na hi duṣṭopi niṣkrānto nādatte hema pāṇibhiḥ . asti brahmeṇa samam pāpaṃ yat kāmam upahañyāt .
“Even an evil man on departing does not cast away gold in his hands; similarly there is no greater sin than to deceive a Brāhmaṇa.”
Structure
na hi duṣṭaḥ api niṣkrāntaḥ na ādatte hema pāṇibhiḥ . asti brahmeṇa samaṃ pāpaṃ yat kāmaṃ upahañyāt
na hi duṣṭaḥ (no, not even an evil person) api (certainly) niṣkrāntaḥ (having gone out) na ādatte (does not take) hema (gold) pāṇibhiḥ (with hands) . asti (there is) brahmeṇa (with Brahma) samaṃ (equal) pāpaṃ (sin) yat (which) kāmaṃ (desire) upahañyāt (destroys)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for, indeed |
| duṣṭaḥ | duṣṭaḥ | noun | nominative · singular · masculine | wicked one |
| api | api | indeclinable | — | even, also |
| niṣkrāntaḥ | niṣkrāntaḥ | noun | nominative · singular · masculine | gone out, escaped |
| na | na | indeclinable | — | not |
| ādatte | ādatte | verb | √ā-dā · present · third | takes, accepts |
| hema | hema | noun | accusative · singular · neuter | gold |
| pāṇibhiḥ | pāṇibhiḥ | noun | instrumental · plural · masculine | with hands |
| asti | asti | verb | √as · present · third | is, exists |
| brahmeṇa | brahmeṇa | noun | instrumental · singular · masculine | with Brahman |
| samaṃ | samaṃ | indeclinable | — | equal to, like |
| pāpaṃ | pāpaṃ | noun | accusative · singular · neuter | sin |
| yat | yat | pronoun | nominative · singular · neuter | which, what |
| kāmaṃ | kāmaṃ | noun | accusative · singular · masculine | desire, wish |
| upahañyāt | upahañyāt | verb | √upa-han · optative · third | may destroy, annihilate |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the gravity of deceiving a Brāhmaṇa, implying a sin as profound as denying the ultimate reality, Brahman. Shankara's non-dual reading emphasizes the oneness of Brahman and Ātman. In the context of this verse, deceiving a Brāhmaṇa, who is considered a symbol of spiritual knowledge and embodiment of Brahman, is akin to denying one's own true nature. This act disrupts the harmony between the individual self (jīva) and the universal self (Brahman), highlighting the importance of truthfulness and respect towards those who represent the pursuit of knowledge and spiritual growth. Shankara's commentary on the Taittiriya Upanishad (2.1.1) clarifies that the knowledge of Brahman is the highest goal, and actions contrary to this pursuit, such as deception, are considered sinful. Therefore, this verse serves as a reminder of the non-dual nature of reality and the ethical conduct that arises from this understanding.
Vaiṣṇava tradition (Rāmānujācārya): Rāmānujācārya interprets this verse in the context of bhakti, emphasizing the relationship between the jīva (individual self) and Īśvara (the Lord). Deceiving a Brāhmaṇa, who is devoted to Īśvara and embodies the attributes of a true servant of the Lord, is seen as a grave offense against Īśvara Himself. This act disrupts the bond of love and trust between the devotee and the Lord, leading to spiritual downfall. Rāmānujācārya, in his Śrī Bhāṣya on the Brahma Sutras, highlights the importance of loyalty and devotion to those who are dedicated to the service of Īśvara, as this reflects one's devotion to the Lord. By respecting and not deceiving Brāhmaṇas, one demonstrates their commitment to the path of devotion and service to the divine, underscoring the Vaiṣṇava emphasis on love, surrender, and the cultivation of a pure heart.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan interpret this verse as a call to universal values of truthfulness, respect, and compassion. Deceiving anyone, especially those who are considered pillars of society and spirituality like Brāhmaṇas, undermines the fabric of trust and harmony necessary for individual and collective growth. This verse, in the context of Neo-Vedānta, is seen as an affirmation of the inherent dignity and worth of every individual, irrespective of their position or role in society. In his lectures on 'Vedānta Philosophy' and 'Practical Vedānta', Vivekānanda emphasizes the need for selfless service, truth, and non-deception as fundamental principles for achieving spiritual and social harmony. Similarly, Radhakrishnan, in 'The Hindu View of Life', stresses the importance of living a life of integrity and honesty, as these values are essential for personal enlightenment and the betterment of society, reflecting the universal and practical application of this ancient verse in contemporary life.