na hi duṣṭena sahasā na munīnāṃ yogataḥ kṣaṇam । api ca taiḥ kṛtaṃ pāpaṃ smṛtim āgatyakilbiṣī ||
“Verily, not even for a moment does an evil deed done by a Muni go unremembered; having recurred to memory it taints him.”
Structure
na hi duṣṭena sahasā na munīnāṃ yogataḥ kṣaṇam api ca taiḥ kṛtaṃ pāpaṃ smṛtim āgatyakilbiṣi
na (not) hi (indeed) duṣṭena (by the wicked) sahasā (suddenly) na (not) munīnāṃ (of the sages) yogataḥ (by union) kṣaṇam (even for a moment) api (also) ca (and) taiḥ (by them) kṛtaṃ (done) pāpaṃ (sin) smṛtim (memory) āgatyakilbiṣi (coming, makes one sinful)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed |
| duṣṭena | duṣṭena | noun | instrumental · singular · masculine | with the wicked one |
| sahasā | sahasā | indeclinable | — | by force |
| na | na | indeclinable | — | not |
| munīnāṃ | munīnāṃ | noun | genitive · plural · masculine | of the sages |
| yogataḥ | yogataḥ | indeclinable | — | by means of Yoga |
| kṣaṇam | kṣaṇam | indeclinable | — | even for an instant |
| api | api | indeclinable | — | even |
| ca | ca | indeclinable | — | and |
| taiḥ | taiḥ | pronoun | instrumental · plural | by them |
| kṛtaṃ | kṛtaṃ | verb | √kṛ · past participle · third | done |
| pāpaṃ | pāpaṃ | noun | accusative · singular · neuter | sin |
| smṛtim | smṛtim | noun | accusative · singular · feminine | memory |
| āgaty | āgaty | verb | √āgā · gerund | having come |
| akilbiṣi | akilbiṣi | verb | √kilbiṣ · optative · third | may he not be sinful |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual nature of reality, highlighting that even the slightest transgression by one who has realized the ultimate truth (Muni) cannot be overlooked. Shankara's commentary on the Brahmasūtra (3.4.20) explains that the effects of actions, though minute, inevitably lead to bondage for those who perceive duality. In the context of this verse, the concept of smṛtim āgatyakilbiṣī (memory leading to taint) suggests that the Muni's mind, though elevated, is still susceptible to the residual impressions of past actions, reinforcing the idea that liberation (mokṣa) is attained only when the distinction between subject and object is transcended, revealing the brahman-ātman identity. The verse points to the ultimate goal of Advaita Vedānta: the realization of the non-dual Self, untouched by the consequences of actions, existing beyond the realm of memory and its tainted effects.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is interpreted through the lens of the devotee's relationship with the divine. According to Ramanuja's Śrībhāṣya (2.3.40), even a slight deviation from righteous conduct for one devoted to Īśvara (the Supreme Lord) cannot go unnoticed, as it reflects a momentary lapse in devotion and discernment. The concept of smṛtim āgatyakilbiṣī underscores the constant remembrance of one's actions and their impact on one's spiritual journey, emphasizing the importance of self-reflection and the pursuit of moral integrity in the service of the divine. Madhva also highlights the significance of recognizing the Lord's grace and the necessity of sincere repentance for any transgression, ensuring that the devotee's heart remains pure and dedicated to the Lord, illustrating the path of bhakti (devotion) as the means to spiritual purification and liberation.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers profound insights into the human condition, emphasizing the interconnectedness of our thoughts, actions, and their consequences. Swami Vivekananda, in his lectures on 'Karma-Yoga', highlights the universal principle that every action, however small, has its repercussions, echoing the concept of smṛtim āgatyakilbiṣī. The idea that even a Muni, an enlightened being, is not immune to the effects of past actions teaches us about personal responsibility and the importance of mindfulness in our daily lives. Radhakrishnan, in his philosophical works, extends this idea to the collective human experience, suggesting that the pursuit of knowledge, self-control, and service to humanity are essential for transcending the limitations imposed by our actions and memories, thereby achieving a state of inner peace and universal harmony, reflecting the practical and universal application of Vedāntic principles in modern life.