Na hi duṣṭena duṣyanti yena duṣyati duṣyate
“One who is evil does not become corrupted by a corrupted person; on the contrary, the evil person corrupts others.”
Structure
Na hi duṣṭena duṣyanti yena duṣyati duṣyate
Duṣyate (one gets corrupted) yena (by whom) duṣyati (corrupts) duṣṭena (the corrupt one) na hi (not indeed) duṣyanti (gets corrupted)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duṣṭena | duṣṭena | noun | instrumental · singular · masculine | by the wicked one |
| duṣyanti | duṣyanti | verb | √duṣ · present · third | they become corrupted |
| yena | yena | pronoun | instrumental · singular | by whom |
| duṣyati | duṣyati | verb | √duṣ · present · third | he becomes corrupted |
| duṣyate | duṣyate | verb | √duṣ · present · third | it becomes corrupted |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, where the ultimate truth, Brahman, is beyond the dichotomies of good and evil. According to Shankara, the corrupted person, or duṣṭa, remains in a state of ignorance, avidyā, which veils the true nature of the Self, ātman. The phrase 'yena duṣyati duṣyate' suggests that the evil person's influence is a result of their own ignorance, reinforcing the idea that the true Self is untouched by such dualities. This interpretation is in line with Shankara's commentary on the Brahma Sutras, where he argues that the ultimate reality is beyond human conceptions of good and evil. Thus, this verse points to the brahman-ātman identity, highlighting the need to transcend worldly dualities to realize one's true nature.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as a testament to the Lord's grace and the jīva's inherent dependence on Īśvara. Rāmānujācārya would interpret 'duṣṭena' as a reference to the jīva's innate propensity for evil, which can only be overcome through devotion to the Lord. The phrase 'yena duṣyati duṣyate' suggests that the evil person's corruption is a result of their separation from the Lord, and that it is the Lord's grace that can redeem them. Madhvācārya, on the other hand, would emphasize the concept of 'tatastha lakṣaṇa,' or the intermediate nature of the jīva, which is prone to both good and evil. This verse, in his view, highlights the need for the jīva to seek refuge in the Lord to avoid the pitfalls of evil and attain liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would interpret this verse as a call to recognize the inherent potential for good and evil within every individual. In his lecture 'The Powers of the Mind,' he notes that the human mind is capable of both positive and negative thoughts, and that it is our responsibility to cultivate the former. The phrase 'yena duṣyati duṣyate' suggests that the evil person's influence is a result of their own negative thoughts and actions, which can be transformed through self-reflection and self-improvement. S. Radhakrishnan, in his book 'Eastern Religions and Western Thought,' would emphasize the universal relevance of this verse, highlighting the need for individuals to recognize their own capacity for good and evil, and to strive for self-improvement and moral growth. This verse, in the context of contemporary life, serves as a reminder of the importance of personal responsibility and the need for self-awareness in our daily interactions with others.