na hi duṣṭopi kaḥ paśyed dṛṣṭo hi mahatāmṛṣi
“For even an evil person should not be looked at with disdain, for a wise and great person has seen him.”
Structure
na hi duṣṭo api kaḥ paśyet dṛṣṭo hi mahatām ṛṣi
na hi (no, not) kaḥ (who) api (even) duṣṭo (wicked person) paśyet (should see) hi (for) mahatām (of great men) ṛṣi (the seer) dṛṣṭo (has been seen)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duṣṭo | duṣṭo | verb | √duṣ · past participle · third | corrupted, wicked |
| api | api | indeclinable | — | also, even |
| kaḥ | kaḥ | pronoun | nominative · singular · masculine | who |
| paśyet | paśyet | verb | √paś · optative · third | may see |
| dṛṣṭo | dṛṣṭo | verb | √dṛś · past participle · third | seen |
| hi | hi | indeclinable | — | for, indeed |
| mahatām | mahatām | noun | genitive · plural · masculine | of the great ones |
| ṛṣi | ṛṣi | noun | nominative · singular · masculine | seer, sage |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Subhāṣitas underscores the fundamental non-dual nature of reality, echoing the principles found in the Upaniṣads and the Brahmasūtras. According to Śaṅkara, the distinction between the evil and the wise, the duṣṭa and the mahatām ṛṣi, dissolves when one recognizes the ultimate reality of Brahman. The phrase 'dṛṣṭo hi mahatām ṛṣi' suggests that even the evil person is seen or regarded by the wise, implying an inherent unity and equality among all beings. This view is consistent with Śaṅkara's commentary on the Brahmasūtras, where he argues that the ātman, or the individual self, is ultimately identical with Brahman, the universal Self. Therefore, the verse points to the brahman-ātman identity, encouraging the listener to transcend superficial judgements and recognize the deeper, non-dual reality that underlies all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as a testament to the compassionate and inclusive nature of the divine. The statement that even an evil person should not be looked at with disdain because a wise and great person has seen him reflects the idea that Īśvara, the personal God, sees and relates to all jīvas (individual souls) with love and care. Rāmānujācārya's concept of 'śeṣa-śeṣi bhāva,' or the relationship between the master (Īśvara) and the servant (jīva), is relevant here, as it emphasizes the mutual and loving interaction between God and the individual souls. This verse thus reminds the devotee of the importance of cultivating a similar attitude of compassion and acceptance towards all beings, recognizing that each is seen and valued by the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, would interpret this verse as a call to recognize the inherent divinity in every human being, regardless of their external actions or character. Vivekānanda often emphasized the importance of service to humanity as a means of realizing the divine, and this verse supports that view by suggesting that even those we might consider 'evil' have been seen and valued by the wise. In his lectures and writings, Vivekānanda frequently cited the Upaniṣads and other Indian scriptures to advocate for a universal and practical application of spirituality, one that promotes social justice, equality, and compassion. Similarly, S. Rādhākrishnan, in his philosophical works, highlighted the importance of fostering a sense of human unity and the need to overcome superficial distinctions. This verse, therefore, serves as a reminder of our shared humanity and the need to approach each other with understanding and respect, recognizing the deeper, universal values that unite us.