Laṭ Lakāra is the present continuous tense. The table below shows its conjugation across puruṣa (grammatical person) and vacana (number) using gacchati (from the root gam, "to go").
| Puruṣa (person) | Ekavacana (singular) |
Dvivacana (dual) |
Bahuvacana (plural) |
|---|---|---|---|
| Prathama Puruṣa (3rd person) | gacchati | gacchataḥ | gacchanti |
| Madhyama Puruṣa (2nd person) | gacchasi | gacchathaḥ | gacchatha |
| Uttama Puruṣa (1st person) | gacchāmi | gacchāvaḥ | gacchāmaḥ |
Kaṭha Upaniṣad 2.3.3
bhayādasyāgnistapati bhayāttapati sūryaḥ |
bhayādindraśca vāyuśca mṛtyurdhāvati pañcamaḥ ||
bhayād - Same as bhayāt but changed with sandhi; bhayāt means "from fear" or "because of fear." The final t changes to d before the following vowel in asya.
asya - "Of him" or "of this"; here it means "of him."
agniḥ → agnis - Fire/fire god; the final ḥ changes to s before the following t in tapati.
tapati - Burns, shines, or is hot
bhayāt - From fear; because of fear
tapati - Burns, shines, or is hot
sūryaḥ - Sun/sun god
Combined, the first line becomes:
Because of fear - of him - fire - burns - because of fear - burns - the sun → Because of fear of him, fire burns; because of fear, the sun shines.
bhayād - Same as bhayāt but changed with sandhi; bhayāt means "from fear" or "because of fear." The final t changes to d before the following vowel in indraḥ.
indraḥ → indraś - Indra; the final ḥ changes to ś before ca.
ca - And
vāyuḥ → vāyuś - Vāyu/wind god; the final ḥ changes to ś before ca.
ca - And
mṛtyuḥ → mṛtyur - Death; the final ḥ changes to r before the following dh in dhāvati.
dhāvati - Runs
pañcamaḥ - Fifth; here it describes mṛtyuḥ, meaning "the fifth" or "as the fifth"
Combined, the second line becomes:
Because of fear - Indra - and - Vāyu - and - death - runs - fifth → Because of fear, Indra and Vāyu act, and Death runs as the fifth.
So the meaning of the entire verse is:
Because of fear of him, fire burns, and because of fear, the sun shines; because of fear, Indra and Vāyu act, and Death runs as the fifth.
Bhagavad Gītā 6.30
yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati |
tasyāhaṁ na praṇaśyāmi sa ca me na praṇaśyati ||
yo - Same as yaḥ but changed with sandhi; yaḥ means "he who" or "one who"
māṁ - The word "me" when "me" is the object
paśyati - sees
sarvatra - sarva + atra; literally means "every here" which we can deduce to mean everywhere
sarvam - Means "all" but when it is the object of the sentence
ca - and
mayi - In me
paśyati - sees
Combined, the first line becomes:
He who - me - sees - everywhere - all - and - in me - sees → He who sees me everywhere and sees all in me.
tasya - "To him" or "for him"
aham - I
na - not
praṇaśyāmi - disappear, perish, am lost
saḥ - he
ca - and
me - to me
na - not
praṇaśyati - disappears, perishes, is lost
Combined, the second line becomes:
To him - I - not - disappear - he - and - to me - not - disappears → I am never lost to him, and he is never lost to me.
So the meaning of the entire verse is:
He who sees me everywhere and sees all in me, to him I am never lost, and he is never lost to me.