na hi duṣṭavacastasya mṛdustasya vacaḥ śubham । mṛdorapi ca duṣṭasya duṣṭaṃ vacanaṃ nṛṇām ॥ ७
“For a wicked person's speech is never soft, and a virtuous person's speech is always pleasant, even a virtuous person's harsh speech to wicked people is kind.”
Structure
na hi duṣṭa-vacastaḥ tasya mṛduḥ tasya vacasḥ śubham mṛdor api ca duṣṭasya duṣṭaṃ vacanaṃ nṛṇām
na hi (not indeed) duṣṭa-vacastaḥ (of a man with harsh words) tasya (his) vacasḥ (words) mṛduḥ (are gentle) śubham (auspicious) tasya (his) mṛdor api (even if gentle) ca (and) duṣṭasya (of a wicked man) duṣṭaṃ (wicked) vacanaṃ (words) nṛṇām (of men)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| hi | hi | indeclinable | — | for|indeed |
| duṣṭa-vacastaḥ | duṣṭa-vacastaḥ | compound | bahuvrīhi · "duṣṭa-vacastāḥ" | of evil speech |
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| mṛduḥ | mṛduḥ | adjective | — | soft|gentle |
| tasya | tasya | pronoun | genitive · singular · masculine | of him |
| vacasḥ | vacasḥ | noun | genitive · singular · neuter | of speech |
| śubham | śubham | adjective | — | auspicious |
| mṛdor | mṛdor | noun | ablative · singular · masculine | of soft one |
| api | api | indeclinable | — | also|even |
| ca | ca | indeclinable | — | and |
| duṣṭasya | duṣṭasya | adjective | — | of evil one |
| duṣṭaṃ | duṣṭaṃ | adjective | — | evil |
| vacanaṃ | vacanaṃ | noun | nominative · singular · neuter | speech |
| nṛṇām | nṛṇām | noun | genitive · plural · masculine | of men |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the importance of understanding the nature of speech and its relationship to the Self. According to Shankara, the wicked person's speech is never soft because it is rooted in ignorance and duality, whereas the virtuous person's speech is always pleasant due to their understanding of the non-dual nature of reality. Shankara's commentary on the Brahma Sutras (1.1.1) emphasizes that the ultimate reality, Brahman, is beyond all dualities, including the distinction between good and evil. This verse points to the brahman-ātman identity, suggesting that the true Self is unaffected by the dualities of the world and that its 'speech' is always characterized by wisdom and compassion. By realizing this identity, one can transcend the limitations of worldly speech and attain liberation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as emphasizing the importance of devotion and self-surrender to the Lord. Ramanuja's commentary on the Bhagavad Gita (16.1-3) highlights the distinction between the devotee's speech, which is characterized by sweetness and humility, and the wicked person's speech, which is marked by harshness and pride. The verse suggests that even when a virtuous person speaks harshly to the wicked, their words are ultimately motivated by a desire to bring the wicked person back to the path of devotion and surrender to the Lord. Madhva's commentary on the Mahabharata (5.35.45-50) further emphasizes the role of the guru in guiding the devotee on the path to self-realization and the importance of following the teachings of the scriptures.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has a profound relevance to contemporary life, as it highlights the importance of cultivating wisdom, compassion, and kindness in our interactions with others. Swami Vivekananda's lectures on the Bhagavad Gita (Lecture 3) emphasize the need to transcend the dualities of the world and to realize the oneness of all existence. The verse suggests that even in our dealings with those who may be considered wicked or evil, we should strive to maintain a sense of inner calm and compassion, rather than reacting with anger or hatred. Radhakrishnan's writings on the Upanishads (The Principal Upanishads, p. 35-40) further emphasize the importance of self-control, non-violence, and humility in achieving spiritual growth and realizing the ultimate reality.