Shloka 14

सावित्रयुवाच श्रूयते भगवन्‌ दूतास्तवागच्छन्ति मानवान्‌ । नेतुं किल भवान्‌ कस्मादागतो<सि स्वयं प्रभो,सावित्रीने पूछा--भगवन्‌! मैंने तो सुना है कि मनुष्योंको ले जानेके लिये आपके दूत आया करते हैं। प्रभो! आप स्वयं यहाँ कैसे चले आये?

sāvitrī uvāca: śrūyate bhagavan dūtās tavāgacchanti mānavān netuṃ kila; bhavān kasmād āgato 'si svayaṃ prabho?

Sāvitrī said: “O Blessed Lord, it is heard that your messengers come to carry human beings away. Why, then, have you yourself come here, O Sovereign?”

सावित्रीSavitri
सावित्री:
Karta
TypeNoun
Rootसावित्री
FormFeminine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, Third, Singular
श्रूयतेis heard / it is said
श्रूयते:
TypeVerb
Rootश्रु
FormPresent, Third, Singular, Atmanepada (Passive sense)
भगवन्O Lord
भगवन्:
TypeNoun
Rootभगवत्
FormMasculine, Vocative, Singular
दूताःmessengers
दूताः:
Karta
TypeNoun
Rootदूत
FormMasculine, Nominative, Plural
तवyour
तव:
TypePronoun
Rootयुष्मद्
FormGenitive, Singular
आगच्छन्तिcome
आगच्छन्ति:
TypeVerb
Rootगम्
FormPresent, Third, Plural, Parasmaipada
मानवान्men / humans
मानवान्:
Karma
TypeNoun
Rootमानव
FormMasculine, Accusative, Plural
नेतुम्to lead / to take away
नेतुम्:
TypeVerb
Rootनी
FormInfinitive (Tumun)
किलindeed / they say
किल:
TypeIndeclinable
Rootकिल
भवान्you (honorific)
भवान्:
Karta
TypePronoun
Rootभवत्
FormMasculine, Nominative, Singular
कस्मात्from what cause? / why?
कस्मात्:
Apadana
TypePronoun
Rootकिम्
FormNeuter, Ablative, Singular
आगतःcome / arrived
आगतः:
TypeVerb
Rootआ-गम्
FormPast participle (Kta), Masculine, Nominative, Singular
असिare
असि:
TypeVerb
Rootअस्
FormPresent, Second, Singular
स्वयम्personally / oneself
स्वयम्:
TypeIndeclinable
Rootस्वयम्
प्रभोO Lord / O master
प्रभो:
TypeNoun
Rootप्रभु
FormMasculine, Vocative, Singular

यम उवाच

S
Sāvitrī
Y
Yama
Y
Yama-dūtas (messengers of Yama)
M
mānavāḥ (human beings)

Educational Q&A

The verse highlights the moral order surrounding death: ordinarily, cosmic law is administered through agents (Yama’s messengers), but exceptional situations draw the direct presence of the divine judge. It frames death not as chaos but as a regulated domain of dharma, inviting inquiry into why an exception occurs.

Sāvitrī addresses Yama and expresses surprise: she has heard that Yama’s attendants usually come to take humans at death, so she asks why Yama himself has appeared. The question sets up Yama’s explanation and the ensuing ethical dialogue central to the Sāvitrī–Satyavān episode.