na kavitve na cāriṭre na vaṃśe 'tha yaśo 'pi na
“Not by poetic skill, nor by good character, nor by lineage, nor even by fame.”
Structure
na kavitve na cāriṭre na vaṃśe atha yaśo api na
na (not) kavitve (in poetry) na (nor) cāriṭre (in good conduct) na (nor) vaṃśe (in lineage) atha (then) yaśo (fame) api (even) na (not)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| na | na | indeclinable | — | not |
| kavitve | kavitve | noun | locative · singular · neuter | in poetry |
| na | na | indeclinable | — | not |
| cāriṭre | cāriṭre | noun | locative · singular · neuter | in conduct |
| na | na | indeclinable | — | not |
| vaṃśe | vaṃśe | noun | locative · singular · masculine | in lineage |
| atha | atha | indeclinable | — | and, also |
| yaśo | yaśo | noun | nominative · singular · neuter | fame |
| api | api | indeclinable | — | also |
| na | na | indeclinable | — | not |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual reality by negating the four means often considered essential for achieving recognition or self-realization: poetic skill (kavitva), good character (cāritra), lineage (vaṃśa), and fame (yaśas). According to Shankara's reasoning, as seen in his commentary on the Brahmasūtras, true self-realization (ātma-sākṣātkāra) is not dependent on external achievements or attributes but on the direct experience of the ultimate reality, Brahman. This verse points to the idea that Brahman, the unchanging and all-pervading reality, is not attained through mundane accomplishments but through the realization of one's true identity as Ātman, which is ultimately not different from Brahman. Thus, it invites the seeker to look beyond ephemeral distinctions and striving, guiding them toward the path of self-inquiry and the understanding of the non-dual nature of reality.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the context of Vaiṣṇava philosophy, this verse can be seen as emphasizing the grace of Īśvara (the Supreme Lord) in achieving spiritual liberation. Rāmānujācārya, in his Śrī Bhāṣya, while interpreting the Brahmasūtras, discusses the concept of prapatti or surrender to the Lord as the means to attain mokṣa. This verse, by negating other means of attaining recognition or liberation, indirectly points to the dependence on the Lord's grace. The jīva (individual self) must recognize its limitations and the ephemeral nature of worldly achievements and fame, and instead, seek refuge in Īśvara. This devotional approach highlights the personal relationship between the jīva and Īśvara, where the jīva's efforts are not sufficient on their own for liberation but are facilitated through devotion and surrender to the Lord.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the universal principles that underlie all religious and philosophical traditions. This verse, in the context of Neo-Vedānta, can be seen as a call to look beyond external markers of success or identity and to seek the inner, universal self. Vivekānanda, in his speech at the Parliament of the World's Religions, emphasized the importance of realizing one's true nature, which transcends the boundaries of caste, creed, and nationality. Similarly, S. Radhakrishnan, in his works, highlighted the human quest for meaning and the universal values that can guide contemporary life. This verse, by negating the conventional means of achieving recognition, points to the importance of self-reflection, inner growth, and the realization of one's interconnectedness with all existence, thereby offering a profound and practical message for modern times.