Śrīmad-Bhāgavatam 10.85.4
Blended reading (Sanskrit + English inline)
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yatra-yena-yataḥ-yasya-yasmai
—
where, by whom, from whom, of whom, for whom
A fivefold relative pronoun cascade — locative, instrumental, ablative, genitive, dative. The Sanskrit grammar itself enacts the doctrine: every case-relation a thing can have, it has only with respect to Bhagavān.
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bhagavān
—
the Personality of Godhead
Six-opulence Lord. Gauḍīyas insist the word bhagavān is not a generic divine title — it names personal, relational completeness, and Kṛṣṇa is svayam bhagavān (SB 1.3.28), the very source of the term.
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pradhāna-puruṣa
—
of nature and its lord
Compound: pradhāna (material nature) + puruṣa (the cosmic Lord, Mahā-Viṣṇu). Vasudeva names the dual aspect: Kṛṣṇa is both the substrate of creation and the One who lies upon the causal ocean and impregnates it.
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īśvaraḥ
—
the supreme controller
From √īś, 'to rule'. Of the many possible 'controllers' in Vedic literature, the Bhāgavatam uses īśvara with precision: there is no second īśvara in the absolute sense — īśvaraḥ paramaḥ kṛṣṇaḥ (Brahma-saṁhitā 5.1).
To casual observers the known world appears to be produced by many different agents. A good indication of this conception is language itself, which traditional Sanskrit grammarians explain as reflecting the visible diversity of nature. In the standard Sanskrit grammar taught by the sage Pāṇini, the verb, expressing action, is taken to be the essential core of a sentence, and all the other words function in relation to it. Nouns, for example, are put into any of several cases to show their particular relationship to the verb in a sentence. These relationships of noun to verb are called kārakas, namely the relations of subject ( kartā, “who does”), object ( karma, “what is done”), instrument ( karaṇa, “by which”), recipient ( sampradāna, “for or toward which”), source ( apadāna, “from or because of which”) and location ( adhikaraṇa, “in which”). Apart from these kārakas, nouns may also sometimes point to other nouns in a possessive sense, and there are also various kinds of adverbs of time, place and manner. But although language thus seems to indicate the activity of many separate agents in the manifest creation, the deeper truth is that all grammatical forms refer first of all to the Supreme Personality of Godhead. In this verse Vasudeva makes this point by glorifying his two exalted sons in terms of the different grammatical forms.
"You are this universe, as it is caused by you." This verse is in the singular since the two act as one. "Wherever objects such as pot or cloth exist, by whatever cause they exist, from whatever they arise, whatever they belong to, to whomever the objects are given, whatever objects are given, in whatever manner they exist, in whatever time they exist, is the effect of you, the Lord, the lord of the pradhana and purusa."
He shows how they are the root form. Saṅkarṣaṇa is included in Kṛṣṇa in this statement and thus the singular is used. Vasudeva praises Kṛṣṇa in three verses. Idam refers to Vaikuṇṭha made the svarūpa-śakti, jīvas made of taṭastha-śakti and the universe made of bahiraṅga-śakti. Kṛṣṇa (bhagavān) within whom the spiritual world, material world and jīvas exist id directly shelter (īśvaraḥ) of pradhāna and puruṣas mentioned, since Kṛṣṇa is the shelter of everything, being the root form. Yatra (in whom everything exists) indicates that the Lord manifests himself as the supreme shelter of unlimited śaktis such as the ādhāra-śakti (containing energy) which are part of your eternal svarūpa. Yasya expresses his relationship with designated objects. Without that relationship all objects are like flowers in the sky (insubstantial). Yena indicates the Lord as the active cause and yataḥ indicates source. Yasmai indicates “for whom this exists, being suitable for his pastime.” Yad yat indicates that the Lord is non-different from the material, spiritual worlds and jīvas because he is one with his material and spiritual energies. Yathā yadā indicates his śakti or method and time, by which he manifests everything in a certain way and at a certain time. Śrīdhara Svāmī explains action by quoting from Śloka-vattika (343.2) of Kumarīla Bhaṭta: karoti kriyamāṇena na kaścit karmaṇā vinā bhavaty arthasya kartā ca karoteḥ karma jayate karoty arthasy yaḥ kartā bhavituḥ sa prayojakaḥ bhavitā tam apekṣyatha prayojaytvaṁ prapadyate One cannot do anything without an object of action upon which action is undertaken. (Action should have a purpose.) The agent of the action of being (for instance clay pot) turns into the object of making (he makes a pot). The agent of making (he) is the causal agent for the agent of being (clay pot). In contrast with the causal agent, the agent of being turns into the causal object (pot). In other words a person turns clay into a pot.
Idam means the visible universe. You are bhagavān, lord of pradhāna and the puruṣa. Instead of addressing Kṛṣṇa as “you” he calls him bhagavān out of great respect. Or he explains Kṛṣṇa’s supreme position. As Bhagavān you are the Lord of even the greatest puruṣa since you show unlimited powers.
Picture the screen on which a film plays: every scene appears within it, by its light, from its surface, and resolves back into it. Vasudeva says Bhagavān is the where, the how, the from-which, the for-whom — five prepositions all collapsed into one Person.
My note
Source: vedabase.io