na hi duṣṭopi saṃbhavati kasyacit .
“For no one is inherently evil.”
Structure
na hi duṣṭaḥ api saṃbhavati kasyacit
kasyacit (of anyone) na (not) hi (certainly) duṣṭaḥ (evil one) api (even) saṃbhavati (can exist)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duṣṭaḥ | duṣṭaḥ | noun | nominative · singular · masculine | wicked one, evil person |
| api | api | indeclinable | — | also, even |
| saṃbhavati | saṃbhavati | verb | √bhū · present · third | is possible, exists |
| kasyacit | kasyacit | pronoun | genitive · singular | of anyone |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, na hi duṣṭopi saṃbhavati kasyacit, underscores the non-dual nature of reality by implying that inherent evil is an illusion. According to Shankara, the concept of duṣṭa (evil) is a superimposition on the ultimate reality, Brahman. In his commentary on the Brahma Sutras, Shankara argues that the distinctions we make between good and evil are based on ignorance (avidyā) of our true nature. This verse points to the brahman-ātman identity, suggesting that the Self (ātman) is not inherently flawed but rather is pure consciousness. Shankara's reasoning, as seen in his Upadesasahasri, emphasizes that the realization of this identity is the path to liberation, where one transcends the dualistic perceptions of the world, including the notion of inherent evil.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen through the lens of the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Ramanuja, in his Śrī Bhāṣya, would likely interpret this verse as highlighting the inherent potential for goodness in all souls, given that they are all reflections of the divine. The presence of evil is not seen as an inherent quality of the jīva but rather as a result of the influence of prakṛti (nature) and the jīva's own free will. This perspective emphasizes the importance of bhakti (devotion) as a means to overcome the influences that lead to evil actions, thereby realizing one's true, divine nature. Madhva, with his emphasis on the difference between the Supreme and the individual souls, might view this verse as underscoring the need for divine grace to overcome inherent tendencies towards evil.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lectures and writings, often emphasized the universal and practical applications of ancient Indian wisdom. This verse, na hi duṣṭopi saṃbhavati kasyacit, would be seen as a call to recognize the inherent goodness and potential in every individual. Vivekananda's stress on the importance of self-realization and service to humanity aligns with this verse's implication that evil is not inherent but rather a product of external influences. In contemporary life, this verse can be applied by recognizing that every person has the potential for good and that societal and environmental factors play a significant role in shaping behavior. As Radhakrishnan noted in his philosophical works, the practical application of such a verse involves fostering an environment that nurtures this inherent goodness, thereby contributing to a more harmonious and just society.