indicates past tense.
amuse + ed amused the gopis were amused by seeing Kas
pastimes
Flat + en flatten.
Anuvtti: This suffix creates the perfect tense.
The form of to be may change to have due to viunih suffixes.
E.g. I have forgotten my book. Pustakam vismtavn asmi. He has
 been walking. He existed and exists, while he is the walking [person].
Table of tenses

Name Example Meaning Sanskrit

suffix
Simple past She was home on Past for today Dip
time. She caught
the bus at the
corner.
Simple present He goes present activity tip
Simple future I will work Future activity sip
Past continuous I was working. The activity has been Dip satr
going on in the past.
Temporary situations.
Present He is going Witnessed present Tip satr
continuous activity or temporary
situation
Future I will be working Activity begins now and sip satr
continuous continues in the future.
Past perfect Im afraid I had The activity was done Dip kta
forgotten my and the result is visible Work done
book. past
Result now

Present perfect I know them, The activity has been Tip kta
because I have done recently and the Work done
seen them. She result is visible recently
has stolen the Result now
pencil. Nothing
had gone wrong.
Future perfect In another two The result will be Sip kta
years, you will visible of an activity Work done
have left school. which may start now or now
At that time it later Result will
will have gone. be later

Past perfect con. I had been The activity had been Dip kta satr
studying and is being done Going on
and the result is visible before
Result now

Present perfect She has been The activity is being Tip kta satr
con. writing done and the result is Going on
visible Results now
Future perfect In another two The activity may either Sip kta satr
continuous years, you will begin in the past or the Going on
have finished present and it definitely Result later
studying continues into the
rmad- future. The result will
Bhgavatam. be visible
Note that the difference between future perfect & future perfect continuous
is that the first focuses on the result only, but second also indicates the
continuity of the activity.

eka -kartkayo kriyayo prva -klastha -dhto ktv //48//

When same subject performs two different activities. Therein after the earlier
activity suffix ktv is applied.
E.g. Gagm gatv tatra snnam karoti. After going to Gag He takes
bath there.
Anuvtti: Generally Ktv is translated as after.

vidhydyarthe tavynya -yat -kyap -yat -kelim viuktya -

saj //60//
Viuktya suffixes indicate moods of ordering, advising and blessing.
E.g. drink + able drinkable, eatable, worshipable.
Ka is worshipable (Ka should/must be worshiped).
He must worship Ka. Ka is worshipable by him.
kriyrthatve tumu //49//
Suffix tumu is used to indicate the activity itself (infinitive).
E.g. go + to to go. He is able to go. He had nothing to write with.
By the help of this suffix we are able to form modals.
Some other infinitives:
Condition or action of: (it)ion action, devotion
ment statement, achievement
age wastage
ance radiance, observance
(iv)al survival
ing chanting
ity humility
so ya karoti //
One who does: ent detergent, patient
ant observant, ignorant, radiant

The nature of one who: ive active, sensitive

kvip bahulam //
Suffix kvip may be used variously.
 Anuvtti: to nail (verb)+ kvip nail (noun). Symilarly; paint, work, light.

iti kta //
Thus ends the section dealing with kts
atha taddhit //
We will now delineate taddhitas, pratyayas converting nouns to nouns.
vieaa -kartkh //
The following suffixes form adjectives.
arthd vibinn //
They are categorized by meaning as follows:
tasya gua yasya sa //
Possessing the quality of
ine masculine, feminine
id, ide liquid, solid, liquifide
some worrisome
like child-like or like a child
ish childish
ive fruitive
en flatten
ar circular
gua -vantasya yasya sa //
of one who possesses the quality completly:

ose, ous verbose, courageous

ful beautiful
lent virulent

gua -hnasya ca //
of one who misses such qualities:
less shameless, faultless, godless
katham -arthe //
indicating how:
ly nicely, daily,
le + ly gentle gently
y + ly easy easily
ic + ly automatic automatically
ue + ly true truly
ll + ly full fully
tac chakyate //
of one who is capable of or fit for:
stable, able and ible drivable
tasya sambandhe //
one who is related to:
ary planetary
al verbal, nominal
ic vedic, puranic, athletic

hood neighbor-hood (group of)

gua -prakare tara -tamau //

tara and tama are used to indicate gradation or comparism. Comparative &
superlative
er + adjective (of less then three syllable) E.g. better, braver
est + adjective (of less then three syllable) E.g. best, bravest
nma - kartk //
The following suffixes form nouns.

To form nouns indicating:

Condition or control of: dom kingdom, freedom, rascaldom
Process or condition: osis oxidiosis
mony harmony, ceremony
state or quality of: ety, ity & ty Safety, piety
To form Locatives:
Directions: ward backward.
Place for: arium, orium, ery, ary, ory planetarium, crematorium,
cemetery, dictionary, directory
Feminine suffixes:
ess actor actress
wife of Mr Smith Mrs Smith

Belonging to a country: ian, an, ane American

One who does, practices: er, ent, ian, ist, or, ate practitioner, baker, agent,
magistrate, Christian and Vedantist.
The theory of: ism Vaiavism, Hinduism
Related to: ial financial

To indicate quality:
State or quality of one who: acy hypocracy
Quality or actions of: ence patience, confluence
Quality of degrees: tude gratitude, longitude
Small et, ette, en, let valet, Juliet, kitten, piglet

To indicate names of :
When you want to refer to someone's home, or to some common shops and
places of work, you can use apostrophes ('s) after a name or noun on its own.
He's round at David's.
I bought it at the chemist's. She must go to the doctor's.
Places and classes: ia Latvia, reptilia
Branches of knowledge: logy rasology, graphology
Disease: itis hepatitis
Science of measurement: metry geometry
Units and instruments of measurement: meter & metre thermometer,
kilometre

Unit 32
oid Resembling (like) spheroid
ferous Producing coniferous (produces cones)
y Connection treasury
cle Diminutive
icle Diminutive

iti taddhith //
Thus ends the section dealing with taddhitas.

Chapter 4
Samsas
Compaund words
tatra ymarma -karmadhrayau , trirm -dvig , kapurua -
tatpuruau , ptmbara -bahuvrh rmaka -dvandvau samnrthau
jeyau , avyaybhvas tu aha // BHV 6.2 //
Ther are six kinds of samsas namely:
1. symarma8: adjective + noun compound such as golden lotus.
2. trirm:9 number + noun compound such as the three Rmas.
3. ka-purua: possession and possessive such as Kas devotee.
4. ptmbara10: two nouns to indicate a different meaning such as yellow
garment. Here yellow garment means one who has a yellow garment.
5. rma-ka:11two or more nouns in a group, such as: Rma, Ka and
the gopas are going to the forest.
6. avyay bhva: where the components will indicate seventh case. E.g.
lifelong.

8
vieaa tulydhikaraenya ymarma-saj //7//
9
sakhyprvo 'sau trirm saja //48//
10
anekam anyapadrthe ptmbara //102//
11
itaretara-yoga-samhrayo rmaka //117//
 To indicate the meaning of the samsa, vigraha (analysis) is used.
E.g. dharma-ketra dharmasya ketra place of religion.
Anuvtti:
Possession and possessive can form a compound by using '-s'.
Ka had gone to Mathur for Kasas destruction.
To avoid Compound form you may use destruction of kasa.
Ka had gone to Mathur for the destruction of Kasa.
Note that when you use two or more names linked by 'and', you put the apostrophe
s ('s) after the last name.
They have bought Sue and Tim's car.
Note that you often use two nouns, rather than a noun and a prepositional phrase. For
example, you say 'bank robbers', not 'robbers of the bank'.
He bought petrol at the petrol-pump. Bead bag.
Note that words indicating location or time often formed of two or more words.
Life-long, all day along, human-close & last night
Sometimes compounds indicate source or made of.
Chocolate cake, wooden spoon, golden necklace, flower garland
You may use also numerals in connection with nouns.
Dual baby-car, triple expansions, double check
You may indicate a person or a thing by indicating its characteristic. In this case when
you address this characteristic, you mean the person not the particular characteristic.
The butter thief blue boy.
The most magnanimous incarnation.
The golden twins of Nadia.

antaraga -svder mahhara ekapadatvrambhe //10//

The viubhaktis are generally dropped within a compound word.
iti samsa //
Thus ends the section of samsas.
Chapter 5
Vcya
Forms of expression
athta ukta vkhysyma //
We will now delineate ukta.
vkya -mukhyam ity ukta //
The main point of a sentence is known as ukta.
Ukta is a person or thing that the sentence is about.
khytdayo yatra kriyante tad uktam // Bh .4.11 //
Whichever kraka (noun) is corresponding to the tip-anta (verb), that becomes
ukta (the main point). Tip-anta (verb) tells what the ukta (subject) is doing, or
describes the subjects situation.
smnya -ukt a kartari //
Of krakas, generally the subject (kart) is ukta (the main point).
yadi bdhaktaram na syt //
Though in some cases the main point is indicated by another kraka (noun) or
kriy (verb).
atha vcyni //
We will now delineate vcya, the forms of expression.
uktasya pradarane vcyam //
Vcyas (voices of expression) highlight the kraka (noun) or kriy (verb)
indicating the main point of the sentence (ukta).
ukta -rpe krakni //
The six forms of krakas (nouns) as ukta (main point):
1) Kartari-vcya (active voice) is when the kart (performer) is ukta
(prominent).
Def: Kartari-vcya is wherein the kart is nominative and the object is
accusative.
E.g. Ka is going to the temple.
2) Karma-vcya (passive voice) is when the karma (object of the activity) is
ukta.
Def: Karma-vcya is wherein the kart is instrumental, the object is
nominative, the kriy is an adjective of the object and the tip-anta is indicated
by satt (existence).
E.g. The temple is visited by Ka.
3) Karaa-vcya is when the karaa (instrument) of the activity is ukta.
Def: Karaa-vcya (instrumental-voice) is wherein the kart and the object are
accusative, the instrument is nominative, the kriy will change to a causative
ditransitive verb, which will be the tip-anta.
E.g. The vimna, takes me to Vaikuha.
The same meaning would be in active voice as follows: I am going to
vaikuha by vimna.
4) Sapradhna-vcya is where the sampradhna (purpose) of the
activity is ukta.
Def: Sapradhna-vcya (dative-voice) is wherein the purpose is
nominative and having an adjective such as purpose or goal; the
object and kriy as infinitive, possessing the adjective of purpose;
the kart possesses the object and the tip-anta indicated by
satt(existence).
E.g. Ka-prema is the goal of my devotional service.
The same meaning would be in active voice as follows: I perform
devotional service for Ka-prema.
5) Apadna-vcya (ablative-voice) is where the apadna (source) regarding
the activity is ukta.
Def: Apadna-vcya is wherein the source is nominative and having an
adjective that indicates source, kriy as infinitive possesses the source, the
kart & object possesses the infinitive kriy and the tip-anta is indicated by
satt.
E.g. The Vedas are the source of our knowledge of soul.
The same meaning would be in active voice as follows: We know things
from the Vedas.
6) Adhikaraa-vcya (locative-voice) is where the adhikaraa (location) of
activity is ukta.
Def: Adhikaraa-vcya is wherein the location is nominative and having an
adjective that indicates location, place or time. The subject possesses the
object. The object possesses the infinitive verb, and the infinitive verb
possesses the place which is the adjective of nominative location. The tip-
anta is indicated by satt.
E.g. Vrindvana is the place of performance of Kas pastimes.
Vrindvana is Kas pastimes. performance place
The same meaning would be in active voice as follows: Ka performs
his pastimes in Vndvana.
If the object is unstated: then the subject possesses the infinitive verb
The material world is a prison (place of imprisonment) for the living
entities.
(The material world is the living entities prison [imprisonment
place].)
The same meaning would be in active voice as follows: The living entities
are imprisoned in the material world.
7) Sabandha-vcya (possessive-voice) is formed by changing the view of
perception. Ka is the Lord of devotees. The devotees are servants of
Ka.

8) Vieaa-vcya (adjectival-voice) The adjective of the qualified changes to

the possession of the qualified. Then it becomes nominative as in other voices
above.
E.g. The beautiful gopis enchant Ka. The beauty of the gopis
enchants Ka.

ukta - rpe kriy //

Kriy (verb) as ukta (main point):
vkhye kriyy uktatvam iti bhva -vcyam //
The kriy (verb) being prominent is known as Bhva-vcya; verbal-voice.
 kriyy krakatvd nmatvam //
When the kriy (verb) becomes ukta (the main point), it takes the form of a
kraka (noun). The role of kriy is converted to satt (existence), indicated by
a form of to be.
E.g. The movements of the horses are beautiful.
bhva -vcyam kraka -bhedatvt //
Bhva-vcya according to the different krakas:
1) Kart (subject)
E.g. The devotee (one who is devoted) is worshiping Ka.
2) Karma (object)
E.g. The activities of the sages (those who are living religion) is our duty.
3) Karaa (instrument)
E.g. Ka, the all attractive person has been taken to the forest called
Tla-vana by His cowherd boyfriends.
4) Sampradna (purpose)
E.g. Kas satisfaction is the purpose of work.
5) Apadhna (source)
E.g. Relationship to Ka and His devotees is the source of our
happiness.
We are happy due to our relationship to Ka and His devotees
6) Adhikaraa (location)
E.g. Unsteady relationships are devoid of happiness.
iti vcyni //
Thus ends the section on vcya, the forms of expression.
atha kriykka //
Now we will delineate kriy-kka, the need for further clarification of
activity
kriyay sa -krakay nirmitam anuvkyam //
Anu-vkya clause: consists of a group of words centred around the verb.
tip-antena sakrakea nirmita viu -vkyam //
Viu-vkya sentence: consists of a group of words centred around the tip-
anta verb.
vkyasy prat kriy -kka ity ucyate / nirdeaken nyen
nuvkyena samprayate //
The verbal necessity is called kriy-kka. Due to that, the need of
adding a second clause called definitive clause to complete the expression
arises.
Vtti: Definitive clause: defines the missing part (kriy-kka) in the sentence.

aneka kriy v skko asti cet , vddha -vkyam upayoktavyam //

Due to kriy-kka, the need for vddha-vkhyam (complex sentences)
arises.
Vtti: Complex sentences consists of at least two parts: primary sentence and one or
more definitive clause. A definitive clause describes or clarifies a kraka of the
primary sentence. That kraka may or may not be present in the primary sentence.

aneka -kriyatvt vddha -vkhyam / tatra kriyy aprathamatvt

nmatvam //
In a complex sentence, only one of the kriys (verbs) take the tip-anta form,
the rest of them become krka (noun).
E.g. (It appears that) Sajaya also, by the grace of Vysa, could see
the universal form exhibited by Ka to Arjuna.

rma - ka -vkyena vin //

Except dual sentences.
paras - parrthau viu -vkyau rma -ka -vkyau //
Senteces fulfilling each others kriy-kka and having the equal position are
called Rma-Ka-vkya or dual sentence.
E.g. Wherever there is Ka and Arjuna, there is opulence, victory and
morality.
It appears, that Sajaya also could see the universal form.

krakm nirdaranya ca vddha -vkyam //

Also to clearify a kraka one may use complex sentences.
E.g. (It appears that) Sajaya also, by the grace of Vysa, could see
the universal form exhibited by Ka to Arjuna.
Here by the grace of Vysa indicates the missing instrument, and
exhibited by Ka to Arjuna describes the universal form (object).

bhedatvt //
Kriy in the form of the six krakas:
Kart (subject)
E.g. One who chants the holy names of the Lord, is considered to be
a devotee.
Karma (object)
E.g. The devotees worship Ka, who is the center of all relationships.
Karaa (instrument)
E.g. Ka is entering the forest with His cowherd friends, who are
dressed in colourful cloths and carrying bugles.
Sampradna (purpose)
E.g. rla Prabhupada established the Ka Conciosness movement,
for the purpose of systematically spreading the mission of r Caitanya
Mahaprabhu.
Apadhna (source)
 E.g. Rains are produced by performance of yaja (sacrifice), yaja is
born of prescibed duties. (Bg.3.14)

uktasya yasya kriyklo 'nyasya kriyvakas tasmt saptam //

Bh .4.143
When one kriy becomes adhikaraa (the time or place) of the other, this is
called sati-saptam.
E.g. Ka is there, where devotees sing His glories.
When we are materially contaminated, we are considered to be
conditioned.
Anuvtti: Sometimes Chronological Adverbials, adjectives indicating the time of
activity, are used to indicate sati-saptam.
apparently happens, eventually happens. Failure does not occur idly.
Failure does not occur when one is idle.

skaka yatra kriytikramo nirddiyate tatra krya -karaayo

syddik ajijta -nmno bhte bhaviyati ca // Bh .3.12
When both kriyas (verbs) remain without becoming krakas, this is called Ajita.
E.g. If Lord Gaurga would not appear, then who would be able to
preach rimati Rdharis glories and special love.
O Paurams, if Lord Hari had not descended in Mathur with
rmat Rdhr, this entire creationand especially Cupid, the
demigod of lovewould have been useless. Cc Adi 4.118.
Vtti: The doubt of the first sentence is clarified in the second sentence.
Anuvtti: There are two kinds of ajita: indicative and subjunctive. Indicative states:
what is if, & subjunctive is states: what would be if.

iti punarvacant sthpitavyam //

The word iti should be stated at the end of a citation.
E.g. The demoniac person thinks: So much wealth do I have today, and I
will gain more according to my schemes.... there is no one so powerful
and happy as I am....In this way, such persons are deluded by
ignorance. Bg 16.13-5
Anuvtti: Punctuation: marks used to organise writing: the standardised non-
alphabetical symbols or marks that are used to organise writing into clauses, phrases,
and sentences, and in this way make its meaning clear.

iti kriykka //
Thus ends the section on kriy-kka, the need for further clarification of
activity.
atha pran //
We will now delineate questions.
 nirdeanya pran //
Questions are used for clarification.
prans tri -vidh / sdhraa -vikalpana -cakr iti //
Questions are of three kinds: open, closed and rhetorical.
kim -abdena sdhraam //
1) Open question may give rise to a variety of answers.
E.g. Gaja tatra bhavati kim?
Is the elephant there?
Gaja tatra bhavati / na bhavati.
The elephant is / is not there?
Gaja tatra na bhavati, tatra ava eva bhavati.
There is no elephant, there is a horse only.
Gaja tatra na bhavati, kintu tatra ava bhavati.
There is no elephant, but there is a horse.
Gaja tatra na bhavati, gaja atra bhavati.
The elephant is not there, the elephant is here.
Gaja tatra bhavati, api ca ava tatra bhavati.
Not only the elephant, but also the horse is there.

v vikalpane //
2) Closed 'yes/no' questions may only be answered by yes or no:
E.g. Gaja tatra bhavati v?
Is the elephant there or not?
Gaja tatra bhavati.
The elephant is there.
Gaja tatra na bhavati?
The elephant is not there.
One may get a response different from yes or no, however such
responses do not answer the question.

svayam - uttare cakra -prana //

3) Rhetorical questions include or imply their own answer.
E.g. Among the gops, rmat Rdhr is the most dear to Ka. Her
kua [lake] is as profoundly dear to Lord Ka as this most beloved of
the gops. Who, then, will not reside at Rdh-kua and, in a
spiritual body surcharged with ecstatic devotional feelings
[aprktabhva], render loving service to the divine couple r r
Rdh-Govinda, who perform Their aaklya-ll, Their eternal
eightfold daily pastimes. Indeed, those who execute devotional service
 on the banks of Rdh-kua are the most fortunate people in the
universe. NOI.10
Aham na likhmi ki?
Am I not writing?
Aham likhmi eva.
Certainly I am writing.
Anuvtti: Question tags: additional parts converting simple questions to rhetorical
questions.
E.g. You like it here, dont you? Yes, I like it here.
You dont like it here, do you? No, I not like it here.

iti pran //
Thus ends the section on questions
Chapter 5
Vigraha
Grammatical analysis
atha vigraha //
We will now delineate Vigraha Grammatical analysis.
bhy agn nirdeako vigraha //
Vigraha is the process of identifying the parts of speech.
tri -vidh vigrah rpa -krya -yog //
Vigraha grammatical analysis; consisting of rpa, krya & yoga.
prakti -pratyayena rpa -vigraha //
When the parts of speech are illuminated by analysis of grammatical structure
(base word and afxes or prepositions) that is called rpa-vigraha.
Vtti: this is dealt with in the chapters above.

pranair nirdia krya -vigraha //

When the parts of speech are illuminated by questions that is called krya-
vigraha.
viupada -sayogena nirdio yoga -vigraha //
When the parts of speech are illuminated by inter-relationships and function of
words that is called yoga-vigraha.
atha rpa - vigraha prakti -pratyayena nirdiyate //
We will now delineate rpa-vigraha through analysis of grammatical structure.
prakte pact tip -dn tip -antnm //
Words conjugated by tip-di suffixes are called tip-anta verbs.
sv- dn su - antnm //
Nouns decined by sv-di suffixes.
 prathmam uktasya //
The suffixes of first nominative case are indicating ukta.
dvityam karmasya //
The suffixes of second accusative case are indicating karma.
ttyam karaasya //
The suffixes of third instrumental case are indicating karaa.
caturth sampradhnasya //
The suffixes of fourth dative case are indicating sapradhna.
pacam apadhnasya //
The suffixes of fifth ablative case are indicating apadhna.
ah sambandhasya //
The suffixes of sixth genitive case are indicating sabandha.
saptam adhikaraasya //
The suffixes of seventh locative case are indicating adhikaraa.
aham sabodhanasya //
The suffixes of eight vocative case are indicating sabodhana.
sarvdni ka -nmni //
Words beginning with sarva all are pronouns.
Vtti: Interrogatives (what, how), personal (I, you, that, this, everyone), indefinitive
general (else), indefinitive negative (none), definitive relative restrictive (whatever),
definitive relative liberal (anyone), definitive locative numerical (first...), definitive
locative directional (northern...), definitive selective (a, an, some).

avyayt svder mahhara //

The svdi suffixes are dropped affter the avyayas.
vieaa -dviruktiya krya -vigrahea //
Vieaas and dviruktis are identified through krya-vigraha.
Anuvtti: Vieaas are formed by Kt suffixes: acyutbha (ing), viu-nih (ed),
viuktya (able), al, le, ant & ive and by taddhitas: ine, id, ide some, like,
ish, like, ive, en, ar, ose, ous, ful, lent, ly, less, ary, al, ic, er, est,
ian,

iti rpa - vigraha //

Thus ends the section on rpa-vigraha.
atha krya -vigraha pranair nirdiyate //
We will now delineate krya-vigraha through questions.
prathama kim uktam //
The first question to ask is: what is stated?
Lord r Ka said:
This question reveals the verb and the kart.
 kriyy prana kim karotti //
The kriy (verb), is illuminated by the question: what activity is taking place?
Vtti: Kriy indicates an activity or existence.
E.g. Bg. 4.1 The Personality of Godhead, Lord r Ka said:
What activity is taking place? He is speaking said

uktasya ka //
Kart (subject) is illuminated by the question: who?, what?
Vtti: Kart; subject, nominative case the performer of activity
E.g. Bg. 4.1 The Personality of Godhead, Lord r Ka said:
Who performs the activity? Ka said.

karmasya kim prptam kriyay //

Karma is illuminated by the question: what is achieved by the activity?
Vtti: Karma; object, accusative case the object of the verb; that obtained by the
performance of activity.
E.g. Bg. 4.1 The Personality of Godhead, Lord r Ka said:
I instructed this imperishable science of yoga / to the sun-god, Vivasvn.
What is achieved by the activity? Due to the verb teach or instruct is ditransitive, it
having two objects:
What did he instructed? He instructed the imperishable science of yoga.
To whom did He instruct? He instructed the sun-god,

He instructs the science of yoga to the sun-god. The science of yoga is instructed
by Him and also the sun-god is instructed by Him.
Advanced:
1) This sentence is in apadhna-vcya ablative-voice. The kartari form would be: The
sun-god learned this imperishable science of yoga from me.
Sun-god (subject), science of yoga (object), from me (separation)
2) instructed means caused to learn

karaasya kena //
Karaa is illuminated by the question: with / by what?
Vtti: Karaa; instrument, instrumental case that helping the activity achieve the
object.
E.g. Whatever standards he (great person) sets (verb) by exemplary acts, all world
pursues.
What is stated? he sets
What activity is taking place? sets
Who sets? he (great person)
What is achieved by the activity? He set standards
(He set standards) By what? by exemplary acts
 sampradhnasya kasmai prayojanya //
Sampradna is illuminated by the question: for what?
Vtti: Sampradna; purpose, dative case the goal of the activity.
Bg. If you cannot practice the regulations of bhakti-yoga, then just try to work for
Me, because by working for Me you will come to the perfect stage.
then just try to work for Me,
What is stated? You just try
What he does? Just try
Who tries? You
What do you try? You just try to work. (work is tried by him)
For what? You just try to work for Me.

apadhnasya kasmt
Apdhna is illuminated by the question: from what?, why, from where
Vtti: Apdhna; separation, ablative case the source or beginning of the activity.
Bg. 2.13. As the embodied soul continuously passes, in this body, from boyhood to
youth to old age,
What is stated? the embodied soul continuously passes
What he does? continuously passes
Who passes? the embodied soul
To what does he pass to? the embodied soul continuously passes to youth [&] to
old age.
From where? the soul passes from boyhood to youth to old age.

adhikaraasya kad kutra ca //

Adhikaraa is illuminated by the question: where?, when?
Vtti: Adhikaraa; location, locative case the place or time of action.
Where? As the soul passes, in this body, from boyhood to youth to old age,
vieaasya katham kdam //
Vieaa is illuminated by the questions: how? or which?
Vtti: Adjectives: indicating group classification, quality & activity.
As the embodied soul continuously passes, in this body, from boyhood to
youth to old age,
How? the embodied soul continuously passes to youth to old age.
Which? As the embodied soul continuously passes, in this body, from
boyhood to youth to old age,
kati ca sakhy -abdmm //
sakhy-abdas are illuminated by the questions: how much? or how
many?
Vtti: sakhy-abdas numerals indicating quantity
E.g. Bg. 16.21. There are three gates leading to this hell lust, anger
and greed.
 What is stated? There are leading gates
What activity is taking place? There are
Who performs the activity? What are there? Gates
What is achieved by the activity? Nothing is achieved due to being
intransitive.
How many gates are there? There are three gates.

Which gate? That, which is leading to this hell. (definitive-clause)

What activity is taking place? leading
What is achieved by the activity? To what the gates are leading to? this
hell

Sthnivat the principle of correspondence; when one list of things, corresponds to

another.
E.g. 1, 2 & 3 change to a, b & c respectively.

sabandhasya kasya //
Sabandha is iluminated by the question: Whose?
Vtti: Sabandha (indicating possession) genitive case.
E.g. Bg. 18.65. Worship Me, offer your homage unto Me.
What is stated? [you] offer.
What activity is taking place? offer
Who performs the activity? you
What is achieved by the activity? What you offer? Homage. The homage
is offered by you.
For whom the activity is done? unto Me.
Whose homage? Your homage.

ih nirdiyante //
Now we will delineate the remaining words.
yadi bhva - nirdeak bhva -vcak //
If they are indicating moods they are called bhva-vcakas,.
E.g.1. Bg.1.44. Allas, how strange it is that we are preparing to commit
greatly sinful acts.

dviruktir aneka -rpatvt //

Any repetition is considered to be dvirukti.
E.g. Bg. 11.39 I therefore offer my respectful obeisances unto You a
thousand times, and again yet again.
What is stated? I offer
 What do I offer? Obeisances (the obeisances are offered by me)
Which obeisances? respectful obeisances
Whose obeisances? My
For whom it is offered? to You (Irregular way of expressing for you
the obeisances are offered by me for you or You are offered to by me,
never You are offered by me)
How? Thousand times and again yet again.
How many times? Thousand
The rest are avyayas: and again yet again (see next)
Herein again is used more then once, therefore it is called dvirukti.

any avyay //
The remaining words are avyayas, conjunctions or connecting elements.
E.g. Bg. 1.45-6. 1) Better for me / 2) if the sons of Dhtarra, weapons
in hand, were [about] to kill me unarmed and unresisting on the
battlefield.
1)What is stated? It is better
What is better? See second part
For whom it is better? For me.
2)What is stated? The sons were
Who were? The sons,
Whose sons? sons of Dhtarra
Which sons? [who have]weapons in hand (adjective indicates quality),
[who is about] to kill (adjective indicates activity),
about to kill whom? Me (object of kill)
Which me? unarmed and unresisting me
Where? on the battlefield.
The remaining words: if & and are connecting elements. If connects
clauses, and connects word phrases.

iti krya -vigraa //

Thus ends the section on krya-vigraha.
atha viupada -sayogena nirdio yoga -vigraha //
We will now delineate yoga-vigraha through inter-relationships of viupadas.
atha vcyni //
We will now delineate how to recognise vcyas through vigraha.
kartur uktatva kartari -vcyam //
When the performer of khyta is ukta, that is called active voice
(subjective voice). Simple tip-anta verb-form indicates kartari-vcya
(subjective-voice).
E.g. Bg.14.9 O son of Bhrata, the modes of goodness conditions one to
happiness. (by happiness)
viu - nih -tma -padbhy nirdiam karma -vcyam / kart ca
ttyym //
In passive voice the khyta is indicated by viu-nih suffix (ed) in
connection with kart in third instrumental case. anukte kartari-karane ca
tty //
E.g. Bg.15.6 The supreme abode of mine is not illuminated by sun or
moon, nor by fire or electricity.

i - anta -dvikarmaka -dhtun nirdia karaa -vcyam / karma -

kartrau dvityym //
Instrumental voice is indicated by a causative ditransitive verb, the
instrument as ukta, kart and object become the two objects of the
ditransitive verb.
E.g. Bg. 16.5 The transcendental qualities are conducive to liberation.
(help one towards liberation)
Help = cause (assist) to achieve.

mat -prayojanam ity anena nirdia sampradna -vcyam / karma -

kartrau ahym kriy ca sattym //
Dative-voice is indicated by phrase such as: purpose of my, goal of his /
her. The verb is generally intransitive.
E.g. Bg. 17.25 The purpose of such transcendental activities is to get
free from material entanglement.

mat - kraam ity anena nirdia apadhna -vcyam / karma -kartrau

ahym kriy ca sattym //
Ablative-voice is indicated by phrases such as: source of my, cause of my.
The verb is generally intransitive.
E.g. Bg. Foods are too bitter, too sour, salty, hot, pungent, dry and
burning are dear to those in the mood of passion. Such foods cause
distress, misery and disease.
Misery comes from such food.

adhikaraasya uktattvam adhikaraa -vcyam //

Locative-voice is indicated by place of activity as ukta, The verb is generally
intransitive.
E.g. 8.16 From the highest planet in the material world down to the
lowest, all are places of misery wherein repeated birth and death take
place.
 tma -pada -prathama -puruaika -vacanam eva bhve / kd -ant
ca //
Bhva-vcya (verbal-voice) is indicated by a kd-anta (word formed by kt
suffix) verb as ukta. The tip-anta verb is generally intransitive.
E.g. Bg.17.20 Charity is given out of duty.
Additional voices:
viparta -pratyakatvt sabandha -vcyam //
Possessive-voice: is indicated by a possessive as ukta.
E.g. Ka is the Lord of devotees. The devotees are servants of
Ka.
Bg.16.7 Neither cleanliness nor proper behaviour found in them.
Bg. 2.7 Now I am your disciple.

vieaasya uktatva vieaa -vcyam //

Adjectival-voice: is indicated by a quality (viea) as ukta.
E.g. Ka is enchanted by the beautiful gopis. The beauty of the
gopis enchants Ka.

iti vigraa //
Thus ends the chapter on vigraha.
Epilogue
atha siddhnta
In conclusion
ukta kraki kriy ceti vykaraa -sram ucyate //
The essential elements of grammar are, the ukta (the main point), the six
krakas (the primary nouns) and the kriy (the active verb).
vkye mukhyam ukta krakair nirdiyate //
Ukta is the main point being expressed through the six krakas.
vastni krak , kiy tem kryam iti //
The krakas perform and assist the activity; while activity itself, is the verb.
ete hari - lld utpann //
These eternal principles find their origin in the Lords eternal pastimes.
pravartante ky sarv / yato rvrcia vastuu //
harer tasyaiva llst / nirpyante yath mati //
Activities of this world performed by different objects, are emanating from the
spiritual world, where Lord Hari performs these activities as His pastimes, in
the company of His devotees.
paramraya kart ko vicitra -rsa -vils //
The Supreme Subject (kart) is r Ka Himself, the performer of unlimited
wonderful pastimes.
parama -viaya karma r -rdhik ka -vac -prti -rpatvt //
The Supreme Object (karma) is rmat Rdhr, who alone is able to fulfil
all of r Kas transcendental desires.
bhakt tayor llsu sahyni karani //
The instruments (karaa) are the Divine Couples associates, who expertly
assist in the accomplishment of Their desires.
raso vai te prayojanam sampradhnam //
Relishing mellows of pure transcendental rsa is Their purpose (sapradna).
adhikarae ll -rsa -maala -goloka -dhma //
The place of pastimes (adhikaraa) is the Lords Holy Dhma.
ll - aktir lly apadhnam nikuja -yno rati -keli -siddhi //
Yoga-my, the Lords all-powerful Ll-akti, in order to fulfill the desires of
the Divine Couple, is the efficient cause (apadhna) of these wonderful
arrangements.
rdh - kayor ll -ras -svdana iti kriy /
yad tmarmai kevalam uktam vcyam //
Rdh and Kas performance (kriy) of transcendental rsa is the subject-
matter (ukta) of liberated souls.
rla -rpa -jvau sagaa -sahitau asmabhyam pdrayam dadytm
//
May those great personalities, headed by rila Rpa Gosvm, rla Jva
Gosvm and all their followers, kindly bestow their mercy upon us.
iti vykaraa -kaik //
Thus ends the Vykaraa-kaik