Na kavitvaṁ vacaḥśaktir nā cārūktir eva vaktur vakṛtvaṁ vākyēṣu vāgyaśaḥ ।
“Poetic skill is not merely the power of speech or beautiful speech; a speaker's skill lies in the praise they receive for their words.”
Structure
Na kavitvam vacaḥśaktiḥ nā cārūktiḥ eva vaktur vakṛtvaṁ vākyēṣu vāgyaśaḥ
Vaktur (of a speaker) eva (alone) cārūktiḥ (beautiful speech) na (is not) kavitvam (poetic skill) vākyēṣu (in sentences) vāgyaśaḥ (fame of speech) vacaḥśaktiḥ (power of speech) na (and not) vakṛtvaṁ (eloquence)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| Na | Na | indeclinable | — | not |
| kavitvam | kavitvaṁ | noun | nominative · singular · neuter | poetic skill |
| vacaḥśaktiḥ | vacaḥśaktiḥ | compound | tatpuruṣa · "vacaḥ-śaktiḥ" | power of speech |
| nā | nā | indeclinable | — | not |
| cārūktiḥ | cārūktiḥ | noun | nominative · singular · feminine | beautiful speech |
| eva | eva | indeclinable | — | only |
| vaktur | vaktur | noun | genitive · singular · masculine | of the speaker |
| vakṛtvaṁ | vakṛtvaṁ | noun | nominative · singular · neuter | eloquence |
| vākyēṣu | vākyēṣu | noun | locative · plural · masculine | in sentences |
| vāgyaśaḥ | vāgyaśaḥ | compound | tatpuruṣa · "vāgya-śaḥ" | or fame obtained through speech |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the notion that true poetics lies not in the externals of speech or eloquence but in the essence of the message, which resonates with the non-dual perspective of Advaita Vedānta. Śaṅkarācārya, in his commentary on the Brahma Sūtras, emphasizes the importance of understanding the ultimate reality (Brahman) beyond the dualistic distinctions. This verse, by pointing out that poetic skill (kavitvam) is not just about words (vacaḥśakti) or beautiful expression (cārūkti), hints at the deeper, intrinsic value of speech that transcends external qualities, echoing the concept of brahman-ātman identity where the ultimate reality is beyond the duality of spoken words. It suggests that true eloquence, akin to the realization of the Self, is recognized by its profound impact, not mere verbal ornamentation.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, this verse can be seen as highlighting the devotional aspect of speech and poetry, where the true skill of a speaker or poet lies in their ability to convey devotion and love for the Supreme Being (Īśvara). Rāmānujācārya, in his interpretation of the Bhagavad Gītā, emphasizes the importance of bhakti (devotion) as a means to attain liberation. This verse resonates with this idea by suggesting that the true measure of a speaker's skill is not in their eloquence or the beauty of their words, but in how their words inspire and convey a sense of reverence and awe for the divine, reflecting the relationship between the jīva (individual soul) and Īśvara (the Lord). Thus, the praise (vāgyaśaḥ) for one's words is a reflection of their devotional content and the speaker's connection with the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures on the practical applications of Vedānta, often emphasized the importance of action and service as expressions of the divine within us. This verse can be seen as underscoring the universal principle that true effectiveness, whether in speech, poetry, or any form of expression, lies in its ability to inspire, uplift, and serve others. Vivekānanda's concept of 'service to humanity is service to God' can be linked to this verse, as it suggests that the value of one's words is measured by the positive impact they have on others, not by their rhetorical beauty or the speaker's intent alone. Thus, this ancient verse finds contemporary relevance in the pursuit of meaningful communication and action that contributes to the betterment of society, reflecting the practical and universal application of Vedāntic principles in everyday life.