na hi duṣṭe durādharṣo na ca sādhau parādhinah । ātmā hi tasyaiva śocet yasya tasya ātma na śocati ॥
“One should indeed grieve for that person alone whose conscience grieves, not for the wicked who are beyond redemption nor for the virtuous who are independent.”
Structure
na hi duṣṭe durādharṣaḥ na ca sādhau parādhinah ātmā hi tasya eva śocet yasya tasya ātma na śocati
na hi (not indeed) duṣṭe (in the wicked) durādharṣaḥ (fearless) na (not) ca (and) sādhau (in the virtuous) parādhinah (dependent on another) ātmā (one's own self) hi (indeed) tasya eva (of that person) śocet (should grieve) yasya (whose) tasya (that) ātma (self) na (does not) śocati (grieve)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duṣṭe | duṣṭe | noun | locative · singular · masculine | in the wicked one |
| durādharṣaḥ | durādharṣaḥ | noun | nominative · singular · masculine | unapproachable |
| na | na | indeclinable | — | not |
| ca | ca | indeclinable | — | and |
| sādhau | sādhau | noun | locative · singular · masculine | in the good one |
| parādhinah | parādhinah | noun | nominative · singular · masculine | dependent on another |
| ātmā | ātmā | noun | nominative · singular · masculine | the self |
| hi | hi | indeclinable | — | for, indeed |
| tasya | tasya | pronoun | genitive · singular · masculine | of that person |
| eva | eva | indeclinable | — | only, indeed |
| śocet | śocet | verb | √śuc · optative · third | let him grieve |
| yasya | yasya | pronoun | genitive · singular · masculine | of whom |
| tasya | tasya | pronoun | genitive · singular · masculine | of that person |
| ātmā | ātmā | noun | nominative · singular · masculine | the self |
| na | na | indeclinable | — | not |
| śocati | śocati | verb | √śuc · present · third | grieves |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, pointing to the ultimate identity of Brahman and Ātman. Shankara's commentary on the Brahma Sutras (Adhyāsa Bhāṣya) highlights the concept of ātmaikyabhāva, or the intrinsic unity of the Self. In this context, the verse suggests that one should grieve only for the individual whose conscience, or ātman, is afflicted, as this is the only realm where true suffering can occur. The wicked and the virtuous, being respectively trapped in ignorance and established in knowledge, are not worthy of grief. The verse thus prompts the seeker to look beyond external appearances and focus on the inner, unified Self, where true compassion and understanding can arise. By citing this verse, Shankara would likely emphasize the need to recognize and identify with this inner Self, transcending dualistic notions of good and evil.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as an expression of the devotee's compassion and empathy for the suffering jīva. According to Rāmānujācārya's Bhagavad Gītā Bhāṣya, the jīva's suffering is a result of its separation from Īśvara, the Supreme Lord. The verse suggests that one should grieve for the individual who, despite being wicked or virtuous, is unable to experience the bliss of union with Īśvara due to the affliction of their conscience. This grief is not a sentimental response, but rather a recognition of the jīva's inherent dependence on Īśvara. Madhvācārya's commentary on the Mahābhārata (Mahābhārata Tatparya Nirnaya) further emphasizes the importance of recognizing the jīva's limitations and seeking refuge in Īśvara. By citing this verse, Vaiṣṇava scholars would highlight the need for the devotee to cultivate empathy and compassion for all beings, while acknowledging the ultimate dependence of the jīva on Īśvara's mercy.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound insight into the human condition, highlighting the importance of empathy and self-reflection. Swami Vivekānanda's lectures on the Bhagavad Gītā emphasize the need to look beyond external appearances and focus on the inner, spiritual dimension of human existence. The verse suggests that true compassion and understanding can only arise when we recognize the suffering of the individual's conscience, rather than judging them based on external criteria. In his book 'The Ideal of a Universal Religion', Vivekānanda writes about the importance of cultivating a sense of unity and empathy with all beings, recognizing that the suffering of one is the suffering of all. Similarly, S. Rādhākrishnan's philosophical works, such as 'The Reign of Religion in Contemporary Philosophy', highlight the need for a more inclusive and compassionate approach to human relationships, one that recognizes the inherent value and dignity of every individual. By citing this verse, modern scholars would emphasize the universality and timelessness of its message, encouraging readers to cultivate a deeper sense of empathy and self-awareness in their personal and social lives.