Na hi duṣṭopi muktaḥ syāt kṣamayā yaḥ pratigraḥāt .
“Even an evil person who has been forgiven is not freed from culpability.”
Structure
Na hi duṣṭo api muktaḥ syāt kṣamayā yaḥ pratigraḥāt
Na hi yaḥ pratigraḥāt kṣamayā duṣṭo api muktaḥ syāt
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duṣṭo | duṣṭaḥ | noun | nominative · singular · masculine | wicked one, evil person |
| api | api | indeclinable | — | also, even |
| muktaḥ | muktaḥ | noun | nominative · singular · masculine | released, freed |
| syāt | syāt | verb | √as · optative · third | may be, would be |
| kṣamayā | kṣamayā | noun | instrumental · singular · feminine | forbearance, forgiveness |
| yaḥ | yaḥ | pronoun | nominative · singular · masculine | who |
| pratigraḥāt | pratigraḥāt | compound | tatpuruṣa · "pratigraha + āt" | from a gift received |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the concept of karma and its inescapable nature, highlighting that even forgiveness does not absolve one of the consequences of their actions. From a non-dual perspective, this emphasizes the ultimate reality of Brahman, where all distinctions, including those of moral judgment, are subsumed. Shankara's commentary on the Brahma Sutras, particularly in discussing the nature of avidyā (ignorance) and its role in perpetuating the cycle of karma, resonates with the implications of this verse. The idea that not even forgiveness can liberate one from the effects of wrongdoings points to the deeper, unchanging reality of the self (ātman) which is ultimately one with Brahman. This understanding encourages a move beyond the transactional and conditional realms of human morality towards the unconditional and absolute truth of non-duality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the devotional context, this verse can be seen as emphasizing the importance of sincere repentance and the seeking of divine forgiveness. Ramanuja's visishtadvaita (qualified non-dualism) perspective might interpret this verse as highlighting the Lord's role in forgiving sins, yet also emphasizing the jīva's (individual soul's) responsibility for its actions. The relationship between the jīva and Īśvara (God) is one of dependence, and this verse suggests that even divine forgiveness does not eradicate the karmic consequences of evil actions without true remorse and devotion. Madhva's Dvaita Vedanta, emphasizing the real difference between the soul and God, might see this verse as underscoring the inevitability of karma, with forgiveness being a means of mitigating but not eliminating the effects of past deeds, thus encouraging a path of righteousness and devotion to Īśvara.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a profound lesson in personal responsibility and the universal applicability of karma. Swami Vivekananda, in his lectures on karma yoga, emphasized the importance of understanding and accepting the consequences of one's actions as a path to spiritual growth and self-realization. This verse supports the idea that our actions have repercussions that cannot be simply wished away or forgiven without personal effort and transformation. Sarvepalli Radhakrishnan, in discussing the relevance of Vedanta to modern life, might see this verse as a reminder of the ethical dimensions of spiritual life, where the pursuit of self-realization is intertwined with the cultivation of a moral character, acknowledging that true freedom and liberation require not just forgiveness, but a deep transformation of the self.