na hi duṣṭe vidyate doṣaḥ śuddhasya nāsti śaktiḥ
“The evil one does not have a flaw, and the pure one does not have power.”
Structure
na hi duṣṭe vidyate doṣaḥ śuddhasya nāsti śaktiḥ
na hi duṣṭe (there is not) vidyate (a fault) doṣaḥ (fault) śuddhasya (of a pure one) nāsti (there is not) śaktiḥ (power)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duṣṭe | duṣṭe | noun | locative · singular · masculine | in the wicked one |
| vidyate | vidyate | verb | √vid · present · third | there is |
| doṣaḥ | doṣaḥ | noun | nominative · singular · masculine | fault |
| śuddhasya | śuddhasya | noun | genitive · singular · masculine | of the pure one |
| nāsti | nāsti | verb | √as · present · third | there is not |
| śaktiḥ | śaktiḥ | noun | nominative · singular · feminine | power |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): The verse 'na hi duṣṭe vidyate doṣaḥ śuddhasya nāsti śaktiḥ' from a non-dual perspective suggests that the perceived distinction between the evil and the pure is a product of ignorance (avidyā). According to Shankara, the ultimate reality, Brahman, is beyond all duality and attributes. This verse points to the illusory nature of the world, where our perceptions of good and evil are relative and not absolute. The 'evil one' not having a flaw and the 'pure one' lacking power hint at the idea that both are mere appearances, without inherent reality. This understanding leads to the realization of the brahman-ātman identity, where the individual self (ātman) is ultimately one with the universal reality (Brahman), transcending all dualities and limitations.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as highlighting the relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, in his commentary on the Brahma Sutras, emphasizes the concept of prapatti, or surrender to the Lord, as the means to overcome the limitations of the jīva. The 'evil one' lacking a flaw may imply that even those who are considered wicked are not beyond redemption, as they too are ultimately dependent on Īśvara. The 'pure one' lacking power suggests that true power and strength come from surrendering to the Lord, rather than relying on one's own abilities. This verse encourages the devotee to cultivate a sense of dependence on the divine, recognizing that true spiritual growth and liberation can only be achieved through devotion and surrender.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lecture 'The Freedom of the Soul,' emphasizes the universal and practical application of this verse. He suggests that the 'evil one' and the 'pure one' represent two extremes of human nature, but both are limited by their own conditioning and biases. The verse encourages us to look beyond these superficial distinctions and strive for a higher understanding, where we recognize the inherent divinity in all beings. This realization can lead to a sense of freedom and empowerment, as we transcend our individual limitations and connect with the universal consciousness. In contemporary life, this verse can inspire us to move beyond our narrow identifications and work towards creating a more inclusive and compassionate society, where every individual can realize their full potential and contribute to the greater good.