Na hi duṣṭopi kas tveva na ca sādhus tathaiva kaḥ । Anekadhā hi dharmeṇa miśraḥ sajjanam arjuna ।
“For there is no one who is entirely evil or entirely good; everyone is mixed, being bound by various aspects of dharma, Arjuna.”
Structure
Na hi duṣṭo api kaḥ tveva na ca sādhus tathaiva kaḥ, anekadhā hi dharmeṇa miśraḥ sajjanam arjuna
arjuna (Arjuna) sajjanam (good people) anekadhā (in many ways) hi (indeed) dharmeṇa (with dharma) miśraḥ (mixed) , na hi (not indeed) duṣṭo (wicked) api (even) kaḥ (who) tveva (such) , na ca (and not) sādhus (righteous) tathaiva (such) kaḥ (who)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not |
| hi | Hi | indeclinable | — | indeed |
| duṣṭo | Duṣṭa | noun | nominative · singular · masculine | wicked person |
| api | Api | indeclinable | — | also |
| kaḥ | Kaḥ | pronoun | nominative · singular · masculine | who |
| tveva | Tveva | indeclinable | — | certainly |
| na | Na | indeclinable | — | not |
| ca | Ca | indeclinable | — | and |
| sādhuḥ | Sādhuḥ | noun | nominative · singular · masculine | good person |
| tathaiva | Tathaiva | indeclinable | — | similarly |
| kaḥ | Kaḥ | pronoun | nominative · singular · masculine | who |
| anekadhā | Anekadhā | indeclinable | — | in many ways |
| hi | Hi | indeclinable | — | indeed |
| dharmeṇa | Dharmeṇa | noun | instrumental · singular · masculine | by dharma |
| miśraḥ | Miśraḥ | noun | nominative · singular · masculine | mixed |
| sajjanam | Sajjanam | noun | accusative · singular · neuter | good people |
| arjuna | Arjuna | noun | nominative · singular · masculine | Arjuna |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, suggesting that the dichotomy between good and evil is a superficial distinction. Shankara's commentary on the Bhagavad Gītā emphasizes the transient and impermanent nature of worldly attributes, pointing towards the ultimate reality of brahman-ātman identity. In his interpretation of this verse, Shankara would likely argue that the mixed nature of human beings (anekadhā hi dharmeṇa miśraḥ) is a reflection of the complex interplay between the individual self (jīva) and the ultimate reality (brahman). The acknowledgment that no one is entirely evil or entirely good implies a deeper, unchanging essence that transcends such dualities, hinting at the non-dual (advaita) nature of reality. This understanding encourages the seeker to look beyond the surface level of human behavior and strive for self-realization, recognizing the inherent unity of all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava perspective on this verse highlights the complex relationship between the individual soul (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya, in his commentary on the Bhagavad Gītā, would likely interpret this verse as underscoring the inherent dependence of the jīva on Īśvara, emphasizing that even the mixed nature of human beings is a manifestation of the Lord's will. This dependence is not one of complete determinism but rather an interplay where the Lord's grace (prasāda) is necessary for the jīva to overcome its inherent limitations and strive towards spiritual growth. The recognition that no one is purely good or evil serves as a reminder of the necessity for devotion (bhakti) and surrender to the Lord, acknowledging His omnipresence and role in guiding the jīva towards liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would interpret this verse as a call to practical action and service, emphasizing the universal message of selflessness and compassion. In his lectures and writings, Vivekānanda often stressed the importance of recognizing and transcending the dualities that divide humanity, advocating for a holistic approach to life that integrates spiritual seeking with practical service to others. This verse, with its message that everyone is a mix of good and evil, would be seen as a prompt to move beyond judgment and embrace the inherent unity and dignity of all human beings. Rādhākrishnan, echoing this sentiment, would likely highlight the importance of education and the development of critical thinking in recognizing the complex, multifaceted nature of human existence, encouraging individuals to strive for a balanced and compassionate worldview that seeks to understand and uplift the whole of humanity.