na hi duṣṭopi kastvā na medhāvī na cāpi naḥ
“For who are you, nor are you evil nor wise nor not.”
Structure
na hi duṣṭo api kaḥ tvā na medhāvī na cāpi naḥ
na hi (not indeed) duṣṭo (wicked) api (even) kaḥ (who) tvā (you) na (not) medhāvī (intelligent) na (not) cāpi (also) naḥ (us)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duṣṭo | duṣṭaḥ | noun | nominative · singular · masculine | wicked one |
| api | api | indeclinable | — | also, even |
| kaḥ | kaḥ | pronoun | nominative · singular · masculine | who |
| tvā | tvā | pronoun | accusative · singular · masculine | you |
| na | na | indeclinable | — | not |
| medhāvī | medhāvī | noun | nominative · singular · masculine | intelligent one |
| na | na | indeclinable | — | not |
| cāpi | cāpi | indeclinable | — | and also |
| naḥ | naḥ | pronoun | genitive · plural · masculine | of us |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'na hi duṣṭopi kastvā na medhāvī na cāpi naḥ' underscores the non-dual nature of reality, pointing towards the identity of brahman and ātman. According to Shankara, the distinctions between good and evil, wise and ignorant, are mere manifestations of the phenomenal world and do not apply to the ultimate reality. In his commentary on the Brahmasūtras, Shankara explains that the absolute truth transcends all such dualities, and this verse serves as a reminder to look beyond the ephemeral distinctions and seek the eternal, unchanging essence. The negation of attributes like 'duṣṭa' (evil) and 'medhāvī' (wise) hints at the impossibility of describing the ultimate reality through mundane categories, thus guiding the seeker towards the realization of the brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse, when understood through the lens of Vaiṣṇava theology, highlights the relationship between the jīva (individual self) and Īśvara (the Lord). Rāmānujācārya, in his Śrī Bhāṣya, might interpret the negation of attributes as a pointer to the jīva's inherent dependence on Īśvara for its existence and definition. The inability to categorize the self as either 'duṣṭa' or 'medhāvī' underscores the jīva's finite nature and its inability to exist independently of Īśvara. Madhvācārya, on the other hand, could see this verse as an affirmation of the real distinction between the jīva and Īśvara, emphasizing the importance of recognizing one's true nature as a servant of the Lord, thus cultivating bhakti (devotion) as the means to transcend the limited, dualistic understanding of the self.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): The universal applicability of this verse lies in its ability to transcend the boundaries of traditional philosophical and theological interpretations. Swami Vivekānanda, in his lectures on practical Vedānta, might emphasize how this verse encourages individuals to look beyond the surface-level distinctions and categories that we often use to define ourselves and others. It invites us to explore the deeper, universal principles that unite humanity, regardless of our perceived qualities or attributes. S. Radhakrishnan, with his emphasis on the synthetic approach to philosophy, could relate this verse to the contemporary need for a holistic understanding of human nature, transcending the dichotomies that fragment our perception of reality and ourselves, thereby fostering a more inclusive and compassionate worldview.