na hi duṣṭopi kaḥ tvaatra na sādhurna api ko 'sti vai . sarve sarvatra sarvadā , rasante iti naḥ śruti ॥
“For, according to our śruti, all (people) everywhere, always rejoice; there is none who is evil or good.”
Structure
na hi duṣṭo api kaḥ atra na sādhus na api kaḥ asti vai sarve sarvatra sarvadā rasante iti naḥ śrutiḥ
na hi duṣṭo (there is no one evil) api (also) kaḥ (who) atra (here) na (nor) sādhus (is there a good person) na api (nor) kaḥ (who) asti (exists) vai (indeed) sarve (all) sarvatra (everywhere) sarvadā (always) rasante (enjoy) iti (thus) naḥ (our) śrutiḥ (scripture)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duṣṭo | duṣṭa | noun | nominative · singular · masculine | wicked, evil one |
| api | api | indeclinable | — | also, even |
| kaḥ | kaḥ | pronoun | nominative · singular · masculine | who, anyone |
| atra | atra | indeclinable | — | here, in this place |
| na | na | indeclinable | — | not |
| sādhu | sādhu | noun | nominative · singular · masculine | good, virtuous one |
| na | na | indeclinable | — | not |
| api | api | indeclinable | — | also, even |
| kaḥ | kaḥ | pronoun | nominative · singular · masculine | who, anyone |
| asti | asti | verb | √as · present · third | is, exists |
| vai | vai | indeclinable | — | indeed, surely |
| sarve | sarva | noun | nominative · plural · masculine | all, everything |
| sarvatra | sarvatra | indeclinable | — | everywhere, in all places |
| sarvadā | sarvadā | indeclinable | — | always, at all times |
| rasante | rasante | verb | √ras · present · third | they rejoice, enjoy |
| iti | iti | indeclinable | — | thus, so |
| naḥ | naḥ | pronoun | dative · plural · masculine | to us, for us |
| śrutiḥ | śrutiḥ | noun | nominative · singular · feminine | scripture, Veda |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, suggesting that distinctions between good and evil are superficial. According to Shankara, the ultimate reality, Brahman, is beyond such dualities. In his commentary on the Brahma Sutras, Shankara argues that the world of duality is a projection of ignorance (avidyā), and that the realization of the identity of the individual self (ātman) with Brahman is the key to transcending these limitations. This verse, with its statement that 'there is none who is evil or good,' points to the fact that all beings are ultimately expressions of the same Brahman, and that their true nature is beyond the realm of moral judgment. By realizing this, one can attain a state of liberation, unencumbered by the dichotomies of the phenomenal world. This interpretation is in line with Shankara's emphasis on the importance of understanding the ultimate non-dual reality that underlies all existence.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse as highlighting the omnipresence of the divine and the interconnectedness of all beings. Rāmānujācārya, in his commentary on the Brahma Sutras, emphasizes the concept of 'śeṣa-śeṣin' (the lord and the dependent), where all jīvas (individual selves) are dependent on and inseparable from Īśvara (the lord). This verse suggests that every being, regardless of their moral standing, is an integral part of the divine creation and is, therefore, worthy of respect and compassion. Madhvācārya, on the other hand, might interpret this verse as underscoring the doctrine of 'bheda-bheda' (difference-in-identity), where the distinction between good and evil is acknowledged, yet all beings are ultimately recognized as part of Īśvara's creation. This reading encourages a devotional attitude, where one sees the divine in all and strives for a personal relationship with God, recognizing that every being has the potential for spiritual growth and redemption.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse is seen as a call to transcend the limitations of moral dualism and to embrace a more universal and compassionate worldview. Swami Vivekānanda, in his lectures, often emphasized the importance of recognizing the divine in every being, beyond the distinctions of good and evil. He argued that true freedom and empowerment come from realizing one's own divine nature and, by extension, seeing the same spark in all others. This understanding is central to applying the principles of Vedānta in contemporary life, promoting tolerance, acceptance, and social harmony. S. Radhakrishnan, in his writings, also highlighted the significance of moving beyond narrow moral categories, suggesting that the ultimate goal of human existence is to realize the universal consciousness that underlies all existence. This realization, as hinted at in this verse, enables individuals to contribute positively to society, fostering a global community based on mutual respect, empathy, and the pursuit of collective well-being.