na hi duṣṭe tad asti yanna duṣṭena prapadyate
“For even in evil, there is nothing that is not attainable by the evil.”
Structure
na hi duṣṭe tad asti yanna duṣṭena prapadyate
na hi (not indeed) duṣṭe (to the wicked) tad (that) asti (exists) yanna (which) duṣṭena (by the wicked) prapadyate (is attained)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duṣṭe | duṣṭe | noun | locative · singular · neuter | in what is corrupt or evil |
| tad | tad | pronoun | nominative · singular · neuter | that |
| asti | asti | verb | √as · laṭ-present · third | is |
| yanna | yanna | compound | dvandva · "yad + na" | what...not |
| duṣṭena | duṣṭena | noun | instrumental · singular · masculine | by what is corrupt or evil |
| prapadyate | prapadyate | verb | √pad · laṭ-present · third | is obtained or attained |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): In the context of this verse, 'na hi duṣṭe tad asti yanna duṣṭena prapadyate,' Shankara's non-dualistic interpretation underscores the ultimate reality of Brahman. According to Shankara, the evil (duṣṭa) and the good are both manifestations of the same Brahman, emphasizing the oneness of existence. This verse indirectly points to the idea that duality, including the distinction between good and evil, is a product of ignorance (avidyā). Shankara would argue that the attainment of knowledge (jñāna) leads to the realization of the Ātman-Brahman identity, transcending the dichotomy of good and evil. In his commentary on the Brahma Sutras, Shankara emphasizes that the ultimate goal is to realize this non-dual reality, where such distinctions cease to exist. This understanding aligns with the idea that nothing, not even evil, is outside the realm of Brahman, supporting the non-dual reading of this verse.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as underscoring the omnipotence of Īśvara (the Lord). Rāmānujācārya, in his bhāṣya on the Brahma Sutras, would likely interpret this verse as highlighting the Lord's control over all aspects of creation, including the presence of evil. According to Rāmānuja, the jīva (individual self) is in a state of dependence on Īśvara, and the existence of evil does not diminish the Lord's power but rather serves a purpose within His providence. This verse, in a Vaiṣṇava context, might be seen as emphasizing the importance of bhakti (devotion) as a means to transcend the cycle of good and evil, ultimately seeking refuge in the Lord. Madhvācārya, with his emphasis on the difference between the Lord and the individual self, would likely view this verse as a testament to the Lord's ability to guide even the evil towards a path of redemption, through His grace.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life. This verse, 'na hi duṣṭe tad asti yanna duṣṭena prapadyate,' can be seen as encouraging individuals to recognize the potential for transformation within themselves and others. Vivekānanda would likely interpret this verse as a call to tap into one's inner strength and goodness, even in the face of adversity or evil, believing in the inherent goodness of all beings. S. Rādhākrishnan, with his emphasis on the synthetic approach to philosophy, might view this verse as highlighting the importance of a holistic understanding of human nature, where even the presence of evil does not negate the possibility of redemption and growth. In contemporary life, this verse can inspire individuals to work towards personal and societal transformation, recognizing that every situation, regardless of its nature, presents an opportunity for positive change and spiritual growth.