na hi duṣṭena duṣyanti yena duṣṭaṁ na jāyate . śītaṁ pittam ca śamyati vraṇamāpatsu nōpajāyate ॥
“The one who does not get corrupted by evil, does not produce evil; similar to how cold and humors subside and a wound does not occur during calamities.”
Structure
na hi duṣṭena duṣyanti yena duṣṭaṁ na jāyate śītaṁ pittam ca śamyati vraṇam āpatsu na upajāyate
na hiby no meansduṣṭenawith the wickedduṣyantiare corruptedyenaby whomduṣṭamwickednessna jāyateis not producedśītamcoldpittambilecaandśamyatiis pacifiedvraṇamwoundāpatsuin times of crisisna upajāyatedoes not arise
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed |
| duṣṭena | duṣṭena | noun | instrumental · singular · masculine | by the wicked one |
| duṣyanti | duṣyanti | verb | √duṣ · present · third | they become corrupted |
| yena | yena | pronoun | instrumental · singular · masculine | by whom |
| duṣṭaṁ | duṣṭaṁ | verb | √duṣ · past participle | corrupted |
| na | na | indeclinable | — | not |
| jāyate | jāyate | verb | √jan · present · third | is born |
| śītaṁ | śītaṁ | noun | nominative · singular · neuter | cold |
| pittam | pittam | noun | nominative · singular · neuter | bile |
| ca | ca | indeclinable | — | and |
| śamyati | śamyati | verb | √śam · present · third | subsides |
| vraṇam | vraṇam | noun | nominative · singular · neuter | wound |
| āpatsu | āpatsu | noun | locative · plural · masculine | in cases of danger |
| na | na | indeclinable | — | not |
| upajāyate | upajāyate | verb | √jan · present · third | arises |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the individual self (ātman) is ultimately identical with the absolute reality (Brahman). According to Shankara, the concept of 'duṣṭa' or evil is a product of ignorance (avidyā), which veils the true nature of the Self. The verse suggests that one who has realized this non-dual identity is not affected by evil, just as cold and humors do not affect one who is established in inner equilibrium. This inner equilibrium is a state of Being that transcends the dualities of the world, including good and evil. In his commentary on the Bhagavad Gītā, Shankara explains that the liberated individual (jīvanmukta) is one who has overcome the limitations of the ego and has realized the absolute freedom of the Self, thereby becoming immune to the influence of evil. This verse points to the ultimate reality of Brahman-ātman identity, where the distinctions between subject and object, self and other, are transcended.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse highlights the importance of devotion and surrender to the Lord (Īśvara) in overcoming the influence of evil. According to Ramanuja, the jīva (individual self) is inherently prone to error and sin, but through devotion to God, one can overcome these tendencies and attain a state of spiritual purity. The verse suggests that just as cold and humors are calmed in a state of equilibrium, the jīva's innate flaws are rectified through devotion and surrender to the Lord. Madhva, on the other hand, would interpret this verse as emphasizing the importance of discrimination (viveka) in distinguishing between good and evil, and the need for the jīva to take refuge in the Lord to avoid the pitfalls of evil. In his commentary on the Brahma Sūtras, Ramanuja explains that the Lord's mercy and grace are essential for the jīva's liberation, and that devotion is the means by which one can attain this divine grace.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for contemporary life, where the struggle between good and evil is a ubiquitous theme. According to Swami Vivekananda, the verse points to the importance of cultivating inner strength and equilibrium in the face of adversity. In his lecture on 'The Powers of the Mind', Vivekananda explains that the mind has the power to transcend the dualities of the world, including good and evil, and that this transcendence is the key to achieving true freedom and liberation. Radhakrishnan, on the other hand, would interpret this verse as emphasizing the need for a holistic approach to human development, where the individual's spiritual, moral, and intellectual faculties are integrated and balanced. In his book 'The Hindu View of Life', Radhakrishnan explains that the Hindu tradition offers a unique perspective on the human condition, where the individual is seen as a microcosm of the universe, and where the ultimate goal is to realize the unity and interconnectedness of all existence.