naitat kutasanayā kartum-arhasi rājaputrasya hatasya yat kṛtam . athavā tvam-eva kartāsi kim-nyā kartum-arhati .
“You should not blame her; she did what was done to the prince, or else you yourself would have done it, no one else could have done it.”
Structure
na itat kutasanayā kartum arhasi rājaputrasya hatasya yat kṛtam athavā tvam eva kartāsi kim anyā kartum arhati
na (no) itat (this) yat (what) kṛtam (has been done) hatasya (of the killed) rājaputrasya (prince) kutasanayā (by Kutasanā) kartum (to do) arhasi (you should do) athavā (or) tvam (you) eva (alone) kartāsi (are the doer) kim (why) anyā (else) kartum (to do) arhati (is able)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| itat | itat | pronoun | accusative · neuter singular · neuter | this |
| kutasanayā | kutasanayā | compound | tatpuruṣa · "kutasa + nayā" | by a foster-child or as a foster-child |
| kartum | kartum | verb | √kṛ · infinitive | to do |
| arhasi | arhasi | verb | √arh · present · second | you are able or ought to |
| rājaputrasya | rājaputrasya | compound | tatpuruṣa · "rāja + putrasya" | of the prince |
| hatasya | hatasya | verb participle | — | of the one who has been killed |
| yat | yat | pronoun | accusative · neuter singular · neuter | what |
| kṛtam | kṛtam | verb participle | — | has been done |
| athavā | athavā | indeclinable | — | or |
| tvam | tvam | pronoun | nominative · singular · masculine | you |
| eva | eva | indeclinable | — | indeed |
| kartāsi | kartāsi | verb | √kṛ · present · second | you do |
| kim | kim | indeclinable | — | what |
| anyā | anyā | adjective | — | other |
| kartum | kartum | verb | √kṛ · infinitive | to do |
| arhati | arhati | verb | √arh · present · third | is able or ought to |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Pañcatantra offers a nuanced exploration of the nature of reality and agency. In his commentary on the Brahma Sutras, Shankara discusses the concept of 'kutasanayā,' or the fault-finding tendency, as an impediment to self-realization. The verse highlights how blaming others for actions is misguided, as it overlooks the inherent unity of all existence. By asking 'kim anyā kartum arhati' (who else could have done it?), the verse points to the ultimate reality where the distinctions between subject and object, or doer and action, dissolve. This dissolution is akin to the Advaitic notion of brahman-ātman identity, where the individual self (ātman) is revealed to be non-different from the ultimate reality (brahman). Shankara's reasoning in his commentary on the Taittiriya Upanishad, particularly in the section on the 'bhrguvallī,' where he discusses the importance of introspection and self-inquiry, resonates with the message of this verse, emphasizing the futility of externalizing blame and the need to turn inward for true understanding.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Bhagavad Gītā, discusses the concept of 'prarabdha karma,' or the karma that has begun to bear fruit. The actions done to the prince, as mentioned in the verse, can be seen as a manifestation of prarabdha karma. The instruction not to blame ('naitat kutasanayā kartum arhasi') reflects the Vaiṣṇava emphasis on surrendering to the will of Īśvara and recognizing that all events, including those that seem negative, are part of the divine plan. Madhvācārya, in his works, would likely view the phrase 'tvam eva kartāsi' (you yourself would have done it) as underscoring the doctrine of 'niyati,' or divine ordination, where every action and event is predetermined by the Supreme. Thus, blaming others or oneself is seen as ignorance of the true nature of reality and the jīva's place within it.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse from the Pañcatantra resonates deeply with the modern or neo-Vedāntic emphasis on the universal and practical application of spiritual principles. Swami Vivekānanda, in his lectures and writings, often highlighted the importance of self-reflection and the dangers of externalizing blame or responsibility. The phrase 'naitat kutasanayā kartum arhasi' can be seen as a call to introspection, encouraging the individual to look within rather than pointing fingers at others. Vivekānanda's concept of 'ātman' as the core of every individual, which he discussed extensively in his work 'Raja Yoga,' aligns with the idea that true understanding and growth come from acknowledging one's own role and responsibility in every situation. Similarly, S. Radhakrishnan, in his philosophical works, emphasized the importance of realizing one's true nature and the interconnectedness of all existence. The universal message of this verse, encouraging personal responsibility and self-awareness, finds echo in Radhakrishnan's writings on the need for a holistic and inclusive worldview that transcends narrow boundaries of blame and guilt.