na hi duṣṭavacaḥ śāstraṃ na duṣṭo arthavādinaḥ ।
“For a scripture does not become corrupt on account of a corrupt verse nor does a well-reasoned discussion become corrupt on account of a corrupt disputant.”
Structure
na hi duṣṭa-vacaḥ śāstraṃ na duṣṭaḥ arthavādinaḥ
na hi (not indeed) duṣṭa-vacaḥ (whose words are bad) śāstraṃ (a scripture) na (not) duṣṭaḥ (bad) arthavādinaḥ (one who speaks sense)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duṣṭa | duṣṭa | adjective | — | corrupt, faulty |
| vacaḥ | vacaḥ | noun | nominative · singular · neuter | speech, scripture |
| śāstraṃ | śāstraṃ | noun | nominative · singular · neuter | treatise, scripture |
| na | na | indeclinable | — | not |
| duṣṭaḥ | duṣṭaḥ | adjective | — | corrupt, faulty |
| arthavādinaḥ | arthavādinaḥ | noun | nominative · singular · masculine | one who speaks meaninglessly or improperly |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse resonates deeply with the non-dual understanding of reality, as it underscores the idea that the intrinsic value of a scripture or a well-reasoned discussion is not tainted by the imperfections of its proponents or interpreters. Shankara's commentary on the Brahmasutras emphasizes the distinction between the absolute truth (Brahman) and the Relative truth (vyavahāra), suggesting that just as the moon's reflection in a lake is not affected by the ripples on the water's surface, the truth of a scripture remains untainted by the flaws of its exponents. This verse supports the Advaitic notion of the brahman-ātman identity, where the ultimate reality is untouched by the dualistic, ephemeral nature of the world, including the imperfections of human understanding and communication.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as highlighting the importance of devotion (bhakti) and the discriminative intellect (viveka) in discerning the truth. Rāmānujācārya, in his commentary on the Brahmasutras, emphasizes the personal aspect of the ultimate reality (Īśvara), underscoring the relationship between the individual soul (jīva) and God. This verse, in the context of Vaiṣṇava thought, reminds the devotee that even if a scripture or a discussion is tainted by the imperfections of its human agents, the truth of Īśvara's grace and the path to mokṣa remain untainted. It encourages the devotee to seek the essence of the teaching, beyond the human frailties of its messengers, fostering a deeper connection with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse finds a resonant echo in the modern interpretation of Vedānta, particularly through the lens of universalism and practical application. Swami Vivekānanda, in his lectures and writings, frequently emphasized the importance of looking beyond the superficial flaws in religious teachings and practices to find the underlying, eternal truths that unite humanity. He advocated for a holistic understanding that appreciates the diversity of human experience while recognizing the universal principles that govern existence. This verse supports Vivekānanda's call for a revival of the spiritual dimensions of life, encouraging individuals to delve deeper into the essence of scriptures and philosophical discussions, thereby transcending the limitations and corruptions that may have crept in over time, and connecting with the profound, transformative truths they contain.