na hi duṣṭātmā kasya cid dadāti hi yaḥ . sa svayam eva hi duṣṭaḥ kharaḥ svayam ca pīḍayati .
“A wicked person does not give to anyone; he only harms himself like a donkey.”
Structure
na hi duṣṭātmā kasya cid dadāti hi yaḥ saḥ svayam eva hi duṣṭaḥ kharaḥ svayam ca pīḍayati
na hi yaḥ kasya cid dadāti saḥ hi duṣṭātmā eva svayam duṣṭaḥ kharaḥ ca svayam pīḍayati
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed |
| duṣṭātmā | duṣṭātmā | compound | bahuvrīhi · "duṣṭa + ātmā" | one with a wicked soul |
| kasya | kasya | pronoun | genitive · singular · masculine | of whom |
| cid | cid | indeclinable | — | anyone |
| dadāti | dadāti | verb | √dā · present · third | gives |
| hi | hi | indeclinable | — | indeed |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| saḥ | saḥ | pronoun | nominative · singular · masculine | he |
| svayam | svayam | indeclinable | — | himself |
| eva | eva | indeclinable | — | indeed |
| hi | hi | indeclinable | — | indeed |
| duṣṭaḥ | duṣṭaḥ | verb | √duṣ · past participle · third | wicked |
| kharaḥ | kharaḥ | noun | nominative · singular · masculine | donkey |
| svayam | svayam | indeclinable | — | himself |
| ca | ca | indeclinable | — | and |
| pīḍayati | pīḍayati | verb | √pīḍ · present · third | torments |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, hinting at the identity of brahman and ātman. Shankara's commentary on the Brahma Sutras and the Bhagavad Gita emphasizes the illusory nature of the ego, which is akin to the 'duṣṭātmā' (wicked person) in this verse. The 'duṣṭātmā' fails to recognize the ultimate reality, thus harming himself. In the context of this verse, Shankara would argue that the wicked person's inability to give arises from his ignorance of the true Self (ātman), which is one with brahman. By realizing this non-dual identity, one transcends the limitations of the ego and attains liberation. This verse thus points to the importance of self-realization in overcoming the cycle of suffering.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an illustration of the consequences of turning away from Īśvara (the Lord). The 'duṣṭātmā' represents the jīva (individual soul) that has forgotten its dependence on Īśvara, leading to a life of selfishness and harm. Rāmānujācārya, in his commentary on the Brahma Sutras, emphasizes the importance of prapatti (surrender) to Īśvara as the means to overcome the limitations of the individual self. The verse suggests that the wicked person's refusal to surrender and give to others is a manifestation of his separation from Īśvara, leading to his own suffering. Madhvācārya, on the other hand, would view the 'duṣṭātmā' as an example of the tāmasika (dark) nature, which can only be overcome by devotion to Īśvara and the cultivation of sattvic (pure) qualities.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a profound universal and practical application, as highlighted by Swami Vivekānanda in his lectures on karma yoga. The 'duṣṭātmā' represents the ego-centric individual who is trapped in his own selfish desires, unable to give or contribute to the greater good. Vivekānanda would argue that this verse calls for a shift in our understanding of the self, from a narrow, egoistic perspective to a broader, more compassionate one. By recognizing our interconnectedness and cultivating selflessness, we can overcome the limitations of the ego and find true fulfillment. In his writings, S. Rādhākrishnan also emphasizes the importance of compassion and selflessness, citing this verse as an example of the need to transcend our individualistic tendencies and work towards the common good. This verse thus remains relevant in contemporary life, serving as a reminder of the importance of empathy, kindness, and selfless service.