na khalv-asau māṃsa-haraḥ paroṣa-hā nato 'bhinighātinaḥ
“He is not a flesh-killer, nor a harsh-word speaker, nor a bender of the killer.”
Structure
na khalu asau māṃsa-haraḥ parōṣa-hā natah abhinighātinaḥ
asau (that) māṃsa-haraḥ (meat-eater) na (not) khalu (indeed) parōṣa-hā (one who causes harm) natah (bent) abhinighātinaḥ (to strike)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| khalu | khalu | indeclinable | — | indeed, surely |
| asau | asau | pronoun | nominative · singular · masculine | that (person) |
| māṃsa-haraḥ | māṃsa-haraḥ | compound | bahuvrīhi · "māṃsa-haraḥ yaḥ" | meat-eater |
| paroṣa-hā | paroṣa-hā | compound | bahuvrīhi · "paroṣa-hā yaḥ" | coarse or harsh in conduct |
| nato | nato | verb | √nam · past · third | who bows, bends or inclines |
| abhinighātinaḥ | abhinighātinaḥ | verb | √han · present · third | who strikes or hits |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the distinctions between the individual self (jīva) and the ultimate reality (Brahman) are transcended. As Shankara notes in his commentary on the Brahmasūtra, the ultimate goal is to realize the identity of brahman and ātman. This verse, by negating the roles of a 'flesh-killer, harsh-word speaker, or bender of the killer,' points to a state beyond action and duality, where such distinctions cease to apply. The emphasis on 'na khalv-asau' (he is not) implies a negation of all limitations, echoing the neti neti (not this, not this) approach of the Upaniṣads, guiding the seeker towards the understanding of the ultimate reality as uninvolved in worldly actions and dualities, thus hinting at the brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the devotional context, this verse can be seen as describing the ideal devotee or the nature of the divine itself. Rāmānujācārya, in his commentary on the Bhagavad Gītā, emphasizes the importance of compassion and non-violence as key virtues for the devotee. This verse, by stating what the ideal is not, highlights the importance of ahimsā (non-violence) and gentle speech as attributes of one who is close to the divine. The relationship between jīva and Īśvara is one of surrender and devotion, where the jīva strives to emulate the divine qualities, including compassion and kindness, as implied by the negation of harmful actions in this verse.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a universal and practical message relevant to contemporary life. Swami Vivekānanda, in his lectures on the practical applications of Vedānta, often emphasized the importance of non-violence and self-control. This verse, by highlighting what one should not be, provides a moral and ethical guideline for personal development and societal harmony. It encourages individuals to move beyond the tendencies of harming others, either physically or verbally, and to strive for a higher state of being. As Radhakrishnan noted, the Vedāntic tradition aims at the integration of the individual with the universal, and this verse serves as a reminder of the values necessary for achieving such integration, including non-violence, kindness, and self-discipline, thereby contributing to a more harmonious and enlightened world.