Those who say the result is for becoming, and those who say it is for non-becoming. Thus we have heard from the wise who explained it to us.

The syntactic variation with the previous verse (dative bhavāya/abhave instead of instrumental bhavaya/abhavaya) suggests different interpretive traditions. Some teachers teach that the purpose of sādhana is to reach superior states of existence (bhavāya); others, that it is to be liberated from all conditioned existence (abhavāya).

Bhavāya points to the celestial lokas (worlds) attainable through sophisticated rites and meditations. These are temporary although prolonged — eventually merit is exhausted and one returns to the cycle. Abhavāya points to mokṣa, where there is no possible return because there is no separate identity to return.

The persistence of this debate in the tradition shows that there is no single answer valid for everyone. The Vedic system recognizes that different beings have different capacities and aspirations. Some are ready for total renunciation; others need gradualism.

Naciketas, however, has already made his choice. His question about “what lies beyond death” indicates he seeks abhava in the correct sense — not mere extinction but transcendence of death itself. The yoga that Yama will teach is precisely this: the knowledge that liberates from the need to be reborn.