na hi duṣṭajanasyasada duṣṭatā yasyāṃ hi sā syāt tamaso'pi sā
“The wickedness of a wicked person is not always present; if it were, then it would even persist during darkness.”
Structure
na hi duṣṭa-janasya sadā duṣṭatā yasyāṃ hi sā syāt tamaso api sā
na hi (not indeed) sadā (always) duṣṭatā (wickedness) duṣṭa-janasya (of a wicked person) yasyāṃ (in whom) hi (indeed) sā (that wickedness) syāt (were) tamaso (of darkness) api (even) sā (that)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | indeed, surely |
| duṣṭa-janasya | duṣṭa-janasya | compound | tatpuruṣa · "duṣṭa-jana" | of a wicked person |
| duṣṭa-janasya | duṣṭa-janasya | compound | — | |
| sadā | sadā | indeclinable | — | always |
| duṣṭatā | duṣṭatā | noun | nominative · singular · feminine | wickedness |
| yasyāṃ | yasyāṃ | pronoun | locative · singular · feminine | in whom |
| hi | hi | indeclinable | — | indeed, surely |
| sā | sā | pronoun | nominative · singular · feminine | she, it |
| syāt | syāt | verb | √as · optative · third | may be, is |
| tamaso | tamaso | noun | ablative · singular · neuter | from darkness |
| api | api | indeclinable | — | also, even |
| sā | sā | pronoun | nominative · singular · feminine | she, it |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse points to the impermanence of wickedness, underscoring the non-dual nature of reality. According to Shankara, the wickedness of a wicked person is not an inherent or permanent attribute, but rather a fleeting condition. In his commentary on the Brahmasūtra, Shankara notes that the ātman, or true self, is unaffected by the fluctuations of the mind and the external world. This verse illustrates the idea that even the most wicked individual is not irredeemably so, and that the true nature of the self remains untouched by such fleeting conditions. The phrase 'yasyāṃ hi sā syāt tamaso'pi sā' suggests that even in darkness, the inherent goodness of the ātman shines through, pointing to the ultimate identity of brahman and ātman.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): This verse highlights the complex interplay between the jīva and Īśvara. Ramanuja, in his Śrībhāṣya, notes that the wickedness of the jīva is a result of its separation from Īśvara, and that the Lord's grace can transform even the most wicked individual. The phrase 'na hi duṣṭajanasya sadā duṣṭatā' suggests that the jīva's wickedness is not an essential or permanent aspect of its nature, but rather a condition that can be overcome through devotion and surrender to Īśvara. This verse underscores the Vaiṣṇava emphasis on the transformative power of bhakti and the ultimate goal of achieving a loving relationship with the Divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse offers a powerful message of hope and redemption in contemporary life. As Swami Vivekananda noted in his lectures on 'Karma Yoga', the idea that our present circumstances or actions define us is a limited and misguided one. Rather, we have the power to transform ourselves and our lives through our choices and actions. The phrase 'yasyāṃ hi sā syāt tamaso'pi sā' suggests that even in the darkest of times, there is always the potential for growth, change, and redemption. This verse encourages us to look beyond the surface level of our lives and to tap into our deeper, more profound nature, where we can discover the resources and resilience needed to overcome even the most daunting challenges.