yat yat karote pāpaṃ naśyati tat-kadācid-api । nāyaṃ loko 'sti yasya kṛtaṃ pāpaṃ naśyati ॥
“Whatever sin a doer does, it perishes only after some time; there is no place where the effects of sins done are completely destroyed.”
Structure
yat yat karote pāpaṃ tat kadācid api naśyati nāyam loko asti yasya kṛtam pāpaṃ naśyati
yasya (of whom) kṛtam (done) pāpaṃ (sin) naśyati (destroys) tat tat (that) pāpaṃ (sin) karote (commits) kadācid api (even at any time) na (not) naśyati (destroys) ayam (this) loko (world) asti (exists) yasya (of whom) kṛtam (done) pāpaṃ (sin) naśyati (destroys)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| yat | yat | pronoun | nominative · neuter · neuter | whatever |
| yat | yat | pronoun | accusative · neuter · neuter | whatever |
| karote | karote | verb | √kṛ · present · third | he does |
| pāpaṃ | pāpaṃ | noun | accusative · singular · neuter | sin |
| tat | tat | pronoun | nominative · neuter · neuter | that |
| kadācid | kadācid | indeclinable | — | ever, at any time |
| api | api | indeclinable | — | also, even |
| naśyati | naśyati | verb | √naś · present · third | perishes |
| nāyam | nāyam | particle|compound | — | there is not this |
| loko | loko | noun | nominative · singular · masculine | world |
| asti | asti | verb | √as · present · third | is |
| yasya | yasya | pronoun | genitive · singular · masculine | of whom |
| kṛtam | kṛtam | verb | √kṛ · past participle | done |
| pāpaṃ | pāpaṃ | noun | nominative · singular · neuter | sin |
| naśyati | naśyati | verb | √naś · present · third | perishes |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Bhagavad Gītā underscores the transient nature of sin and its effects, which, according to Advaita Vedānta, ultimately points to the non-dual reality of Brahman. Shankara, in his commentary on the Gītā, highlights that the performance of actions, whether sinful or virtuous, binds the individual to the cycle of karma. However, the realisation of the Self (Ātman) as identical with the ultimate reality (Brahman) is what liberates one from this cycle. The verse 'yat yat karote pāpaṃ naśyati tat-kadācid-api' suggests that even the effects of sin eventually perish, implying the impermanence of all worldly phenomena. This impermanence is a cue for the seeker to turn towards the eternal and unchanging Brahman-Ātman, thus underscoring the non-dual reading of this verse. As Shankara would reason, the focus should be on realising one's true nature as Ātman, which is beyond the ephemeral effects of karma.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is understood within the context of the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Gītā, interprets the verse as emphasizing the importance of devotion to Īśvara as a means to transcend the bondage of karma, including sin. The effects of sin, though they may seem to have a lasting impact, are ultimately under the control of Īśvara, who can mitigate or remove them based on the devotion and surrender of the jīva. The statement 'nāyam loko 'sti yasya kṛtaṃ pāpaṃ naśyati' is seen as an affirmation of the doctrine of divine grace, where the Lord's mercy can redeem even the most sinful. This verse thus encourages the jīva to seek refuge in Īśvara, recognizing that true liberation from the cycle of sin and its effects comes through devotion and surrender to the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures of Neo-Vedānta, interpreted this verse in the context of its universal and practical application to modern life. According to them, the verse highlights the principle of karma and its implications for individual and societal well-being. The idea that 'whatever sin a doer does, it perishes only after some time' is seen as an encouragement for individuals to strive for moral integrity and responsibility, knowing that their actions have consequences. Vivekānanda, in his lectures, often emphasized the importance of self-control and the avoidance of harmful actions, not just for personal liberation but for the betterment of society. Rādhākrishnan, similarly, viewed this verse as underscoring the human quest for a moral order, where the acknowledgment of the effects of sin serves as a call to ethical living and spiritual growth. This Neo-Vedāntic interpretation makes the verse relevant to contemporary ethical and moral discussions, encouraging individuals to adopt a lifestyle that promotes harmony and well-being for all.