na hi duṣṭapravṛttasya praśaṃsā kāryeti matvā, prabodhanārtham .
“For one with evil intentions, no praise should be done thinking that it is for giving instructions.”
Structure
na hi duṣṭa-pravṛttasya praśaṃsā kāryā iti matvā prabodhana-ārtham
matvā (considering) na hi (not indeed) duṣṭa-pravṛttasya (of one who has a bad tendency) praśaṃsā (praise) kāryā (should be done) iti (thus) prabodhana-ārtham (for the purpose of admonition)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duṣṭa | duṣṭa | noun | genitive · singular · masculine | of a wicked or evil person |
| pravṛttasya | pravṛttasya | noun | genitive · singular · masculine | of one who has started or undertaken |
| praśaṃsā | praśaṃsā | noun | nominative · singular · feminine | praise |
| kāryā | kāryā | noun | nominative · singular · feminine | should be done |
| iti | iti | indeclinable | — | thus, saying |
| matvā | matvā | indeclinable | — | thinking, considering |
| prabodhana | prabodhana | noun | accusative · singular · neuter | awakening, rousing |
| ārtham | ārtham | noun | accusative · singular · masculine | for the sake of, purpose |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the futility of praising one with evil intentions, as it suggests that true knowledge and understanding cannot be imparted through flattery or praise. According to Śaṅkarācārya, the ultimate reality, Brahman, is beyond human praise or criticism. In his commentary on the Brahma Sutras, Śaṅkara emphasizes that the Self (Ātman) is not something that can be instructed or taught through external means, but rather it is a matter of direct experience. This verse points to the identity of Brahman and Ātman, implying that true understanding can only arise from within, unencumbered by external influences such as praise or blame. By warning against praising the wicked, the verse encourages the seeker to look inward, away from the fleeting and illusory world of human opinions, and toward the timeless and unchanging reality of the Self.
Vaiṣṇava tradition (Rāmānujācārya): This verse highlights the importance of discernment in one's interactions with others. Rāmānujācārya would likely interpret this verse as a warning against compromising one's values and principles by praising those who act contrary to dharma. In his Śrī Bhāṣya, Rāmānuja emphasizes the importance of cultivating devotion to Īśvara (the Supreme Lord) and recognizing the inherent dependence of the jīva (individual self) on Īśvara. By refraining from praising the wicked, one avoids perpetuating adharma and instead upholds the principles of righteousness, thereby maintaining a pure and sincere relationship with Īśvara. This verse can be seen as encouraging the devotee to remain steadfast in their commitment to dharma, even in the face of adversity or temptation, and to trust in the ultimate justice and providence of Īśvara.
Neo-Vedānta (Swami Vivekānanda): This verse offers a timeless and universal message about the importance of integrity and authenticity in our interactions with others. Swami Vivekānanda, in his lectures and writings, often emphasized the need to cultivate inner strength, courage, and conviction in the face of adversity. He would likely interpret this verse as a call to stand firm in one's values and principles, rather than compromising them for the sake of expediency or personal gain. In his speech 'The Message of Vivekānanda', he urges individuals to be truthful and transparent in their dealings with others, and to avoid flattery or insincerity. By applying the principle enunciated in this verse to contemporary life, we can foster a more honest, compassionate, and just society, where individuals are empowered to express themselves authentically and live in harmony with others, without fear of repercussions or judgment.