Na hi duṣṭopepi duṣkṛtaṁ karoti yaḥ śāstrēṇa vāgviṣayeṇu śaktaḥ
“A learned man does not even do evil, having the power with his words in accordance with the Shastras.”
Structure
Na hi duṣṭo api duṣkṛtaṁ karoti yaḥ śāstrēṇa vāgviṣayeṣu śaktaḥ
Yaḥ (who) śāstrēṇa (by scripture) vāgviṣayeṣu (in the subjects of speech/literature) śaktaḥ (is capable) duṣṭo (even a wicked person) api (even) na hi (not indeed) duṣkṛtaṁ (an evil deed) karoti (commits)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not |
| hi | Hi | indeclinable | — | indeed, surely |
| duṣṭo | Duṣṭaḥ | noun | nominative · singular · masculine | corrupt or wicked one |
| api | Api | indeclinable | — | also, even |
| duṣkṛtaṁ | Duṣkṛtam | noun | accusative · singular · neuter | bad action |
| karoti | Karoti | verb | √kṛ · present · third | does |
| yaḥ | Yaḥ | pronoun | nominative · singular · masculine | who |
| śāstrēṇa | Śāstrēṇa | noun | instrumental · singular · masculine | with scripture |
| vāgviṣayeṣu | Vāgviṣayeṣu | compound | tatpuruṣa · "vāgviṣaya + eṣu" | in the fields of speech and knowledge |
| śaktaḥ | Śaktaḥ | noun | nominative · singular · masculine | capable |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the idea that a learned individual, one who has grasped the essence of the Shastras, does not engage in malevolent actions. According to Shankara, the power of words, when aligned with the truths of the Shastras, reflects the ultimate reality, Brahman. The knowledge of Brahman, as discussed in the Taittiriya Upanishad, leads to the realization that the individual self (ātman) is not separate from Brahman. This verse, in the context of Advaita Vedanta, implies that one who truly understands the scriptures and applies their knowledge in speech and action, cannot act against the inherent nature of reality, which is goodness and truth. Shankara's commentary on the Brahma Sutras emphasizes the importance of knowledge in removing ignorance, which is the root of all evil. Thus, the learned man, by virtue of his understanding and adherence to the Shastras, automatically aligns his actions with the good, embodying the non-dual principle of Brahman-ātman identity.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition views this verse through the lens of devotion and the relationship between the individual soul (jīva) and God (Īśvara). Rāmānujācārya, in his commentary on the Bhagavad Gita, highlights the importance of surrender to God and the pursuit of knowledge that leads to loving devotion. According to this perspective, the learned man, who is empowered by his knowledge of the Shastras and uses his words in accordance with their teachings, is not only restrained from evil but is also drawn closer to God. This closeness to God, achieved through devotion and right action, is seen as the ultimate goal. Madhvācārya, in his Dvaita Vedanta, while differing in his metaphysics, also emphasizes the role of the scriptures in guiding human action towards what is righteous and pleasing to God. Thus, this verse is seen as encouraging a life of devotion and moral rectitude, where one's knowledge and actions are directed towards realizing and serving the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, a key figure in Neo-Vedānta, interprets this verse as a call to practical action and universal application. In his lectures and writings, Vivekānanda often emphasized the importance of applying the principles of Vedānta in everyday life, to achieve both personal transformation and social good. According to him, the power of knowledge, when grounded in the scriptures, should be harnessed to uplift humanity, promoting love, compassion, and service. Sarvepalli Rādhākrishnan, another influential thinker, connects this verse to the broader human quest for values and meaning. He argues that the pursuit of knowledge, as guided by the Shastras, leads individuals to a deeper understanding of themselves and their place in the world, fostering a sense of responsibility and ethical conduct. Both Vivekānanda and Rādhākrishnan see this verse as a reminder of the potential for personal and societal transformation through the application of timeless spiritual principles to contemporary challenges.