Previous Verse
Next Verse

Shloka 7

Kṛṣṇasya Dvārakā-praveśaḥ — Krishna’s Return to Dvārakā and the Raivataka Festival

न चान्यामपि पश्यामि गति गतिमतां वर । स्वर्गद्वारस्य गमने स्थाने चेह द्विजोत्तम,जंगम प्राणियोंमें श्रेष्ठ विप्रवर! अब इस लोकमें रहकर सुख पाना और परलोकमें स्वर्गीय सुख भोगनेके लिये मुझे दूसरी कोई गति नहीं दीख पड़ती

na cānyām api paśyāmi gatiṁ gatimatāṁ vara | svargadvārasya gamane sthāne ceha dvijottama ||

Saudāsa said: “O best of the twice-born, foremost among those who move and live, I see no other course for me—neither for attaining happiness while remaining in this world, nor for reaching the gate of heaven in the world beyond.”

not
:
TypeIndeclinable
Root
and
:
TypeIndeclinable
Root
अन्याम्another (alternative)
अन्याम्:
Karma
TypeAdjective
Rootअन्य
FormFeminine, Accusative, Singular
अपिeven/also
अपि:
TypeIndeclinable
Rootअपि
पश्यामिI see
पश्यामि:
TypeVerb
Rootदृश्
FormPresent, First, Singular, Parasmaipada
गतिम्course/means/way
गतिम्:
Karma
TypeNoun
Rootगति
FormFeminine, Accusative, Singular
गतिमताम्of those who have movement (living beings)
गतिमताम्:
TypeAdjective
Rootगतिमत्
FormMasculine/Neuter, Genitive, Plural
वरO best/excellent one
वर:
TypeNoun
Rootवर
FormMasculine, Vocative, Singular
स्वर्गद्वारस्यof the gate of heaven
स्वर्गद्वारस्य:
TypeNoun
Rootस्वर्गद्वार
FormNeuter, Genitive, Singular
गमनेin going/at the time of going
गमने:
Adhikarana
TypeNoun
Rootगमन
FormNeuter, Locative, Singular
स्थानेin the place/at the station
स्थाने:
Adhikarana
TypeNoun
Rootस्थान
FormNeuter, Locative, Singular
and
:
TypeIndeclinable
Root
इहhere (in this world)
इह:
Adhikarana
TypeIndeclinable
Rootइह
द्विजोत्तमO best of the twice-born (brahmin)
द्विजोत्तम:
TypeNoun
Rootद्विजोत्तम
FormMasculine, Vocative, Singular

सौदास उवाच

S
Saudāsa
D
dvijottama (a brāhmaṇa addressee)
S
svarga (heaven)

Educational Q&A

The verse frames a moral dilemma in terms of “gati” (a viable course): the speaker seeks a single right means that can secure well-being here and a worthy outcome after death, implying that ethical action must be evaluated for both worldly and otherworldly consequences.

Saudāsa addresses a brāhmaṇa as an authority figure and confesses that he sees no alternative path available to him—neither for happiness in this life nor for reaching heaven—setting up a request for guidance or justification for the course he is considering.