na hi duṣṭātmā na hi duṣṭabuddhirna hi duṣṭaḥ pāpakarmakṛd-api . aprāmattas prāṇinām hi duṣṭatvaṃ nihanti sadṛśaiḥ parivardhate .
“For a wicked soul, wicked intellect, or even one who does wicked deeds, is not inherently evil; it is the association with the wicked that destroys a being, and similarly elevates one to their own kind.”
Structure
na hi - duṣṭa-ātmā - na hi - duṣṭa-buddhir - na hi - duṣṭaḥ - pāpa-karma-kṛt - api - aprāmattas - prāṇinām - hi - duṣṭatvaṃ - nihanti - sadṛśaiḥ - parivardhate
na hithere is notduṣṭa-ātmāan evil-minded personna hithere is notduṣṭa-buddhiran evil-intentioned personna hithere is notduṣṭaḥan evil-doerapievenpāpa-karma-kṛtone who does evil actionsapramattasthe vigilant oneprāṇināmof living beingshicertainlyduṣṭatvaṃthe evil naturenihantidestroyssadṛśaiḥwith similar onesparivardhateincreases
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duṣṭātmā | duṣṭātmā | compound | bahuvrīhi · "duṣṭo ātmā yena" | one with an evil soul |
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duṣṭabuddhir | duṣṭabuddhir | compound | bahuvrīhi · "duṣṭā buddhir yena" | one with an evil intellect |
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duṣṭaḥ | duṣṭaḥ | verb | √duṣ · past participle · third | corrupted, evil |
| pāpa-karma-kṛt | pāpa-karma-kṛt | compound | tatpuruṣa · "pāpa karma kṛtavān" | one who has done evil deeds |
| api | api | indeclinable | — | also, even |
| aprāmattas | aprāmattas | compound | — | not careless, vigilant |
| prāṇinām | prāṇinām | noun | genitive · plural · masculine | of living beings |
| hi | hi | indeclinable | — | indeed, surely |
| duṣṭatvaṃ | duṣṭatvaṃ | noun | nominative · singular · neuter | evil nature |
| nihanti | nihanti | verb | √han · present · third | destroys |
| sadṛśaiḥ | sadṛśaiḥ | noun | instrumental · plural · masculine | with similar (ones) |
| parivardhate | parivardhate | verb | √vṛdh · present · third | increases, grows |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the distinction between the wicked and the virtuous is transcended. Shankara's commentary on the Brahma Sutras (III.3.1) highlights that the Self (ātman) is untouched by the qualities of the mind or the actions of the individual. The phrase 'na hi duṣṭātmā' reinforces this idea, suggesting that the inherent nature of the Self is not wicked. The verse's emphasis on the destructive power of association with the wicked serves as a cautionary note, highlighting the importance of seeking the company of the virtuous to realize one's true nature. Ultimately, this verse points to the brahman-ātman identity, where the individual Self is seen as an expression of the ultimate reality, unencumbered by notions of good or evil.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The devotional reading of this verse emphasizes the significance of satsanga, or the company of the virtuous, in the pursuit of spiritual growth. Ramanuja's commentary on the Bhagavad Gita (XVI.5) highlights the importance of cultivating virtues and avoiding the company of the wicked. This verse reinforces the idea that even one who is prone to wicked deeds can be elevated through association with the virtuous. The relationship between jīva and Īśvara is central to this understanding, where the individual soul (jīva) seeks to realize its innate devotion to the Divine (Īśvara) through the cultivation of virtues and the avoidance of vices. The verse serves as a Reminder of the transformative power of devotion and the importance of seeking the company of those who embody virtues.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for contemporary life, where the importance of association and environment in shaping our character and actions cannot be overstated. Vivekananda's lecture 'The Powers of the Mind' highlights the idea that our surroundings and the company we keep play a significant role in shaping our thoughts and actions. This verse serves as a reminder of the need to cultivate a positive and supportive environment that fosters growth and development. The universal application of this verse is evident in its emphasis on the transformative power of association, which can be applied to various aspects of life, from education to personal relationships. Radhakrishnan's writings on the importance of education and character-building also resonate with this verse, highlighting the need for a holistic approach to personal growth and development.