Naitatathā na kadaścana karturmātṛṇāṃ sutasya ca / Atha yena kriyate kāryaṃ tasya vṛttiṃ prajāgara
“This should never be done; a doer, his mother and his son; now, one should be aware of the character of one by whom work is to be done.”
Structure
Naitatathā na kadaścana kartur mātṛṇām sutasya ca Atha yena kriyate kāryaṃ tasya vṛttiṃ prajāgara
kartur (of the doer) mātṛṇām (of the mothers) sutasya (of the son) ca (and) na (not) kadaścana (at any time) Naitatathā (it is not thus) Atha (then) yena (by whom) kāryaṃ (the work) kriyate (is done) tasya (his) vṛttiṃ (the character) prajāgara (one should carefully observe)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Naitatathā | Naitatathā | indeclinable | — | not like that, not so |
| na | na | indeclinable | — | not, no |
| kadaścana | kadaścana | indeclinable | — | ever, at any time |
| kartur | kartur | noun | genitive · singular · masculine | of the doer, of the one who does |
| mātṛṇām | mātṛṇām | noun | genitive · plural · feminine | of mothers |
| sutasya | sutasya | noun | genitive · singular · masculine | of the son |
| ca | ca | indeclinable | — | and, also |
| Atha | Atha | indeclinable | — | then, therefore |
| yena | yena | pronoun | instrumental · singular | by whom, with which |
| kriyate | kriyate | verb | √kṛ · present passive · third | is done |
| kāryaṃ | kāryaṃ | noun | accusative · singular · neuter | work, thing to be done |
| tasya | tasya | pronoun | genitive · singular | of that one, of him |
| vṛttiṃ | vṛttiṃ | noun | accusative · singular · feminine | behaviour, conduct |
| prajāgara | prajāgara | verb | √jāgṛ · optative · first | one should be awake, be vigilant |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra serves as a poignant reminder of the non-dual nature of reality, as expounded by Ādi Śaṅkarācārya. The caution against considering the doer, his mother, and his son as separate entities echoes the Advaitin emphasis on the ultimate unity of all existence. According to Shankara, the distinctions we make between different beings are mere illusions, and true understanding involves transcending these superficial differences. In his commentary on the Brahma Sutras, Shankara argues that the individual self (jiva) is not fundamentally distinct from the ultimate reality (Brahman). This verse, with its warning against compartmentalizing the doer and his relations, subtly points to the brahman-ātman identity, where the individual's true nature is revealed to be none other than the universal consciousness. By realizing this unity, one overcomes the limited perspectives that lead to suffering and ignorance, achieving instead a profound awareness of the interconnectedness of all beings.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse highlights the importance of understanding the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his Śrī Bhāṣya, emphasizes the dependent nature of the jīva on Īśvara, illustrating that all actions and their consequences are intertwined with the will of the divine. The warning in the verse against considering the doer, his mother, and his son in isolation reflects the Vaiṣṇava view that individual actions have communal and familial implications, ultimately tying back to one's duty (dharma) and devotion to the Lord. Madhvācārya, with his emphasis on the difference (bheda) between the individual soul and God, would interpret this verse as a reminder of the distinct roles and responsibilities within the cosmic order, underscoring the importance of recognizing one's place and duties within the larger divine plan. Thus, the verse encourages a devotional reading, where understanding and fulfilling one's role is seen as a form of service to the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This ancient verse from the Pañcatantra resonates deeply with the modern quest for universal values and practical wisdom. Swami Vivekānanda, in his lectures and writings, often emphasized the importance of recognizing the intrinsic unity and dignity of all human beings, beyond superficial differences. The verse's caution against compartmentalizing the doer, his mother, and his son speaks to Vivekananda's call for a holistic understanding of human relationships and the interconnectedness of society. Similarly, S. Radhakrishnan, in his philosophical works, stresses the need for a balanced approach to life, integrating the individual's aspirations with the broader social and cosmic context. This verse can be seen as an ancient echo of this modern quest for balance and unity, reminding us of the importance of considering the larger implications of our actions and the interconnected roles we play in our families, communities, and the world at large. By embracing this universal perspective, we can cultivate a deeper sense of responsibility, empathy, and wisdom in our daily lives.