na hi dānena duṣkṛtiḥ kanyāsī pratipattiḥ
“For by giving (to a lowly person) one does not diminish (one's own status).”
Structure
na hi dānena duṣkṛtiḥ kanyāsī pratipattiḥ
na (not) hi (indeed) duṣkṛtiḥ (misdeed) kanyāsī (a girl) dānena (by giving) pratipattiḥ (is removed)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| dānena | dānena | noun | instrumental · singular · masculine | by giving, with charity |
| duṣkṛtiḥ | duṣkṛtiḥ | noun | nominative · singular · masculine | bad action, misdeed |
| kanyāsī | kanyāsī | noun | nominative · singular · feminine | old, aged (woman) |
| pratipattiḥ | pratipattiḥ | noun | nominative · singular · masculine | acquisition, obtaining; old age |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'na hi dānena duṣkṛtiḥ kanyāsī pratipattiḥ' underscores the non-dualistic perspective of Advaita Vedānta, emphasizing that one's true nature remains untouched by external actions such as giving. According to Shankara, all actions, including dāna (giving), are mere vyāvahārika (empirical) transactions and do not affect the ultimate reality of the Self (Ātman). This understanding is rooted in the idea that the Self is of the nature of Brahman, and as such, it is beyond all qualifications and actions. In his commentary on the Taittirīya Upaniṣad, Shankara explains that the performance of actions like dāna is meant to purify the mind, ultimately leading to the realization of one's true identity as the unchanging, all-pervading Brahman. Thus, the act of giving, when performed with the right understanding, does not diminish one's status but rather reinforces the awareness of the non-dual Self.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, the verse highlights the importance of selfless action (nishkāma karma) and devotion to Īśvara (the Supreme Lord). Rāmānujācārya, in his Śrī Bhāṣya, interprets such verses in the context of the jīva's (individual self) relationship with Īśvara, emphasizing that true devotion involves surrendering one's actions and their fruits to the Lord. Madhvācārya, on the other hand, would view this verse through the lens of his Dvaita Vedānta, where the distinction between the jīva and Īśvara is absolute. For Madhva, the act of giving, when done with devotion to Viṣṇu, becomes a means of pleasing the Lord and does not diminish the devotee's spiritual status but rather enhances their bhakti (devotion). Both Rāmānuja and Madhva would agree that the key to understanding this verse lies in recognizing the supremacy of Īśvara and the jīva's dependence on Him, whether through the path of selfless action or pure devotion.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse, when viewed through the lens of Neo-Vedānta, emphasizes the universal principles of selflessness and the unity of all existence. Swami Vivekānanda, in his lectures and writings, often highlighted the importance of service to others as a means of realizing one's own divinity. He would see the act of giving, as mentioned in the verse, not just as a philanthropic act but as a spiritual practice that helps to break down the barriers between the individual and the universal. S. Radhakrishnan, with his emphasis on the synthetic approach to philosophy, would interpret this verse as underscoring the practical application of Vedāntic principles in everyday life. For Radhakrishnan, the verse suggests that true freedom and fulfillment come from transcending the egoistic confines of individuality through selfless acts, thereby realizing one's inherent connection with all of existence. Both Vivekānanda and Radhakrishnan would argue that the universal message of this verse lies in its call to transcend narrow, selfish interests and to embrace a life of service and unity with all.