Sūkti Sudhākara

sattā-vṛddhi-viśuddhi-siddhi-śayane sthānāsane bhāsane

sattā-vṛddhi-viśuddhi-siddhi-śayane sthānāsane bhāsane
lajjā-jīvana-rodane ca hadane nṛtye vilāse krudhi |
trāsa-syanda-nivāsa-śoṣa-maraṇa-spardhā-vihāreṣv api
jñāto dhātur akarmakaḥ kṣaya-madodvega-prakampeṣv api ||
(Unknown source; cited in the Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 397)

“A dhātu is known as akarmaka (intransitive) when it is in the sense of sattā (“existing”), vṛddhi (“increasing”), viśuddhi (“becoming pure”), siddhi (“becoming fulfilled”), śayana (“sleeping”), sthāna (“standing, remaining”), āsana (“sitting”), bhāsana (“shining”), lajjā (“being shy”), jīvana (“living”), rodana (“crying”), hadana (“evacuating”), nṛtya (“dancing”), vilāsa (“playing”), krudh (“being angry”), trāsa (“being afraid”), syanda (“flowing”), nivāsa (“residing”), śoṣa (“becoming dry”), maraṇa (“dying”), spardhā (“being envious, being competitive”), vihāra (“wandering”), kṣaya (“waning”), mada (“being delighted, becoming intoxicated”), udvega (“becoming agitated”), and prakampa (“trembling”) [as well as jāgaraṇa (“remaining awake”), dhāvana (“running”), hasana (“smiling, laughing”), janana (“being born”), and so on].”

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kartṛ-karma-kriyā-yuktaḥ prayogaḥ syāt sakarmakaḥ

kartṛ-karma-kriyā-yuktaḥ prayogaḥ syāt sakarmakaḥ |
akarmakaḥ karma-śūnyaḥ karma-dvandvo dvikarmaḥ ||
(Samāsa-cakra)

“Usage (prayoga) [i.e., a syntactic pattern of words] containing an agent (kartṛ), object (karma), and verb (kriyā) should be [called] transitive (sakarmaka). An intransitive (akarmaka) one has no object. One in which there are two objects is [called] ditransitive (dvikarmaka).”

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viśeṣaṇaṁ puraskṛtya viśeṣyaṁ tad-anantaram

viśeṣaṇaṁ puraskṛtya viśeṣyaṁ tad-anantaram |
kartṛ-karma-kriyā-yuktam etad anvaya-laksanam ||
(Samāsa-cakram: 10)

“The agent (kartṛ), object (karma), and verb (kriyā) [so] ordered, placing modifiers first and qualificands thereafter—this is the characteristic of word order (anvaya).”

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ādau kartṛ-padaṁ vācyaṁ dvitīyādi-padaṁ tataḥ

ādau kartṛ-padaṁ vācyaṁ dvitīyādi-padaṁ tataḥ |
ktvā-tumun-lyap ca madhye tu kuryād ante kriyā-padam ||
(Samāsa-cakram: 4)

“First, state the word for the agent (kartṛ-padam), then words in the second case and so forth [i.e., the object, etc.], [thereafter] in the middle words containing the ktvā, tumun, and lyap suffixes [i.e., all non-finite, indeclinable verbal forms], and at the end the word for the verb (kriyā-padam).”

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yasmin yato yarhi yena ca yasya yasmād

yasmin yato yarhi yena ca yasya yasmād
yasmai yathā yad uta yas tv aparaḥ paro vā |
bhāvaḥ karoti vikaroti pṛthak svabhāvaḥ
sañcoditas tad akhilaṁ bhavataḥ svarūpam ||
(Śrīmad Bhāgavatam: 7.9.20; cited in the Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇa: Kāraka-prakaraṇa, Maṅgalācaraṇa)

“That in which, because of which, at which [time], by which, of which, from which, for which, with which [manner], and even which a latter or former entity of distinct nature [from you] who is impelled [by you] creates or transforms is all your nature.”

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yatra yena yato yasya yasmai yad yad yathā yadā

yatra yena yato yasya yasmai yad yad yathā yadā |
syād idaṁ bhagavān sākṣāt pradhāna-puruṣeśvaraḥ ||
(Śrīmad Bhāgavatam: 10.85.4; cited in the Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇa: Kāraka-prakaraṇa, Maṅgalācaraṇa)

“In which, by which, from which, of which, for which, with which, and when whatever may be—this is [all simply] Bhagavān himself [i.e., everything in the world is an expression of Bhagavān], the Īśvara of pradhāna and the Puruṣa.”

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kṛṣṇa-līlā-kathā-bīja-rūpa-dhātu-gaṇo mayā

kṛṣṇa-līlā-kathā-bīja-rūpa-dhātu-gaṇo mayā |
saṅkṣepād vakṣyate tena kṛṣṇo mahyaṁ prasīdatu ||
(Jīva Gosvāmī’s Dhātu-pāṭha)

“Dhātus [i.e., verbal roots], the seeds of [all] discussion of Kṛṣṇa’s līlās, are listed by me in brief [here in this Dhātu-saṅgrahaḥ]. May Kṛṣṇa bestow grace upon me because of this.” 

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yaḥ kartā karma karaṇaṁ sampradānam aśeṣataḥ

yaḥ kartā karma karaṇaṁ sampradānam aśeṣataḥ |
apādānādhikaraṇe tat-sambandho bhaved iha ||
(Hari-nāmāmṛta-vyākaraṇa: Kāraka-prakaraṇa, Maṅgalācaraṇa)

[Translation based on the Amṛta-ṭīkā presenting the meaning related to grammar:] “Here [i.e., in this prakaraṇa] the relationship [with the kriyā (verb)] of the agent (kartā), object (karma), instrument (karaṇa), beneficiary (sampradānam), source (āpādāna), and substratum (adhikaraṇa) [i.e., of all six kārakas] shall be [presented] in full.”
[Translation based on the Amṛta-ṭīkā presenting the meaning related to Bhagavān:] “May a relationship with he who is the agent (kartā), object (karma), instrument (karaṇa), beneficiary (sampradānam), source (āpādāna), and substratum (adhikaraṇa) in all respects [i.e., by means of his various forms] be manifest here [i.e., in me].”
[Translation based on the Amṛta-ṭīkā presenting a second meaning related to Bhagavān:] “Here [i.e., in this world] let [only] a relationship with he who in all respects is the agent (kartā), object (karma), instrument (karaṇa), beneficiary (sampradānam), source (āpādāna), and substratum (adhikaraṇa) be manifest [to me].”

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pravartante kriyāḥ sarvā yato’rvācīna-vastuṣu

pravartante kriyāḥ sarvā yato’rvācīna-vastuṣu |
hares tasyaiva līlās tā nirūpyante yathā-mati ||
(Hari-nāmāmṛta-vyākaraṇa: Ākhyāta-prakaraṇa, 1)

“Hari from whom all kriyās [i.e., actions and verbs, that is, words that refer to actions] proceed into the midst of modern-day objects [i.e., worldly objects]—those līlās of his alone are described [here in this section (prakaraṇa) about verbs by me] according to my understanding.”

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