na hi duṣṭopi kas tv aktim āhur antareṇāpi hi dṛṣṭvā dṛṣṭvā mohayet gajān
“For even an ugly person appears beautiful while looking at a similar person; on seeing him again and again, a person deludes even elephants.”
Structure
na hi duṣṭo api kaḥ tv aktim āhur antareṇāpi hi dṛṣṭvā dṛṣṭvā mohayet gajān
Na (not) hi (indeed) duṣṭo (evil) api (even) kaḥ (who) tv (your) aktim (slime) āhuḥ (speaks of) antareṇa (between) āpi (also) hi (indeed) dṛṣṭvā (having seen) dṛṣṭvā (having seen) gajān (elephants) mohayet (can bewilder)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed |
| duṣṭo | duṣṭaḥ | adjective | — | evil |
| api | api | indeclinable | — | also |
| kaḥ | kaḥ | pronoun | nominative · singular · masculine | who |
| tv | tva | indeclinable | — | your |
| aktim | aktim | noun | accusative · singular · feminine | elephant |
| āhur | āhuḥ | verb | √ā · past · third | they say |
| antareṇāpi | antareṇāpi | indeclinable | — | even through |
| hi | hi | indeclinable | — | indeed |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| dṛṣṭvā | dṛṣṭvā | indeclinable | — | having seen |
| mohayet | mohayet | verb | √moh · optative · third | may bewilder |
| gajān | gajān | noun | accusative · plural · masculine | elephants |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the illusion of duality, where even an ugly person appears beautiful when compared to someone similar. Shankara's commentary on the Brahma Sutras (3.2.21) discusses the concept of 'adrśya' or the unseen, which is relevant to this verse. The delusion of elephants, representing the strongest of instincts, by an ugly person, underscores the power of māyā. The non-dual reading of this verse points to the brahman-ātman identity, where the ultimate reality is beyond all dualities, including beauty and ugliness. By seeing the world through the lens of similarity, we are deluded into perceiving differences, whereas the truth lies in the unity of brahman. This verse, thus, serves as a reminder to look beyond the veil of māyā and recognize the ultimate non-dual reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as an illustration of the concept of 'taratamya' or the hierarchy of beings. Rāmānujācārya, in his commentary on the Bhagavad Gita (6.7), discusses the importance of recognizing the Lord's presence in all beings, regardless of their outer appearance. The ugly person deluding elephants represents the power of the jīva, the individual self, when it is connected to Īśvara, the supreme Lord. This verse highlights the relationship between the jīva and Īśvara, where the jīva, despite its limitations, can achieve greatness through devotion and surrender to the Lord. The verse serves as a reminder to look beyond the external appearance and recognize the divine presence in all beings, thereby cultivating devotion and humility.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lecture on 'The Powers of the Mind' (Complete Works, Vol. 2), discusses the concept of 'māyā' as a psychological phenomenon, where our perceptions are influenced by our surroundings. This verse illustrates how our perception of beauty and ugliness is relative and can be influenced by comparison. The delusion of elephants by an ugly person represents the power of the human mind to shape our perceptions and reality. This verse has practical applications in contemporary life, where we often judge people based on their appearance, rather than their inner qualities. By recognizing the relativity of our perceptions, we can cultivate a more compassionate and inclusive attitude towards others, looking beyond their external appearance and recognizing their inherent value and dignity.