na hi duṣṭātmanaḥ śāstrena yogaḥ na pāpasya hānaye
“For one with a corrupted mind, there is no union with scripture, nor a cessation of sin.”
Structure
na hi duṣṭa-ātmanāḥ śāstrena yogaḥ na pāpasya hānaye
na hi duṣṭa-ātmanāḥ (for one with a wicked mind) śāstrena (with scriptures) yogaḥ (union) na (not) pāpasya (of sin) hānaye (for the destruction)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duṣṭa-ātmanāḥ | duṣṭātmanāḥ | compound | bahuvrīhi · "duṣṭaḥ ātmā yaṣṭaḥ" | of one whose mind is corrupted |
| duṣṭa | duṣṭa | verb | √duṣ · past participle | corrupted |
| ātmanāḥ | ātmanāḥ | noun | genitive or possessive · singular · masculine | of the self, mind |
| śāstrena | śāstrena | noun | instrumental · singular · neuter | by scripture, with scripture |
| yogaḥ | yogaḥ | noun | nominative · singular · masculine | union, connection |
| na | na | indeclinable | — | not |
| pāpasya | pāpasya | noun | genitive · singular · neuter | of sin |
| hānaye | hānaye | noun | dative · singular · neuter | for removal |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the importance of a purified mind in realizing the ultimate truth. According to Shankara, the mind must be free from impurities to comprehend the non-dual nature of Brahman. In his commentary on the Brahma Sutras, Shankara notes that the knowledge of Brahman is not possible for one who is tainted by sin. This verse reinforces the idea that a corrupted mind cannot attain union with scripture, nor can it cease from sin. The non-dual reading of this verse points to the identity of Brahman and ātman, emphasizing that a mind consumed by duality and sin cannot realize this fundamental unity. Shankara's reasoning on this verse underscores the necessity of self-purification as a precursor to spiritual understanding, ultimately leading to the realization of the Brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse is understood in the Vaiṣṇava tradition as emphasizing the importance of devotion and the relationship between the jīva and Īśvara. Rāmānujācārya, in his Śrī Bhāṣya, highlights the role of divine grace in purifying the mind and facilitating the cessation of sin. According to Ramanuja, the jīva, or individual self, is inherently dependent on Īśvara, the Lord, for liberation. This verse suggests that without a purified mind, the jīva remains trapped in sin, unable to experience union with the divine. Madhvācārya, on the other hand, emphasizes the role of bhakti, or devotion, in achieving a purified mind and ultimately, liberation. Both Ramanuja and Madhva stress the importance of cultivating devotion to Īśvara as a means to overcome sin and attain spiritual liberation, reflecting the devotional reading of this verse.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has significant practical implications for modern life, as emphasized by Swami Vivekānanda and S. Rādhākrishnan. In his lectures and writings, Vivekānanda often stressed the importance of self-purification and the cultivation of a noble character. He saw this verse as a reminder that true knowledge and understanding can only be achieved through a mind that is free from the corrupting influences of sin and ignorance. Rādhākrishnan, in his philosophical works, similarly highlights the universal relevance of this verse, noting that it speaks to the fundamental human quest for self-realization and moral growth. Both Vivekānanda and Rādhākrishnan connect this verse to contemporary life, emphasizing the need for individuals to cultivate a sense of inner purity and moral responsibility, recognizing that a corrupted mind cannot achieve true understanding or union with a higher reality, whether conceived as scripture, God, or the ultimate truth.