यः कर्ता कर्म करणं सम्प्रदानमशेषतः ।अपादानाधिकरणे तत्सम्बन्धो भवेदिह ॥
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].”
Commentary
kṛṣṇasya kartr-ādi-ṣaṭ-kāraka-rūpatva-prasiddhatvāt kārakādi-nirūpaṇaṁ khalu kṛṣṇa-sambandhy eva bhaved iti sūcayan śleṣeṇāśī-rūpa-maṅgalam ācarati, yaḥ karteti | … tasyaiva sambandho bhavet bhavitum arhati, na tu jaḍāyāḥ prakṛtyā ity arthaḥ | … śrī-kṛṣṇenaiva saha sva-svāmy-ādi-sambandho bhavitavyaṁ jagaj-jīvānāṁ parama-śreyas-karatvāt teṣām | na tu māyayā saha, tasyāḥ khalu svarūpāvaraṇena kleśa-dātṛtvād iti bhāvaḥ |
(Excerpt from the Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa)
“The author invokes auspiciousness with this verse (yaḥ kartā …) in the form of a blessing with a double meaning indicating that determination of the kārakas and so forth shall be related to Kṛṣṇa on account of Kṛṣṇa’s being well-known to possess the forms of the six kārakas beginning with the agent (kartṛ). … Only a relationship with him is fit to exist, and not, rather, one with the material energy. This the meaning. … A relationship of owned and owner (sva-svāmī) and so forth with Śrī Kṛṣṇa alone is suitable to exist because of it being supremely beneficial for the jīvas of the world, and not rather, one with māyā, because of her being only a giver of afflictions [to the jīvas] by way of covering over [the jīvas’] true nature (svarūpa). This is the purport. … In this way, a relationship of owned and owner (sva-svāmī) and so forth only with Śrī Kṛṣṇa—he whose being all of the kārakas beginning with the agent (kartā) Śrīmad Bhāgavatam, the Upaniṣads, and so forth praise—is worthy of enactment, and not, rather, one with māyā, because of her absence of independence [i.e., her being entirely dependent upon Bhagavān Śrī Kṛṣṇa and a relationship only being completely fulfilling when it is with Bhagavān, he alone who is independently capable of excellently reciprocating with the jīva]. This is the purport.”