na hi duṣṭapravṛttasya praśaṃsā kartum arhati.
“One should not praise a person with evil conduct.”
Structure
na hi duṣṭa-pravṛttasya praśaṃsā kartum arhati
arhati (one should) kartum (to do) praśaṃsā (praise) duṣṭa-pravṛttasya (of one with evil conduct) na (not) hi (certainly)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duṣṭa | duṣṭa | noun | nominative · singular · masculine | wicked, evil |
| pravṛttasya | pravṛttasya | noun | genitive · singular · masculine | of one who has started or undertaken |
| praśaṃsā | praśaṃsā | noun | nominative · singular · feminine | praise |
| kartum | kartum | verb | √kṛ · liṅ-optative · first | to do, to make; here: to bestow |
| arhati | arhati | verb | √arh · laṭ-present · third | he deserves, he is worthy |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse resonates with the non-dual philosophy of Advaita Vedānta, suggesting that a person's conduct is a reflection of their inner character, which in turn, is a manifestation of the ultimate reality, Brahman. Shankara's commentary on the Bhagavad Gītā (XVI.5) highlights the importance of self-control and good conduct, implying that one's actions are a means to realize the Brahman-ātman identity. The verse advises against praising individuals with evil conduct, implying that such conduct is a veil that obscures the true nature of the self, which is ultimately one with Brahman. By not praising or glorifying such conduct, one is, in effect, encouraging the cultivation of virtues that lead to self-realization. This interpretation aligns with Shankara's idea that the ultimate goal of human existence is to realize the non-dual nature of reality, unencumbered by the dualities of good and evil.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as a reminder of the importance of cultivating devotion to Īśvara, the supreme lord. According to Rāmānujācārya, the Bhagavad Gītā (XVI.5) emphasizes the distinction between the divine and the demonic, highlighting the need to associate with those who embody divine qualities. In his Śrī Bhāṣya, Rāmānuja interprets the concept of 'duṣṭa-pravṛtti' as referring to those who are averse to the divine and, therefore, advises against praising or emulating such individuals. Instead, one should strive to cultivate virtues that please Īśvara, recognizing that the jīva's ultimate goal is to attain liberation through devotion and self-surrender. Madhvācārya's commentary on the Mahābhārata also underscores the importance of distinguishing between good and evil conduct, emphasizing the need for the jīva to align itself with the will of Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has universal significance, transcending traditional boundaries, as it underscores the importance of character and conduct in human life. Swami Vivekānanda, in his lecture on 'The Ideal of a Universal Religion,' emphasizes the need to cultivate virtues and good conduct, recognizing that these are essential for individual and collective progress. In his writings, S. Radhakrishnan also highlights the importance of self-control and moral integrity, citing this verse as a reminder that true freedom and empowerment arise from the ability to regulate one's actions and desires. In contemporary life, this verse serves as a timely reminder of the need to promote a culture of empathy, compassion, and respect, recognizing that our individual conduct has a profound impact on the world around us. By embracing the values embodied in this verse, we can work towards creating a more harmonious and just society.