Na hi duṣṭopi kaś tvaiva na nīco na ca mādhav. Sarve ye jīvite loke teṣāṃ jīvitaṃ eva hi ॥
“For all living beings in this world are alike; there are not a wicked person or a lowly or a god; their very existence is life.”
Structure
Na hi duṣṭo api kaś tva eva na nīco na ca Mādhavaḥ Sarve ye jīvanti loke teṣāṃ jīvitaṃ eva hi
Na hi (not indeed) duṣṭo (evil) api (even) kaś (anyone) tva (yourself) eva (indeed) na (not) nīco (low) na (not) ca (and) Mādhavaḥ (the Lord)Sarve (all) ye (who) jīvanti (live) loke (in the world) teṣāṃ (their) jīvitaṃ (life) eva (indeed) hi (is)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duṣṭo | duṣṭa | noun | nominative · singular · masculine | wicked, evil |
| api | api | indeclinable | — | also, even |
| kaś | kaḥ | pronoun | nominative · singular · masculine | who, anyone |
| tva | tva | indeclinable | — | yourself, emphatic particle |
| eva | eva | indeclinable | — | indeed, surely |
| na | na | indeclinable | — | not |
| nīco | nīca | noun | nominative · singular · masculine | low, base |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| Mādhavaḥ | mādhavaḥ | noun | nominative · singular · masculine | Mādhava, i.e., Viṣṇu |
| Sarve | sarve | noun | nominative · plural · masculine | all |
| ye | ye | pronoun | nominative · plural · masculine | who, which |
| jīvanti | jīvanti | verb | √jīv · present · third | live |
| loke | loke | noun | locative · singular · neuter | in the world |
| teṣāṃ | teṣāṃ | pronoun | genitive · plural · masculine | of them |
| jīvitaṃ | jīvitaṃ | noun | nominative · singular · neuter | life |
| eva | eva | indeclinable | — | indeed, surely |
| hi | hi | indeclinable | — | for, indeed |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual reality by suggesting that all distinctions between beings, whether they are considered wicked, lowly, or divine, are ultimately irrelevant. According to Shankara, the ultimate reality, Brahman, is the essence of all existence. The statement 'their very existence is life' (teṣāṃ jīvitaṃ eva hi) points to the idea that life itself is the common thread among all beings, implying a unified, undivided consciousness. This interpretation is in line with Shankara's reasoning in his commentary on the Brahmasutras, where he argues for the ultimate identity of the individual self (ātman) and the universal reality (Brahman). The verse, in essence, supports the Advaitic view of a non-dual reality where all distinctions are illusory, and the true nature of reality is unified and all-pervading.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, views this verse as emphasizing the inherent value and dignity of all beings as they are all manifestations of the divine. Ramanuja, in his commentary on the Brahmasutras, discusses the concept of 'taratamya' or gradations within the divine realm but ultimately upholds the unity of all existence under the umbrella of God's creation. The verse's message of equality among all living beings resonates with the Vaiṣṇava emphasis on 'bhakti' or devotion, where every individual has the potential to realize their intrinsic connection with the divine, irrespective of their perceived moral or social standing. Madhvācārya, on the other hand, might interpret this verse through the lens of 'dvaita' or dualism, still acknowledging the inherent worth of all beings but maintaining a strict distinction between the individual selves and God.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse is seen as a powerful statement on the universal brotherhood and equality of all living beings. Swami Vivekananda, a key figure in Neo-Vedanta, often emphasized the practical application of Vedantic principles in everyday life, including the recognition of the divine in every individual. He would likely interpret this verse as a call to action, encouraging individuals to look beyond superficial differences and recognize the inherent dignity and worth of all beings. Similarly, Sarvepalli Radhakrishnan, in his philosophical and political writings, advocated for a synthesis of Vedantic thought with modern values, including equality and human rights. This verse, in the context of modern Vedanta, serves as a reminder of the interconnectedness of all life and the need for a compassionate and inclusive worldview that transcends traditional boundaries of caste, creed, or social status.