na hi duṣṭena dṛṣṭaṁ kimapi dṛṣṭena paśyati .
“The corrupt mind does not see anything; what has been seen it does not perceive.”
Structure
na hi duṣṭena dṛṣṭam kim api dṛṣṭena paśyati
na hi duṣṭena (by the evil one) dṛṣṭam (seen) kim (what) api (any) dṛṣṭena (with the eyes) paśyati (sees)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duṣṭena | duṣṭena | noun | instrumental · singular · masculine | with the wicked or corrupt one |
| dṛṣṭam | dṛṣṭam | noun | accusative · singular · neuter | anything seen or perceived |
| kim | kim | pronoun | accusative · singular · neuter | what, anything |
| api | api | indeclinable | — | also, even |
| dṛṣṭena | dṛṣṭena | noun | instrumental · singular · masculine | with one who has seen |
| paśyati | paśyati | verb | √paś · present · third | sees, perceives |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse succinctly encapsulates the non-dual philosophy of Advaita Vedānta. According to Śaṅkara, the corrupt mind, tainted by ignorance (avidyā), fails to perceive reality as it truly is. The phrase 'na hi duṣṭena dṛṣṭaṁ kimapi' highlights the mind's inability to grasp the truth when clouded by imperfections. Śaṅkara's commentary on the Brahmasūtras (1.1.1) echoes this idea, stating that the ultimate reality, Brahman, is not an object of perception but the very essence of the Self (ātman). This verse thus points to the brahman-ātman identity, where the individual self, once freed from corruption, realizes its true nature as Brahman. In Śaṅkara's reasoning, the removal of ignorance allows for the direct experience of this unity, underscoring the verse's message that a purified mind is essential for true perception.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of devotional theology, emphasizing the relationship between the jīva (individual soul) and Īśvara (the Supreme Lord). Rāmānujācārya, in his Śrī Bhāṣya (2.3.40), notes that the 'corrupt mind' refers to the soul deluded by its own ego and desires, failing to perceive its inherent dependence on and connection to Īśvara. The phrase 'dṛṣṭena paśyati' suggests that it is only through the grace of Īśvara that the jīva can gain true insight into its nature and its relationship with the divine. Madhvācārya, in his Anuvyākhyāna, further clarifies that the 'corruption' of the mind is its tendency to see itself as independent, highlighting the need for devotion and surrender to Īśvara to correct this flawed perception. This verse, in the Vaiṣṇava view, encourages a devotional approach to understanding and realizing one's true nature in relation to the Supreme.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on Vedānta, often emphasized the practical and universal applications of ancient Indian wisdom. This verse, in the context of Neo-Vedānta, is seen as a call to self-reflection and purification. Vivekānanda, in his 'Complete Works' (Vol. 1, 'Paper on Hinduism'), discusses the necessity of a pure mind for the realization of one's true potential and the ultimate reality. The 'corrupt mind' symbolizes the limitations and biases that hinder our understanding and experience of the world and ourselves. Rādhākrishnan, in 'The Philosophy of the Upaniṣads', expands on this idea, suggesting that the corruption of the mind is not just moral but also cognitive and perceptual, leading to a fragmented and incomplete view of reality. Both thinkers encourage a path of self-cultivation and the pursuit of knowledge that leads to a holistic understanding of the self and the universe, echoing the verse's message on the importance of a pure and discerning mind for true perception and understanding.