na hi duṣṭopi kastv yaktimān syāt
“For who even being evil can be devoid of expressiveness?”
Structure
na hi duṣṭaḥ api kaḥ tvaktimān syāt
kaḥ (who) tvaktimān (endowed with a special faculty) syāt (would be) na hi (not indeed) duṣṭaḥ (wicked or evil) api (even)
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, evil person |
| api | api | indeclinable | — | also, even |
| kaḥ | kaḥ | pronoun | nominative · singular · masculine | who |
| tva | tva | indeclinable | — | yourself |
| aktimān | aktimān | noun | nominative · singular · masculine | one having the juice, mature |
| syāt | syāt | verb | √as · optative · third | may be |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the inherent expressiveness of all beings, which points to the ultimate non-dual reality of Brahman. According to Shankara, the capacity for expression (yaktimān) is an intrinsic aspect of consciousness, untainted by the external designations of good or evil. In his commentary on the Brahma Sutras, Shankara argues that the essential nature of the self (ātman) is beyond all duality, including the dichotomy of virtue and vice. This verse, in implying that even the most depraved individual possesses a spark of expressiveness, hints at the universal presence of Brahman, which is the ultimate source of all manifestation. The non-dual reading of this verse thus underscores the identity of Brahman and ātman, emphasizing that the true self is beyond the limited frameworks of moral categorization.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of the relationship between the jīva (individual self) and Īśvara (the Lord). Ramanuja's philosophy of Viśiṣṭādvaita Vedānta posits that the jīva, though finite and dependent on Īśvara, is never completely devoid of the divine presence. The verse suggests that even the most wicked individual retains a degree of expressiveness, which Ramanuja would see as a reflection of the innate connection between the jīva and Īśvara. This interpretation highlights the concept of 'taratamya' or gradations of being, where all entities, regardless of their moral standing, are interconnected and imbued with the presence of the divine. The devotional reading of this verse thus underscores the all-pervasive nature of Īśvara and the jīva's inherent capacity for spiritual growth and redemption.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): This verse has profound implications for contemporary life, as it encourages us to recognize the inherent worth and creative potential of every individual, regardless of their moral character. Swami Vivekananda, in his lectures on 'The Complete Works', emphasized the importance of acknowledging the divine spark within each person, which is the source of their unique expressiveness. Radhakrishnan, in his philosophical writings, further developed this idea, arguing that the universal principle of 'yaktimān' is a manifestation of the cosmic consciousness that underlies all existence. This verse thus becomes a call to action, urging us to cultivate empathy, understanding, and compassion towards all individuals, and to recognize the shared human experience that transcends moral boundaries. By embracing this universal and practical application, we can foster a more inclusive and harmonious society, where every individual is valued and empowered to express their unique potential.