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Shloka 37

Phala of Vrata, Niyama, Svādhyāya, Dama, Satya, Brahmacarya, and Service (व्रत-नियम-स्वाध्याय-दम-सत्य-ब्रह्मचर्य-शुश्रूषा-फलप्रश्नः)

जो गौओंके प्रति क्षमाशील

nāciketa uvāca | śrutvā vaivasvatavacas tad ahaṃ punar abruvam | abhāve gopradātṝṇāṃ kathaṃ lokān hi gacchati ||

Naciketas said: “Having heard the words of Vaivasvata (Yama), I spoke again: ‘If there are no donors of cows, how indeed does one attain the worlds (of merit)?’”

नाचिकेतःNaciketas
नाचिकेतः:
Karta
TypeNoun
Rootनाचिकेत (प्रातिपदिक)
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच् (धातु)
FormPerfect (Liṭ), 3rd, Singular, Parasmaipada
श्रुत्वाhaving heard
श्रुत्वा:
TypeVerb
Rootश्रु (धातु)
Formक्त्वा (absolutive/gerund), Active, true
वैवस्वतof Vivasvat; (i.e., Yama's)
वैवस्वत:
TypeAdjective
Rootवैवस्वत (प्रातिपदिक)
FormNeuter, Accusative, Singular
वचःspeech, words
वचः:
Karma
TypeNoun
Rootवचस् (प्रातिपदिक)
FormNeuter, Accusative, Singular
तत्that
तत्:
Karma
TypePronoun
Rootतद् (सर्वनाम-प्रातिपदिक)
FormNeuter, Accusative, Singular
अहम्I
अहम्:
Karta
TypePronoun
Rootअस्मद् (सर्वनाम-प्रातिपदिक)
FormNominative, Singular
पुनःagain
पुनः:
TypeIndeclinable
Rootपुनः (अव्यय)
Formtrue
अब्रुवम्I said/spoke
अब्रुवम्:
TypeVerb
Rootब्रू (धातु)
FormImperfect (Laṅ), 1st, Singular, Parasmaipada
अभावेin the absence, when lacking
अभावे:
Adhikarana
TypeNoun
Rootअभाव (प्रातिपदिक)
FormMasculine, Locative, Singular
गोप्रदातॄणाम्of givers of cows (cow-donors)
गोप्रदातॄणाम्:
TypeNoun
Rootगो-प्रदातृ (प्रातिपदिक)
FormMasculine, Genitive, Plural
कथम्how?
कथम्:
TypeIndeclinable
Rootकथम् (अव्यय)
Formtrue
लोकान्worlds, realms
लोकान्:
Karma
TypeNoun
Rootलोक (प्रातिपदिक)
FormMasculine, Accusative, Plural
हिindeed, for
हि:
TypeIndeclinable
Rootहि (अव्यय)
Formtrue
गच्छतिgoes, reaches
गच्छति:
TypeVerb
Rootगम् (धातु)
FormPresent (Laṭ), 3rd, Singular, Parasmaipada

नाचिकेत उवाच

नाचिकेत (Naciketas)
वैवस्वत / यम (Vaivasvata/Yama)
गोदान (gift of cows)
लोक (worlds/realms of merit)

Educational Q&A

The verse frames go-dāna (the gifting of cows) as a major vehicle of dharmic merit and raises a moral-theological problem: if such donors are absent, by what means do beings attain meritorious realms? It highlights the dependence of social-religious welfare on generosity and the continuity of dharma through giving.

After hearing Vaivasvata (Yama) describe norms and occasions connected with cow-gifting, Naciketas responds with a follow-up question. He presses the logic of the teaching by asking how attainment of ‘worlds’ is possible when there are no cow-donors, thereby continuing the inquiry-driven dialogue.