na hi kalyāṇa-hitāyaṃ vedaiḥ saṃśitam |
“For this is not declared by the Vedas to be for the good of the virtuous.”
Structure
na hi kalyāṇa hitāyaṃ vedaiḥ saṃśitam
na (not) hi (for) kalyāṇa (auspicious) hitāya (for the sake of) aṃ (this) vedaiḥ (by Vedas) saṃśitam (prescribed)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for|indeed |
| kalyāṇa | kalyāṇa | adjective | — | good|welfare |
| hitāya | hitāya | noun | dative · singular · masculine | for the sake of |
| vedaiḥ | vedaiḥ | noun | instrumental · plural · masculine | by the Vedas |
| saṃśitam | saṃśitam | verb | √śī · past participle · third | it is declared|stated |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, na hi kalyāṇa-hitāyaṃ vedaiḥ saṃśitam, underscores the idea that the ultimate good or the highest virtue is not something that can be dictated or constrained by the Vedas. According to Shankara, the Vedas are authoritative in guiding us toward the realization of the ultimate reality, Brahman. However, the text suggests that the path to this realization is not limited by the prescriptions of the Vedas themselves. This interpretation aligns with the non-dual (Advaita) perspective, where the realization of the identity of the individual self (ātman) with the universal self (Brahman) is the ultimate goal. In his commentary on the Brahma Sutras (BS 1.1.4), Shankara discusses the role of the Vedas in understanding Brahman, emphasizing that while they provide a means to this understanding, the ultimate reality transcends textual boundaries. Thus, this verse points to the limitations of scriptural authority in defining what is truly beneficial for the pursuit of spiritual enlightenment, hinting at the direct experience of Brahman-ātman identity as the supreme good.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as emphasizing the importance of devotion and personal relationship with Īśvara (the Supreme Lord). Rāmānuja's philosophy, known as Viśiṣṭādvaita Vedānta, highlights the qualified non-duality between the individual self (jīva) and Īśvara. This verse, by stating that the ultimate good is not strictly defined by the Vedas, suggests that the path to salvation or the highest good (kalyāṇa) involves a personal, devotional approach to Īśvara. This is in line with Rāmānuja's interpretation of the Bhagavad Gītā, where the ultimate goal is to attain loving devotion (bhakti) towards the Lord. Madhvācārya, representing the Dvaita tradition, might interpret this verse as highlighting the distinction between the Lord and the individual souls, emphasizing that the good (hitāya) of the virtuous is ultimately determined by their relationship with Īśvara, which is mediated through devotion and scripture.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in the Neo-Vedānta movement, would likely interpret this verse as a call to universalism and the practical application of spiritual principles in contemporary life. Vivekānanda, in his lectures and writings, often emphasized the importance of realizing one's true nature and the potential for human growth and perfection. He would see this verse as underscoring the idea that true virtue and the highest good are not confined to dogmatic interpretations of scripture but are to be found in the direct experience of the divine within each individual. This aligns with his message of universal acceptance and the importance of personal experience over mere scriptural adherence. Rādhākrishnan, with his philosophical background, might further elaborate on how this verse reflects the dynamic and evolving nature of human understanding and spirituality, suggesting that the path to the highest good is one of continuous self-discovery and realization, unfettered by rigid textual interpretations.