na pravekṣyam adṛṣṭvā nāadṛṣṭvā nopadravaḥ . dṛṣṭvā ca yaḥ pravekṣyo vidyāt sat svid āgataḥ ॥
“One should not enter without seeing, nor should one cause trouble without seeing; and having seen, one should know whether it is right to enter.”
Structure
na pravekṣyam adṛṣṭvā nā adṛṣṭvā na upadravaḥ dṛṣṭvā ca yaḥ pravekṣyo vidyāt sat svid āgataḥ
na (not) upadravaḥ (harm) adṛṣṭvā (without seeing) pravekṣyam (one should enter)nā (not) adṛṣṭvā (without seeing) na (not) pravekṣyam (one should enter)dṛṣṭvā (having seen) ca (and) yaḥ (who) sat (good) svid (own) āgataḥ (has come) vidyāt (let know) pravekṣyo (to enter)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| pravekṣyam | pravekṣyam | verb | √kṣam · laṣya-future · third | one should enter |
| adṛṣṭvā | adṛṣṭvā | indeclinable | — | without having seen |
| nā | nā | indeclinable | — | and not |
| adṛṣṭvā | adṛṣṭvā | indeclinable | — | without having seen |
| na | na | indeclinable | — | and not |
| upadravaḥ | upadravaḥ | noun | nominative · singular · masculine | harm |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| ca | ca | indeclinable | — | and |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| pravekṣyo | pravekṣyo | verb | √kṣam · laṣya-future · third | should enter |
| vidyāt | vidyāt | verb | √vid · liṅ-optative · third | may know |
| sat | sat | indeclinable | — | good|proper |
| svid | svid | indeclinable | — | indeed|certainly |
| āgataḥ | āgataḥ | noun | nominative · singular · masculine | has come |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra is illuminating when considered through the lens of non-dualism. According to Shankara, the concept of 'seeing' before entering can be metaphorically understood as the introspection necessary to realize the Self. The caution against causing trouble without seeing reflects the importance of understanding the true nature of reality, where the distinctions between the seer, the seen, and the act of seeing dissolve. This understanding aligns with the Brahmasūtra (1.1.1), where Shankara comments on the identity of brahman and ātman, emphasizing that all existence is a unified, undivided whole. The directive to 'know whether it is right to enter' after seeing implies discernment, which, in the context of Advaita Vedānta, means recognizing the illusory nature of the world (māyā) and striving for the realization of one's true Self (ātman), which is ultimately not separate from brahman. This realization leads to liberation from the cycle of birth and death.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava perspective, particularly through the lens of Rāmānujācārya's Viśiṣṭādvaita Vedānta, this verse can be seen as emphasizing the importance of prudent action guided by devotion to Īśvara. Rāmānuja would likely interpret 'seeing' as the process of discerning the will of God in one's life. The caution against entering without seeing or causing trouble without seeing can be understood as the necessity of aligning one's actions with divine will. The phrase 'and having seen, one should know whether it is right to enter' underscores the idea that true knowledge (vidyā) of the Divine and its will is essential for making decisions that are in harmony with Īśvara's plan. This aligns with Rāmānuja's emphasis on prapatti, or surrender to God, as a means to attain mokṣa, where the individual self (jīva) recognizes its dependence on and connection to the Supreme Self (Īśvara).
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, when seen through the eyes of Neo-Vedānta thinkers like Swami Vivekānanda and S. Radhakrishnan, offers profound practical wisdom for contemporary life. Swami Vivekānanda, in his lectures on practical Vedānta, emphasized the importance of self-awareness and discernment in action. The directive to 'not enter without seeing' can be interpreted as the necessity for mindfulness and awareness in all aspects of life. The warning against causing trouble without seeing reflects the importance of empathy and understanding in our interactions with others. The final phrase, 'and having seen, one should know whether it is right to enter,' suggests the importance of reflection and ethical consideration in decision-making. This aligns with Vivekānanda's call for individuals to be active participants in their spiritual growth and to strive for self-realization, not just as a means to personal liberation but also as a way to contribute positively to society. Radhakrishnan, with his emphasis on the universal and the role of reason in spiritual life, would likely see this verse as a call to cultivate a deeper understanding of oneself and the world, leading to a more harmonious and just society.