na hi duṣṭopi kastvāt paro nātyaśobhanaḥ । nāsatāṃ prītimāhātyaṃ na ca māno durāśayaḥ ॥
“For one who is not wicked, there is no one superior; one who is not excessively beautiful does not win the heart of another; nor does pride go to one with a bad intention.”
Structure
na hi duṣṭaḥ api kaḥ tvāt paraḥ na aty-shobhanaḥ | na asatām prīti māhātyam na ca mānaḥ dur-āśayaḥ
na (no) hi (certainly) duṣṭaḥ (wicked person) api (even) kaḥ (who) tvāt (than you) paraḥ (greater) na (not) aty-aśobhanaḥ (very beautiful or excellent one)na (not) asatām (of the wicked) prīti (love) māhātyam (greatness) na (and not) ca (also) mānaḥ (ego) dur-āśayaḥ (with a wicked intention)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duṣṭaḥ | duṣṭaḥ | noun | nominative · singular · masculine | wicked, bad |
| api | api | indeclinable | — | also, even |
| kaḥ | kaḥ | pronoun | nominative · singular · masculine | who, what |
| tvāt | tvāt | indeclinable | — | than you |
| paraḥ | paraḥ | noun | nominative · singular · masculine | greater, superior |
| na | na | indeclinable | — | not |
| aty-shobhanaḥ | atyashobhanaḥ | noun | nominative · singular · masculine | too much pride or arrogance |
| na | na | indeclinable | — | not |
| asatām | asatām | noun | genitive · plural · masculine | of the wicked or unrighteous |
| prīti | prīti | noun | accusative · singular · feminine | love, affection |
| māhātyam | māhātyam | noun | accusative · singular · neuter | greatness, magnanimity |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| mānaḥ | mānaḥ | noun | nominative · singular · masculine | pride, arrogance |
| dur-āśayaḥ | durāśayaḥ | compound | bahuvrīhi · "dūrāśayaḥ" | having a wicked or evil intention |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse illustrates the non-dual nature of reality, where the distinctions of good and bad, beauty and ugliness, are transcended. According to Shankara, the ultimate reality, Brahman, is beyond all dualities. The verse 'na hi duṣṭopi kastvāt paro nātyaśobhanaḥ' suggests that even the concept of wickedness is relative and not absolute. In his commentary on the Brahma Sutras, Shankara explains that the absolute truth, Brahman, is not affected by human notions of good or bad. This verse points to the brahman-ātman identity, where the individual self (ātman) is ultimately one with the universal self (Brahman). By realizing this identity, one transcends the limitations of the ego and experiences the unity of all existence. As Shankara notes in his Upadesasahasri, the knowledge of Brahman is the means to attain liberation from the cycle of birth and death.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse highlights the importance of devotion and self-surrender in the Vaiṣṇava tradition. According to Ramanuja, the relationship between the individual self (jīva) and the Supreme Lord (Īśvara) is one of dependence and surrender. The verse 'na asatām prīti māhātyam' suggests that true devotion and love can only be experienced when one is free from worldly desires and attachments. In his commentary on the Bhagavad Gita, Ramanuja explains that the Lord's grace is not limited by human notions of good or bad, but is available to all who surrender to Him with devotion. This verse emphasizes the need for self-purification and the cultivation of virtues such as humility and compassion, in order to experience the love and grace of the Lord. As Madhva notes in his Anuvyakhyana, the Lord's love is not limited by human conceptions, but is available to all who approach Him with a sincere and devoted heart.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a profound message for contemporary life, emphasizing the importance of self-awareness, humility, and compassion. According to Swami Vivekananda, the verse 'na māno dur-āśayaḥ' suggests that true strength and courage come not from pride or arrogance, but from a deep sense of humility and service to others. In his lectures on the Bhagavad Gita, Vivekananda explains that the ideal of non-dualism is not just a philosophical concept, but a practical approach to life, where one sees the unity and interconnectedness of all existence. This verse encourages us to cultivate a sense of empathy and understanding towards others, recognizing that everyone has their own unique struggles and challenges. As Radhakrishnan notes in his book 'The Hindu View of Life', the message of this verse is one of universal love and compassion, where we see the divine in every human being, and strive to serve and uplift each other.