na hi duṣṭopi duṣyati cauryādibhiryathā loke
“Just as even a virtuous person is discredited by theft and the like, so too a base person becomes discredited among people due to their very nature.”
Structure
na hi duṣṭo api duṣyati cauryādibhir yathā loke
loke (in the world) yathā (as) cauryādibhir (by theft etc.) duṣṭo (a good person) api (even) na hi (not indeed) duṣyati (becomes corrupted)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duṣṭo | duṣṭo | noun | nominative · singular · masculine | one who is corrupted or wicked |
| api | api | indeclinable | — | also, even |
| duṣyati | duṣyati | verb | √duṣ · present · third | becomes corrupted |
| cauryādibhir | cauryādibhir | compound | tatpuruṣa · "cauryādayeṣāṃ" | by thieves and the like |
| yathā | yathā | indeclinable | — | as, in the manner that |
| loke | loke | noun | locative · singular · masculine | in the world |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the concept of the illusory nature of the external world and the inherent tendencies that define an individual's character. According to Shankara, the emphasis on 'duṣṭo api' highlights the universality of the human condition, where even those considered base can be further discredited by their actions. This reading points towards the non-dual reality, where the true self, the ātman, is untouched by such worldly stains. The focus on 'cauryādibhir' (theft and the like) illustrates how actions rooted in ignorance (avidyā) lead to further entanglement in the cycle of suffering. In his commentary on the Brahmasūtras, Shankara expounds on the necessity of recognizing the distinction between the Self and the not-Self, echoing the sentiment of this verse in its implication that true understanding lies beyond the realm of moral dualities.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse, when viewed through the lens of Vaiṣṇava theology, particularly by Rāmānujācārya, emphasizes the concept of prapatti or surrender to a higher power. The idea that even a virtuous person can be discredited by certain actions, and a base person further so, points to the inherent flaw in relying solely on personal virtue for spiritual progress. Ramanuja would likely interpret this verse as underscoring the need for bhakti, or devotion, to transcend the limitations of human character. The relationship between the jīva (individual soul) and Īśvara (the Lord) is pivotal, where recognizing one's inherent flaws and surrendering to Īśvara offers a path to redemption and spiritual growth. This verse, in the context of Vaiṣṇava thought, serves as a reminder of the importance of humility and the pursuit of a devotional path.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in daily life. This verse, with its message on the universal nature of character and action, resonates with Vivekānanda's call for self-improvement and service to humanity. He might interpret 'na hi duṣṭopi duṣyati' as a call to recognize the potential for growth and change within every individual, regardless of their current state. The focus on actions like 'cauryādibhir' as factors that further discredit an individual highlights the importance of ethical living and personal integrity. In contemporary terms, this verse can be seen as advocating for a self-reflective approach to personal and societal issues, encouraging individuals to strive for moral excellence not just for personal growth but for the betterment of society as a whole, echoing the sentiments found in Vivekānanda's works on the importance of living a life of service and virtue.