na hi duṣṭopi kas tv aktimati ceccha vandate
“For who does not praise even an evil person if he has a good expressive quality.”
Structure
na hi duṣṭaḥ api kaḥ tv aktimān ceccha vandate
kaḥ (who) tv (yourself) duṣṭaḥ (wicked) api (even) na (not) aktimān (having spoken) ceccha (if) vandate (praises)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed |
| duṣṭaḥ | duṣṭaḥ | noun | nominative · singular · masculine | wicked one |
| api | api | indeclinable | — | even |
| kaḥ | kaḥ | pronoun | nominative · singular · masculine | who |
| tv | tv | indeclinable | — | your |
| aktimān | aktimān | noun | nominative · singular · masculine | eloquent one |
| ccha | ccha | indeclinable | — | or |
| vandate | vandate | verb | √vand · laṭ-present · third | he honours |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse न हि दुष्टोपि कस्त्व्यक्तिमती चेद्वन्दे underscores the non-dual nature of reality, where the ultimate reality, Brahman, is beyond human constructs of good and evil. According to Shankara, the ability to recognize and appreciate the expressive quality (aktimat) in everyone, regardless of their moral character, points to the underlying unity of all beings. This verse can be seen as an illustration of the concept of 'sama darshana' or equal vision, where the sage sees the same Self (Ātman) in all beings, whether virtuous or wicked. By acknowledging the expressive quality in others, we are, in essence, acknowledging the presence of Brahman within them. This perspective allows us to transcend dualities and see the world from a non-dual standpoint, which is the core of Advaita Vedanta philosophy.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of the relationship between the jīva (individual self) and Īśvara (the Lord). According to Ramanuja, the expressive quality (aktimat) in an individual is a reflection of the Lord's grace and presence within them. The verse suggests that even if someone is evil, if they possess a good expressive quality, it is worthy of praise, as it is a manifestation of the divine. This perspective highlights the importance of recognizing and appreciating the divine presence in all beings, regardless of their moral character. Madhva, on the other hand, might interpret this verse as emphasizing the role of divine grace in transforming individuals, even those considered evil, into vessels of the Lord's expressive quality. The verse thus underscores the Vaiṣṇava emphasis on the transformative power of devotion and the presence of the divine in all aspects of life.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda would likely interpret this verse as a call to recognize the inherent potential and goodness in every individual, regardless of their external circumstances or moral character. He might see the expressive quality (aktimat) as a manifestation of the universal energy that drives human creativity, innovation, and progress. The verse, in this context, becomes a powerful reminder of the importance of inclusivity, empathy, and appreciation for human diversity. Vivekananda's emphasis on the potential for human growth and self-realization is echoed in this verse, which encourages us to look beyond superficial appearances and appreciate the deeper, inner qualities of individuals. Similarly, Radhakrishnan might view this verse as an affirmation of the universal values of compassion, understanding, and respect for human dignity, which are essential for building a more harmonious and equitable society. The verse thus offers a timeless and universal message of hope, inclusivity, and the transformative power of human connection.