Sutra 639

HNV 639

Kāraka 53

६३९ । कर्मकर्तरि कर्मवद् आत्मपदादि
639. karma-kartari karma-vad ātmapadādi

karma-kartari—when the karma-kartā is being expressed; karma-vat—like
when the karma is being expressed; ātmapada-ādi—ātmapada endings and
so on.

In karma-kartari prayoga, the verb takes ātmapada endings and so on just
like in karmaṇi prayoga.

tasminn ātmapade yak-iṇ syāt. hanyate saṁsāraḥ svayam eva vaiṣṇavānām.
evam aghāni ghāniṣyate. kartari prayogo ’yaṁ darśitaḥ. bhāve tu—hanyate
saṁsāreṇa ity eva. tac ca pūrvoktaṁ karma punas tri-vidham—kartur
īpsitatamam anīpsitam īpsitaṁ ca. yathāha bhagavān pāṇiniḥ—“kartur
īpsitatamaṁ karma”, “tathāyuktaṁ cānīpsitam”, “akathitaṁ ca” iti (1.4.49-
51). prathamaṁ darśitaṁ—vaiṣṇavo mālāṁ karotīty-ādinā. madhyamaṁ tu
dveṣyam anapekṣyaṁ ca—pramādena pāpaṁ karoti viṣṇu-bhaktaḥ, mathurāṁ
gacchan deśān paśyati. tathepsitaṁ yad īpsitatamopayogi. tatraikasyām eva
kriyāyām īpsitatamam īpsitaṁ ceti karma-dvayaṁ syāt. tathā hi dhātavas tāvat
tri-vidhāḥ—akarmakāḥ sa-karmakāḥ dvi-karmakāś ca. tatra vastv-antaraṁ
sādhayitum asamarthā akarmakāḥ, yathā—sattā-mātrādy-arthāḥ bhavaty-
ādayaḥ. tat sādhayituṁ samarthāḥ sa-karmakāḥ. yathā—utpādanādy-arthaḥ
karoty-ādayaḥ. tatraiva dvi-vṛttayo dvi-karmakāḥ. yathā—duhādayo nī-
vahādayaś ca. ete ubhayam eva karma sva-vṛtti-viśeṣābhyāṁ sādhayanti,
ākarṣaṇa-viśeṣa-pūrvaka-niṣkāsanādi-rūpārthatvāt. tatra dugdhādikam
īpsitatamaṁ mukhyaṁ, tad-upayogi-gavādikam īpsitaṁ gauṇam. tena
duhādayo nī-vahādayaś ca dhātavo dvi-karmakāḥ. tad-vṛndaṁ yathā—
duhi-yāci-rudhi-prachi-bhikṣi-ciño / bruvi-śāsi-ji-daṇḍi-vṛ-manthi-vadaḥ.
iti tūbhaya-karma duhādi bhaved / atha nī-vahi-hṛñ-kṛṣi-mukhyam api
eṣāṁ vṛttī yathā—duher ākarṣaṇa-viśeṣo niṣkāsanam. yāceḥ svasmai dāne
preraṇaṁ vāñchā ca. rudher veṣṭanam antaḥ-sthāpanam. pṛccheḥ svopadeśe
preraṇaṁ jijñāsā. bhikṣer yāci-vat. ciño ’vaśeṣaṇam ādānam. brūñaḥ
śrāvaṇaṁ pratipādanam. śāseś ca. jer atikramo vaśi-karaṇam. daṇḍer nigraho
grahaṇam. vṛño yāci-vat. mantheḥ sañcālanam utthāpanam. vadaḥ brūña-
vat. nīñaḥ saṁyojanaṁ preraṇam. vahaḥ saṁyojanaṁ dhāraṇam. hṛñaḥ
saṁyojanam ākarṣaṇam. kṛṣaś ceti. etat krameṇodāharaṇāni, yathā—kṛṣṇo
gāṁ dugdhaṁ dogdhi. mātaraṁ navanītaṁ yācate. goṣṭhaṁ gā avaruṇaddhi.
pitaram indra-makhaṁ pṛcchati. yajña-patnīr annaṁ bhikṣate. vṛndāvanaṁ
puṣpāṇy avacinoti. pitaraṁ govardhana-makhaṁ brūte. lokāṁs tad-bhaktiṁ
śāsti. daityān yuddhaṁ jayati. daityān prāṇān daṇḍayati. govardhanaṁ
varaṁ vṛṇute. dadhi navanītaṁ mathnāti. sakhīr narma vadati. gā vrajaṁ

nayati. śrī-dāmānaṁ bhāṇḍīraṁ vahati. vastraṁ kadambāgraṁ harati. gopīr
vanaṁ karṣati. atra gāṁ dogdhi, dugdhaṁ dogdhi ity-ādir anvayaḥ. dugdhaṁ
niṣkāsayann aṅguli-dvayena staneṣu gām ākarṣati. ity-ādir artho jñeyaḥ. bhikṣir
artha-paras tena prārthayata ity api. yācis tv avinayārthe ’pi. tena, duṣṭaṁ
śataṁ yācate rājā. atra bruvi-śāsi-vadīnāṁ ca pratipādyamānaṁ makhādikam
evepsitatamaṁ, tat-pratipādanena sampādyamānaṁ pitrādikaṁ tv īpsitam
iti jñeyam. tad-arthānām api dṛśyate—“jagāda mārīcam uccair vacanaṁ
mahārtham” iti bhaṭṭiḥ (2.32), “giram aty-udārāṁ dvaipāyanenābhidadhe
narendraḥ” iti bhāraviḥ (3.10). atha nī-vahīty-ādau mukhya-grahaṇāt karoty-
ādayo ’pi kvacit. kṛṣṇaḥ puṣpāṇi mālāṁ karoti, mālām utpādayan puṣpāṇi
grathnāti. gopīr mano muñcāti, mano haran gopīr vañcayatīty arthaḥ. gopīr
hārān gṛhṇāti, hārān ācchindan gopīr dharṣayatīty arthaḥ. gopyas taṇḍulān
odanaṁ pacanti, tān odanaṁ sādhayantyo vikledayantīty arthaḥ. kiṁ ca karma-
pratyaye tu duhāder gauṇaṁ karmoktaṁ syān nī-vahādes tu mukham. yad
uktam—“yatrākhyātādir uktaṁ tat sa ṇes tat kartṛ-karmaṇoḥ / sa cet karmaṇi
duhy-āder gauṇe ṇy-ādes tu mukhyake.” asyārthaḥ—yatra kārake ākhyātādiḥ
pratyayaḥ kriyate, tat kārakam uktaṁ syāt. sa cākhyātādir yadi ṇeḥ syāt, tadā
tasya ṇer eva kartṛ-karmaṇoḥ syāt, na tu pūrva-kartṛ-karmaṇoḥ. sa cākhyātādir
yadi duhy-ādeḥ syāt, tadā gauṇa eva karmaṇi syāt, na tu mukhye. nī-vahāder
yadi syāt, tadā mukhya eva syāt, na tu gauṇa iti. yathā—kṛṣṇena gaur dugdhaṁ
duhyate iti, mātā navanītaṁ yācate ity-ādi. atha nī-vahādiḥ—kṛṣṇo gā vrajaṁ
nayati. śrī-dāmānaṁ bhāṇḍīraṁ vahati.yadā tv ekam eva karma prayujyate,
tadā gauṇaṁ mukhyaṁ vā tad evoktaṁ syāt, yathā—dugdhāni duhyante
ity-ādi. atha preraṇādy-artha-ṇy-anta-prayoge kartṛ-karma-vivekaḥ. tatra
ṇy-antāt kartṛ-pratyaye ṇy-anta-kartaivoktaḥ syāt, pūrva-kartā tv anuktaḥ,
yathā—viṣṇumitro vaiṣṇavenānnaṁ pācayati. punar-ṇau tu tat-kartaivoktaḥ,
pūrva-kartā tv anuktaḥ, yathā—vaiṣṇavācāryo viṣṇumitreṇa vaiṣṇavenānnaṁ
pācayati. ṇy-anta-karmābhāve sati pūrva-karmaṇy eva pratyaye tad evoktaṁ
syāt, kartṛ-mātraṁ tv anuktam eva, yathā—viṣṇumitreṇa vaiṣṇavenānnaṁ
pācyate ity-ādi. akarmakādi-dhātuṣu pūrva-kartuḥ karmatvam āha—

Vṛtti

When ātmapada endings are applied, ya[k] and i[ṇ] are also
applied. For example, hanyate saṁsāraḥ svayam eva vaiṣṇavānām (The
saṁsāra of the Vaiṣṇavas kills itself) and aghāni saṁsāraḥ svayam eva
vaiṣṇavānām (The saṁsāra of the Vaiṣṇavas killed itself). These examples
are in kartari pratyoga, but in bhāve prayoga we get only hanyate saṁsāreṇa
svayam eva vaiṣṇavānām ([The act of] killing itself is [being done] by the
saṁsāra of the Vaiṣṇavas).

AmṛtA—The taddhita pratyaya vat[i] in karma-vat is applied in the sense
of saptamī by tatreva tasyeva vā (1198). Thus karma-vat means karmaṇi iva.

With the sentence “ya[k] and i[ṇ] are also applied,” Jīva Gosvāmī shows
what is included by the word ādi in ātmapadādi. The tib-ādi pratyayas which
are ordained in kartari prayoga are only applied in pure kartari prayoga. But
since the state of being a kartā is being figuratively imposed on the karma here,
the pratyayas ordained in pure kartari prayoga cannot be applied in karma-
kartari prayoga. If what was previously the karma becomes the kartā then the
dhātu again becomes akarmaka. Thus since there is no possibility of karmaṇi
prayoga, it is understood that the karma-kartā can only be used in kartari
prayoga and bhāve prayoga. The examples given by Jīva Gosvāmī in the vṛtti
are confirmation of this. Since, even though the kartā is being expressed, the
pratyayas ordained in kartari prayoga aren’t used because the karma-kartā
is not a pure kartā, the pratyayas used should be the same as those used in
karmaṇi prayoga. This is the essence of the atideśa spoken in this sūtra. Since
the dhātu becomes akarmaka when there is a desire to express the karma as
the kartā, the ātmapada endings and so on are also applied in bhāve prayoga
just like in karmaṇi prayoga. But, since in bhāve prayoga there is no atideśa of
the kārakas and kāryas, the anukta-kartā doesn’t take dvitīyā like the anukta-
karma but rather takes only the tṛtīyā.

Moreover, the kriyā (activity) is sometimes kartṛ-stha (contained in the kartā)
and sometimes karma-stha (contained in the karma). For example, it is said
that:

karma-sthaḥ pacater bhāvaḥ karma-sthā ca bhideḥ kriyā
asy-āsyor bhāvaḥ kartṛ-sthaḥ kartṛ-sthā ca gameḥ kriyā

“The activity of cooking is karma-stha, and the activity of splitting is also
karma-stha. The activities of being and sitting are kartṛ-stha, and the activity
of going is also kartṛ-stha.”

The intention here is that activities like cooking and so on inhere in karmas like
boiled rice and so on since the activities of cooking and so on are understood
by seeing the boiled rice and so on. Thus the activities of cooking and so on
are said to be karma-stha (situated in the karma). Activities like going and so
on inhere in the kartā since they are not understood by seeing the karmas like
the village and so on. For example, by seeing that Vṛndāvana which is gone to
by the Vaiṣṇava, the Vaiṣṇava’s act of going is not understood, but by seeing
the Vaiṣṇava in the process of going the act of going is understood. Thus the
activities of going and so on are said to be kartṛ-stha (situated in the kartā).
Such being the case, the current rule only applies when the activity is karma-
stha, and not when it is kartṛ-stha. Therefore Padmanābha Datta, author of

the Supadma-vyākaraṇa, made his sūtra in the following way: karma-stha-
dhātv-arthe karma-vat karma-kartā (When the activity37 is karma-stha the
karma-kartā is treated like a karma).

Similarly, it is understood that kṛdantas sometimes also express the karma-
kartā. For example, pacelimās taṇḍulāḥ (the rice which cooks by itself) in
Bṛhat 1390, bhaṅguraṁ kāṣṭham (the wood which splits by itself) in Bṛhat
1549, chidurā rajjuḥ (the rope which breaks by itself) in Bṛhat 1551, and sino
grāsaḥ svayam eva (the bite-sized morsel which is formed by itself) in Bṛhat
1231, and so on. The karma-kartā is unique in that the verb takes ātmapada
endings and so on in karma-kartari prayoga just like in karmaṇi prayoga.
But nothing special is done when there is a desire to express the karaṇa
or adhikaraṇa as the kartā. Examples of this are kāṣṭhaṁ pacati (the wood
cooks), sthālī pacati (the pot cooks), and so on.

BālA—It should be understood that the kāryas of the karma-kartā are
only like those of the karma when the activity is karma-stha. For example, in
gacchati mathurām vaiṣṇavaḥ (the Vaiṣṇava goes to Mathurā), the activity of
going is kartṛ-stha. Thus, when there is a desire to express the karma, namely
Mathurā, as the kartā since it is achieved with extreme ease, we get gacchati
mathurā svayam eva (Mathurā goes to itself) and not gamyate mathurā svayam
eva. Kramadīśvara and others say that the kāryas of the karma-kartā are also
like those of the karma when the activity is karma-stha and the kṛt pratyayas
tavya and so on are applied. For example, paktavyam odanena svayam eva
([The act of] cooking itself is [being done] by the rice). Here the rice (odana)
is treated like the kartā. Thus, since it is anukta by the kṛt pratyaya tavya
ordained in bhāve prayoga, it takes tṛtīyā.

Vṛtti

Furthermore, the karma which was previously described (sūtra
636) is of three kinds, namely that which is most desired (īpsitatama) by the
kartā, that which is not desired (anīpsita) by the kartā, and that which is
desired (īpsita) by the kartā. For example, the venerable sage Pāṇini says
kartur īpsitatamaṁ karma (Aṣṭādhyāyī 1.4.49), tathāyuktaṁ cānīpsitam
(Aṣṭādhyāyī 1.4.50), and akathitaṁ ca (Aṣṭādhyāyī 1.4.51). The first kind of
karma was already shown by the examples vaiṣṇavo mālāṁ karoti and so on.
The second kind refers either to something that is despised or to something
that is of no interest. For example, pramādena pāpaṁ karoti viṣṇu-bhaktaḥ
(By mistake the devotee of Viṣṇu commits a sin) and mathurāṁ gacchan

37 The word dhātv-artha here is a synonym of the word kriyā. For example, in vṛtti 87 Jīva
Gosvāmī defined kriyā as kriyā dhātv-arthaḥ, sattāhāra-jñāna-vihāra-prabhṛtiḥ (Kriyā is the
meaning of a dhātu such as being, eating, knowing, strolling, and so on).

deśān paśyati (While going to Mathurā he sees various regions). The īpsita
karma is that which is useful in attaining the īpsitatama karma. Moreover,
the īpsitatama karma and the īpsita karma as a pair can only function in
reference to a single kriyā.

In that regard, dhātus are actually of three kinds: akarmaka, sa-karmaka, and
dvi-karmaka. The akarmaka dhātus are those which are unable to achieve
another thing. For example, bhavati and so on which have the meanings
of mere existence and so on.38 The sa-karmaka dhātus are those which are
able to achieve another thing. For example, karoti and so on which have the
meanings of utpādana (producing) and so on.39 And among the sa-karmaka
dhātus, the dvi-karmaka dhātus are those which involve two operations.
For example, the duhādis and nī-vahādis are dvi-karmaka dhātus since
they achieve both karmas (īpsitatama and īpsita) through their respective
sets of two specific operations such as niṣkāsana (forcing out) preceded by
ākarṣaṇa-viśeṣa (special kind of pulling) and so on. In this regard, the milk
and so on which is īpsitatama is the main karma, and the cow and so on
which is īpsita since it is useful in attaining milk and so on is the secondary
karma. Thus the duhādis and nī-vahādis are dvi-karmaka dhātus. The list of
dhātus that make up the duhādis and nī-vahādis is as follows:

duhi-yāci-rudhi-prachi-bhikṣi-ciño
bruvi-śāsi-ji-daṇḍi-vṛ-manthi-vadaḥ
iti tūbhaya-karma duhādi bhaved
atha nī-vahi-hṛñ-kṛṣi-mukhyam api

“The duh-ādis (listed below) take both karmas (īpsitatama and īpsita), and
the dhātus ṇī[ñ] prāpaṇe (1U, to lead), vah[a] prāpaṇe (1U, to bear, lead,
carry), hṛ[ñ] haraṇe (1U, to take, remove, steal), kṛṣ[a] vilekhane ākarṣaṇe
ca (1P, to plough; to pull, attract), and so on40 also take both karmas.”

38 All the other akarmaka meanings mentioned in the verse beginning sattā-vṛddhi-
viśuddhi-siddhi-śayane (vṛtti 292) are included by the words “and so on” here.
39 Amṛta says the meanings of saṁskāra (enhancing), vikāra (transforming), prāpti
(attaining), and tyāga (abandoning) are included by the words “and so on” here.
40 The word mukhya (and so on) in nī-vahi-hṛñ-kṛṣi-mukhyam suggests that the nī-
vahādis are an ākṛti-gaṇa, and so there are other dhātus not mentioned here that are also
dvi-karmakas. In this regard, Bāla says mukhya-śabdopādānād anyeṣām apy etad-vṛnda-
pātitā bhavatīti sūcitam, “The use of the word mukhya here suggests that other dhātus are
also included in this group.”

AmṛtA—Why do we say “that which is most desired (īpsitatama) by the
kartā”? Consider tṛṇeṣu gāṁ badhnāti (He ties up the cow among the grasses).
Here the grass is most desired by the karma in the form of the cow, but it is
not most desired by the kartā. Thus it cannot be considered a karma by kartur
īpsitatamaṁ karma (Aṣṭādhyāyī 1.4.49). Why do we use the pratyaya tama
(most)? Consider dadhnā śāly-odanaṁ bhuṅkte (He eats boiled rice with
yogurt). Here only the boiled rice is most desired by the kartā since it is what is
being enhanced, whereas the yogurt isn’t most desired since it is used merely
to enhance the boiled rice. Thus the yogurt cannot be considered a karma
by kartur īpsitatamaṁ karma (Aṣṭādhyāyī 1.4.49). Due to the word “only” in
the statement “the īpsitatama karma and the īpsita karma as a pair can only
function in reference to a single kriyā,” one should understand that when the
īpsitatama karma and the īpsita karma are connected to two different kriyās,
both are īpsitatama. For example, in gā duhan dugdhaṁ sañcinoti gopaḥ (The
cowherd acquires milk by milking the cow) the cow is īpsitatama, not īpsita,
because it belongs to a different kriyā. Although every dhātu has a phala
and a vyāpāra, the sa-karmaka dhātus are those that express both the phala
and the vyāpāra, while the akarmaka dhātus are those that express only the
vyāpāra. The verse beginning duhi-yāci is in the meter called toṭaka, and the
word prachi therein is used without reduplication of ch by dviḥ sarveśvara-
mātrāc chaḥ (116) in order to fit the meter.

Vṛtti

The two operations of each of these dhātus are as follows 41 :

41 In this regard, the karmas of the kriyās mentioned in the middle column will always be
the īpsita karmas and the karmas of the kriyās mentioned in the last column will always be
the īpsitatama karmas. For example, the cow is the object which is pulled in a special way
[on the udder]. Thus since it is connected with the kriyā mentioned in the middle column,

duh[a] prapūraṇe ākarṣaṇa-viśeṣa (special niṣkāsana (forcing out)
kind of pulling)
[ṭu]yāc[ṛ] svasmai dāne preraṇa vāñchā (desire)
yācñāyām (impelling to give to
oneself)
rudh[ir] āvaraṇe veṣṭana (enclosing) antaḥ-sthāpana (putting
inside)
pracch[a] svopadeśe preraṇa jijñāsā (desire to know)
jñīpsāyām (impelling to instruct
oneself)
bhikṣ[a] yācñāyām svasmai dāne preraṇa vāñchā (desire)
(impelling to give to
oneself)
ci[ñ] cayane avaśeṣaṇa (leaving behind ādāna (taking)
/ causing to remain)
brū[ñ] vyaktāyāṁ śrāvaṇa (causing to hear) pratipādana (explaining)
vāci
śās[u] anuśiṣṭau śrāvaṇa (causing to hear) pratipādana (explaining)
ji jaye atikrama (defeating) vaśīkaraṇa (winning)
daṇḍa daṇḍa-nipāte nigraha (punishing) grahaṇa (taking)
vṛ[ñ] varaṇe svasmai dāne preraṇa vāñchā (desire)
(impelling to give to
oneself)
manth[a] viloḍane sañcālana (churning) utthāpana (causing to
come forth)
vad[a] vyaktāyāṁ śrāvaṇa (causing to hear) pratipādana (explaining)
vāci
ṇī[ñ] prāpaṇe saṁyojana (fixing as the preraṇa (causing to go)
destination)
vah[a] prāpaṇe saṁyojana (fixing as the dhāraṇa (carrying)
destination)
hṛ[ñ] haraṇe saṁyojana (fixing as the ākarṣaṇa (taking)
destination)
kṛṣ[a] vilekhane saṁyojana (fixing as the ākarṣaṇa (attracting)
ākarṣaṇe ca destination)

Examples are given in the same order:

kṛṣṇo gāṁ dugdhaṁ dogdhi (Kṛṣṇa extracts milk from the cow).
kṛṣṇo mātaraṁ navanītaṁ yācate (Kṛṣṇa asks butter from His mother).
kṛṣṇo goṣṭhaṁ gā avaruṇaddhi (Kṛṣṇa puts the cows in the cow pen).
kṛṣṇaḥ pitaram indra-makhaṁ pṛcchati (Kṛṣṇa asks His father about the
sacrifice to Indra).
kṛṣṇo yajña-patnīr annaṁ bhikṣate (Kṛṣṇa begs food from the wives of
the sacrificial brāhmaṇas).

it is the īpsita karma. Similarly, the milk is the object that is forced out [of the udder]. Thus
since it is connected with the kriyā mentioned in the last column, it is the īpsitatama karma.

kṛṣṇo vṛndāvanaṁ puṣpāṇy avacinoti (Kṛṣṇa collects flowers from
Vṛndāvana).
kṛṣṇaḥ pitaraṁ govardhana-makhaṁ brūte (Kṛṣṇa tells His father about
the sacrifice to Govardhana).
kṛṣṇo lokāṁs tad-bhaktiṁ śāsti (Kṛṣṇa instructs the cowherd men about
the worship of Govardhana).
kṛṣṇo daityān yuddhaṁ jayati (Kṛṣṇa vanquishes the demons in battle).
kṛṣṇo daityān prāṇān daṇḍayati (Kṛṣṇa punishes the demons by taking
away their life).
kṛṣṇo govardhanaṁ varaṁ vṛṇute (Kṛṣṇa asks a benediction from
Govardhana).
kṛṣṇo dadhi navanītaṁ mathnāti (Kṛṣṇa churns butter out of the yogurt).
kṛṣṇo sakhīr narma vadati (Kṛṣṇa tells the sakhīs a joke).
kṛṣṇo gā vrajaṁ nayati (Kṛṣṇa leads the cows to Vraja).
kṛṣṇaḥ śrīdāmānaṁ bhāṇḍīraṁ vahati (Kṛṣṇa carries Śrīdāmā to the
bhāṇḍīra tree).
kṛṣṇo vastraṁ kadambāgraṁ harati (Kṛṣṇa takes the clothes to the top
of the kadamba tree).
kṛṣṇo gopīr vanaṁ karṣati (Kṛṣṇa attracts the gopīs to the forest).

Here the anvaya (syntactical connection) is gāṁ dogdhi and dugdhaṁ
dogdhi, and so on, and the meaning is dugdhaṁ niṣkāsayann aṅguli-dvayena
staneṣu gām ākarṣati (He pulls the cow on the udder with His two fingers,
in order to force out milk) and so on.42 The dhātu bhikṣ[a] yācñāyām is
synonymous with the dhātu artha upayācñāyām (10A, to request, beg). Thus
prārthayate <acyuta āt. 1.1 of pra + artha upayācñāyām> also takes two
karmas. But [ṭu]yāc[ṛ] yācñāyām also means “rudely asking.” Thus we get
duṣṭaṁ śataṁ yācate rājā (The king demands a hundred from the offender).
In the above examples the sacrifice and so on that is being explained is the
īpsitatama karma of brū[ñ], śās[u], and vad[a], and the father and so on
who is being provided with that explanation is the īpsita karma. It is seen
that dhātus which have the same meaning as brū[ñ], śās[u], and vad[a] can
also take two karmas. For example, in Bhaṭṭi-kāvya (2.32) we find jagāda
mārīcam uccair vacanaṁ mahārtham (He loudly spoke weighty words to
Mārīca) and in Bhāravi’s Kirātārjunīya (3.10) we find giram aty-udārāṁ
dvaipāyanenābhidadhe narendraḥ (Wise words were spoken to the king by
Dvaipāyana Vyāsa).

42 The kṛt pratyaya [ś]at[ṛ] here in niṣkāsayan and so on is used in the sense of hetu
(cause, reason) by kriyāyāś cihne hetau ca śatṛ-śānau (731)

Furthermore, due to the inclusion of the word mukhya (and so on) in atha
nī-vahi-hṛñ-kṛṣi-mukhyam api, the dhātus [ḍu]kṛ[ñ] karaṇe and so on
sometimes also take two karmas. For example, kṛṣṇaḥ puṣpāṇi mālāṁ karoti
(Kṛṣṇa makes the flowers into a garland) which means mālām utpādayan
puṣpāṇi grathnāti (He strings together the flowers to make a garland), kṛṣṇo
gopīr mano muṣṇāti (He steal the minds of the gopīs) which means mano
haran gopīr vañcayati (He deceives the gopīs by stealing their minds), kṛṣṇo
gopīr hārān gṛhṇāti (He grabs the necklaces from the gopīs) which means
hārān ācchindan gopīr dharṣayati (He breaks the necklaces and forcibly
enjoys the gopīs), and gopyas taṇḍulān odanaṁ pacanti (The gopīs cook
the rice grains into boiled rice) which means taṇḍulān odanaṁ sādhayantyo
vikledayanti (They soften the rice grains to make them into rice).

AmṛtA—The meanings of the above examples are as follows:

dugdhaṁ niṣkāsayann aṅguli-dvayena staneṣu gām ākarṣati (He pulls the
cow on the udder with His two fingers, in order to force out milk). Here the
milk is the main karma since it is most desired by the kartā, and because the
cow is useful in attaining milk and the speaker doesn’t want to express it as
the apādāna, the cow is the secondary karma. Thus the śābda-bodha (proper
understanding of the sentence) is that Kṛṣṇa does the vyāpāra (activities)
conducive to milking in the present, milking whose īpsita karma, the cow, is
achieved by the operation of ākarṣaṇa and whose īpsitatama karma, the milk,
is achieved by the operation of niṣkāsana.
navanītaṁ vāñchan svasmai tad-dāne mātaraṁ prerayati (He desires butter
and impels His mother to give it to Him). Here the mother is the secondary
karma because the speaker doesn’t want to express her as the apādāna. Thus
the śābda-bodha is that Kṛṣṇa does the vyāpāra (activities) conducive to
asking in the present, asking whose īpsita karma, the mother, is achieved by
the operation of sva-dāna-preraṇa and whose īpsitatama karma, the butter, is
achieved by the operation of vāñchā. The śābda-bodha should be inferred in
all the other examples in the same way.
gāḥ antaḥ-sthāpayan goṣṭhaṁ veṣṭayati (He puts the cows inside and closes
the cow-pen). Here the cow-pen is the secondary karma because the speaker
doesn’t want to express it as the adhikaraṇa.
indra-makhaṁ jijñāsamānaḥ svopadeśāya pitaraṁ prerayati (He wants to
know about the sacrifice to Indra and impels His father to explain it to Him).
Here the father is the secondary karma because the speaker doesn’t want to
express him as the apādāna.
annaṁ vāñchan svasmai tad-dāne yajña-patnīḥ prerayati (He desires food
and impels the wives of the sacrificial brāhmaṇas to give it to Him). Here
the wives of the sacrificial brāhmaṇas are the secondary karma because the
speaker doesn’t want to express them as the apādāna.
puṣpāṇi ādadāno vṛndāvanam avaśeṣayati (He takes the flowers and leaves
behind Vṛndāvana). Here Vṛndāvana is the secondary karma because the
speaker doesn’t want to express it as the apādāna.
govardhana-makhaṁ pratipādayan pitaraṁ śrāvayati (He describes the
sacrifice to Govardhana and causes His father to hear). Here the father is
the secondary karma because the speaker doesn’t want to express him as the
tādarthya (sūtra 680).
tad-bhaktiṁ govardhana-bhaktiṁ pratipādayan lokān śrāvayati (He
explains the worship of Govardhana and causes the cowhered men to hear).
Here the cowherd men are the secondary karma because the speaker doesn’t
want to express them as the tādarthya (sūtra 680).
yuddhaṁ vaśīkurvan daityān atikrāmati (He wins the war and vanquishes
the demons). Here the war is the secondary karma because the speaker
doesn’t want to express it as the karaṇa.43
prāṇān gṛhṇan daityān nigṛhṇāti (He takes away life and punishes the
demons). Here the demons are the secondary karma because the speaker
doesn’t want to express them as the āśraya of the relationship (sūtra 627).
varaṁ vāñchan svasmai tad-dāne govardhanaṁ prerayati (He desires a
benediction and impels Govardhana to give it to Him). Here Govardhana is
the secondary karma because the speaker doesn’t want to express it as the
apādāna.
navanītam utthāpayan dadhi sañcālayati (He churns the yogurt to make
the butter come forth). Here the yogurt is the secondary karma because the
speaker doesn’t want to express it as the apādāna.
narma pratipādayan sakhīḥ śrāvayati (He tells a joke and causes the gopīs
to hear). Here the gopīs are the secondary karma because the speaker doesn’t
want to express them as the tādarthya (sūtra 680).
gāḥ prerayan vrajaṁ saṁyojayati (He causes the cows to go and fixes
Vraja as the destination). Here Vraja is the secondary karma because the
speaker doesn’t want to express it as the adhikaraṇa.
śrīdāmānaṁ skandhe dhārayan bhāṇḍīraṁ saṁyojayati (He carries
Śrīdāmā on His shoulder and fixes the bhāṇḍīra tree as the destination). Here
the bhāṇḍīra tree is the secondary karma because the speaker doesn’t want to
express it as the adhikaraṇa.
vastram ākarṣan kadambāgraṁ saṁyojayati (He takes the clothes and
fixes the top of the kadamba tree as the destination). Here the top of the

43 Technically, Amṛta is wrong in saying that yuddham is the secondary karma, because
yuddham is the īpsitatama karma achieved by the operation of vaśīkaraṇa. In this regard,
Bāla says atikrama-vṛtti-sādhyepsita-daitya-karmaka-vaśīkaraṇa-vṛtti-sādhyepsitatama-
yuddha-karmaka... (The demons are the īpsita karma achieved by the operation of atikrama
and the war is the īpsitatama karma achieved by the operation of vaśīkaraṇa...).

kadamba tree is the secondary karma because the speaker doesn’t want to
express it as the adhikaraṇa.
17) gopīr ākarṣan vanaṁ saṁyojayati (He attracts the gopīs and fixes the
forest as the destination). Here the forest is the secondary karma because the
speaker doesn’t want to express it as the adhikaraṇa.

When Jīva Gosvāmī says “The dhātu bhikṣ[a] is synonymous with the dhātu
artha” it means the dhātu bhikṣ[a] refers to any dhātu used in the sense of
begging. Thus we also get examples like śaṅkaraṁ varaṁ mṛgayate (He asks
a benediction from Śaṅkara). Someone might argue, “If the intention is that
all dhātus used in the sense of begging are dvi-karmakas, then, since they are
already covered by the mention of the dhātu bhikṣ[a], why is the dhātu [ṭu]
yāc[ṛ] separately mentioned here?” In answer to this, Jīva Gosvāmī says the
dhātu [ṭu]yāc[ṛ] yācñāyām also means “rudely asking.” The dhātus bhikṣ[a]
and so on all mean “politely asking,” but the dhātu [ṭu]yāc[ṛ] can mean both
“politely asking” and “rudely asking.” In the example beginning duṣṭam
there is certainly asking, but the difference is that it is rudely done. Here the
offender is the īpsita karma because the speaker doesn’t want to express him
as the apādāna.

In the above examples the sacrifice, the worship of Govardhana, and the joke
that are being explained are the main karmas of brū[ñ], śās[u], and vad[a]
respectively, and the father, the cowherd men, and the gopīs who are being
provided with that explanation are the secondary karmas. In the example
beginning jagāda the dhātu gad[a] vyaktāyāṁ vāci (1P, to speak, say, tell)
takes two karmas because it has the same meaning as brū[ñ], and in the
example beginning giram the dhātu abhi + [ḍu]dhā[ñ] dhāraṇa-poṣaṇayoḥ
takes two karmas because it has the meaning of speaking as is confirmed by
the well-known statement vi-pūrva-dhā karoty-arthe abhi-pūrvas tu bhāṣaṇe
(vi + [ḍu]dhā[ñ] means “to do,” but abhi + [ḍu]dhā[ñ] means “to speak”).
Because the adhokṣaja form abhidadhe is in karmaṇi prayoga here, the
king, who is the secondary karma, is ukta. Similarly, in the example śiṣyaṁ
dharmam upadiśati (He instructs the disciple about dharma) the dhātu upa +
diś[a] atisarjane takes two karmas because it has the same meaning as śās[u].

In kṛṣṇaḥ puṣpāṇi mālāṁ karoti the flowers are the secondary karma because
the speaker doesn’t want to express them as the karaṇa, in kṛṣṇo gopīr mano
muṣṇāti and kṛṣṇo gopīr hārān gṛhṇāti the gopīs are the secondary karma
because the speaker doesn’t want to express them as the apādāna, and in
gopyas taṇḍulān odanaṁ pacanti the rice grains are the secondary karma
because the speaker doesn’t want to express them as the karaṇa.

Vṛtti

Moreover, when the pratyaya is applied in karmaṇi prayoga, it is
the secondary karma (īpsita karma) of the duhādis that is ukta, but it is the
main karma (īpsitatama karma) of the nī-vahādis that is ukta. This is in
accordance with the following statement:

yatrākhyātādir uktaṁ tat sa ṇes tat-kartṛ-karmaṇoḥ
sa cet karmaṇi duhy-āder gauṇe ny-ādes tu mukhyake

The meaning of this statement is that the kāraka which an ākhyāta, kṛt, or
taddhita pratyaya is ordained in is ukta. But if that ākhyāta, kṛt, or taddhita
pratyaya is applied after a ṇy-anta-dhātu then it is the kartā or karma of
[ṇ]i (the kartā or karma of the preraṇa) that is ukta, and not the previous
kartā or karma. Furthermore, if that ākhyāta, kṛt, or taddhita pratyaya is
applied after a duhādi in karmaṇi prayoga, then only the secondary karma
is ukta, and the main karma is anukta. But if that ākhyāta, kṛt, or taddhita
pratyaya is applied after a nī-vahādi in karmaṇi prayoga, then only the main
karma is ukta, and the secondary karma is anukta. Examples of the duhādis
in karmaṇi prayoga are kṛṣṇena gaur dugdhaṁ duhyate (milk is extracted
from the cow by Kṛṣṇa), kṛṣṇena mātā navanītaṁ yācyate (butter is asked
for by Kṛṣṇa from His mother), and so on, and examples of the nī-vahādis
in karmaṇi prayoga are kṛṣṇena gāvo vrajaṁ nīyante (The cows are led to
Vraja by Kṛṣṇa), kṛṣṇena śrīdāmā bhāṇḍīram uhyate (Śrīdāmā is carried to
the bhāṇḍīra tree by Kṛṣṇa), and so on. But when only one karma is used,
that karma is ukta regardless of whether it is main or secondary. For example,
dugdhāni duhyante (milk is extracted) and so on.44

Now we will discuss what happens to the kartā and karma when a ṇy-anta-
dhātu in which [ṇ]i has the sense of preraṇa and so on45 is used. In that regard,
when a pratyaya ordained in kartari prayoga is applied after a ṇy-anta-dhātu,
only the ṇy-anta-kartā (prayojaka) is ukta, and the pūrva-kartā (prayojya)
is anukta. For example, viṣṇumitro vaiṣṇavenānnaṁ pācayati (Viṣṇumitra
causes the Vaiṣṇava to cook rice). When [ṇ]i is applied a second time, only
the kartā of the second [ṇ]i is ukta, and the kartā of the first [ṇ]i is anukta.
For example, vaiṣṇavācāryo viṣṇumitreṇa vaiṣṇavenānnaṁ pācayati (The
Vaiṣṇava ācārya causes Viṣṇumitra to cause the Vaiṣṇava to cook rice).
When the ṇy-anta-dhātu does not have a karma, the pratyaya ordained in

44 Here the milk is the main karma (īpsitatama karma). Usually, when a pratyaya
ordained in karmaṇi prayoga is applied after a duhādi, the secondary karma is ukta, and
the main karma is anukta. But because the speaker only wants to express one karma here,
the main karma is ukta.
45 See Amṛta 572 for an explanation of what is included by the word ādi in preraṇādi.

karmaṇi prayoga can thus only express the previous karma, and so it is the
previous karma that is ukta, and the kartās (both prayojya and prayojaka)
are anukta. For example, viṣṇumitreṇa vaiṣṇavenānnaṁ pācyate (The rice is
cooked by the Vaiṣṇava who is caused to do so by Viṣṇumitra).

Now we will describe how the kartā of original dhātus which are akarmaka
and so on is considered a karma.

AmṛtA—In the verse beginning yatra the words tenaiva ākhyātādinā have
to be supplied in the first part. Thus the meaning is “the kāraka which an
ākhyāta, kṛt, or taddhita pratyaya is ordained in is ukta by that ākhyāta, kṛt,
or taddhita pratyaya.” The word ṇeḥ means ṇy-antāt (after a ṇy-anta-dhātu)
and the analysis of tat-kartṛ-karmaṇoḥ is tasya ṇer eva kartṛ-karmaṇoḥ (of the
kartā and karma of [ṇ]i). The word uktatvam (the state of being ukta) has to
be supplied in the second part. Thus the meaning is “If that ākhyāta, kṛt, or
taddhita pratyaya is applied after a ṇy-anta-dhātu then it is the kartā or karma
of [ṇ]i that is ukta.” In this regard, it should be understood that the kartā of [ṇ]
i is ukta when the pratyaya is ordained in kartari prayoga, whereas the karma
of [ṇ]i is ukta when the pratyaya is ordained in karmaṇi prayoga. Similarly,
the word uktatā (the state of being ukta) has to be supplied in the third and
fourth part. Thus the meaning is gauṇe karmaṇi uktatā (the secondary karma
is ukta) and mukhyake karmaṇi uktatā (the main karma is ukta).

The meaning of kṛṣṇena gaur dugdhaṁ duhyate is dugdhaṁ niṣkāsayatā
kṛṣṇenāṅguli-dvayena staneṣu gaur ākṛṣyate (The cow is pulled on the udder
with two fingers by Kṛṣṇa in order to force out milk) and the meaning of
mātā navanītaṁ yācyate is navanītaṁ vāñchatā kṛṣṇena svasmai tad-dāne mātā
preryate (The mother is impelled by Kṛṣṇa who desires butter to give it to
Him). Due to the words “and so on” in “kṛṣṇena gaur dugdhaṁ duhyate, mātā
navanītaṁ yācyate, and so on,” we get kṛṣṇena goṣṭhaṁ gā avarudhyate (The
cows are put in the cow pen by Kṛṣṇa), kṛṣṇena pitā indra-makhaṁ pṛcchyate
(The sacrifice to Indra is inquired about by Kṛṣṇa from His father), kṛṣṇena
yajña-patnyaḥ annaṁ bhikṣyante (Food is begged from the wives of the
sacrificial brāhmaṇas by Kṛṣṇa), kṛṣṇena vṛndāvanaṁ puṣpāṇy avacīyate (The
flowers are collected from Vṛndāvana by Kṛṣṇa), kṛṣṇena pitā govardhana-
makham ucyate (The sacrifice to Govardhana is explained by Kṛṣṇa to His
father), kṛṣṇena lokās tad-bhaktiṁ śiṣyante (Devotion to Govardhana is
instructed by Kṛṣṇa to the cowherd men), kṛṣṇena daityā yuddhaṁ jīyante
(The demons are vanquished in battle by Kṛṣṇa), kṛṣṇena daityāḥ prāṇān
daṇḍyante (The demons are punished by Kṛṣṇa by taking away their lives),
kṛṣṇena govardhano varaṁ vriyate (A benediction is asked by Kṛṣṇa from

Govardhana), kṛṣṇena dadhi navanītaṁ mathyate (Butter is churned out
of yogurt by Kṛṣṇa), and kṛṣṇena sakhyo narma udyante (A joke is told to
the gopīs by Kṛṣṇa). Similarly, due to the words “and so on” in “kṛṣṇena
gāvo vrajaṁ nīyante, śrīdāmā bhāṇḍīram uhyate, and so on,” we get kṛṣṇena
vastraṁ kadambāgraṁ hriyate (The clothes are taken to the top of the tree
by Kṛṣṇa) and kṛṣṇena gopyo vanaṁ kṛṣyante (The gopīs are attracted to the
forest by Kṛṣṇa).

But when a pratyaya ordained in karmaṇi prayoga is applied after the dhātus
[ḍu]kṛ[ñ] and so on, it is the secondary karma, namely the flowers and so on,
that is ukta just like in the case of the duhādis. This we ascertain from the
usage of the learned. For example, Jinendra-buddhi, the author of Nyāsa,
says eko vṛkṣo pañca naukāḥ kriyate (One tree is made into five boats).46

The ṇy-anta-kartā is the prayojaka, and the pūrva-kartā is the prayojya.
Due to the mention of preraṇādy-artha-ṇi here, the [ṇ]i applied in the sense
of tat karoti or tad ācaṣṭe and so on which was described in the section on
nāma-dhātus is excluded. Regarding the example vaiṣṇavācāryo viṣṇumitreṇa
vaiṣṇavenānnaṁ pācayati, there was the simple sentence vaiṣṇavo ’nnaṁ pacati
(The Vaiṣṇava cooks rice), then [ṇ]i was applied in the sense of viṣṇumitras
taṁ vaiṣṇavaṁ paktuṁ prerayati (Viṣṇumitra causes that Vaiṣṇava to cook).
Here the vyāpāra of cooking belongs to the prayojya-kartā, namely the
Vaiṣṇava, and the vyāpāra of causing to cook belongs to the prayojaka-kartā,
namely Viṣṇumitra. Jīva Gosvāmī says that when the ṇy-anta-dhātu doesn’t
have a karma, and the pratyaya ordained in karmaṇi prayoga can thus only
express the previous karma, it is the previous karma that is ukta, and all the
kartās are anukta. But this rule only applies when the dhātu is not akarmaka
or when the dhātu doesn’t express gati, jñāna, śabda, or bhojana, because it
will be described in the next sūtra how the aṇi-kartā (prayojya-kartā) becomes
the karma of the ṇy-anta-dhātu in such instances.

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