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Narada Purana — Purva Bhaga, Shloka 82

Yuga-Dharma Framework, Kali-Yuga Diagnosis, and the Hari-Nāma Remedy

Transition to Vedānta Inquiry

गोधूमान्नयवान्नाढ्ये देशे यास्यंति दुःखिताः । निधाय हृद्यकर्मणि प्रेरयंति वचः शुभम् ॥ ८२ ॥

godhūmānnayavānnāḍhye deśe yāsyaṃti duḥkhitāḥ | nidhāya hṛdyakarmaṇi prerayaṃti vacaḥ śubham || 82 ||

Les affligés gagnent une contrée riche en nourriture de blé et d’orge. Fixant leur esprit sur ce qui réjouit et profite au cœur, ils prononcent des paroles de bon augure et d’encouragement.

godhūmānnayavānnāḍhyerich in wheat-food and barley-food
godhūmānnayavānnāḍhye:
Visheshana (Adjective to deśe)
TypeAdjective
Rootgodhūmānnayavānnāḍhya (प्रातिपदिक)
FormMasculine, Locative (7th/सप्तमी), Singular
deśein the country/region
deśe:
Adhikarana (Location/अधिकरण)
TypeNoun
Rootdeśa (प्रातिपदिक)
FormMasculine, Locative (7th/सप्तमी), Singular
yāsyaṃtithey will go
yāsyaṃti:
Kriya (Action/क्रिया)
TypeVerb
Rootyā (धातु)
FormFuture Tense (Lrt/लृट्), Parasmainpada, 3rd Person, Plural
duḥkhitāḥsorrowful people
duḥkhitāḥ:
Karta (Subject/कर्ता)
TypeNoun
Rootduḥkhita (प्रातिपदिक)
FormMasculine, Nominative (1st/प्रथमा), Plural
nidhāyahaving placed/kept
nidhāya:
Purvakalika Kriya (Prior Action)
TypeIndeclinable
Rootni+dhā (धातु)
FormAbsolutive/Gerund (Lyap/ल्यप्)
hṛdyakarmaṇiin pleasing/beloved action
hṛdyakarmaṇi:
Adhikarana (Location/Target)
TypeNoun
Roothṛdyakarman (प्रातिपदिक)
FormNeuter, Locative (7th/सप्तमी), Singular
prerayaṃtithey utter/send forth
prerayaṃti:
Kriya (Action/क्रिया)
TypeVerb
Rootpra+īr (धातु)
FormCausal Present (Nich/णिच् + Lat), 3rd Person, Plural
vacaḥspeech/words
vacaḥ:
Karma (Object/कर्म)
TypeNoun
Rootvacas (प्रातिपदिक)
FormNeuter, Accusative (2nd/द्वितीया), Singular
śubhamauspicious/good
śubham:
Visheshana (Adjective to vacaḥ)
TypeAdjective
Rootśubha (प्रातिपदिक)
FormNeuter, Accusative (2nd/द्वितीया), Singular

Narada (in dialogue context with the Sanatkumara tradition; verse presented as Narada Purana narration)

Vrata: none

Primary Rasa: shanta

Secondary Rasa: karuna

FAQs

It links outer well-being (a land abundant in grain) with inner discipline: when one steadies the mind in heart-pleasing, beneficial conduct, one’s speech naturally becomes auspicious and uplifting—an essential dharmic marker.

Though not explicitly naming Vishnu-bhakti, it supports bhakti by emphasizing śubha-vākya and hṛdya-karma—pure intention and benevolent speech—which are foundational virtues for devotional life and harmonious satsanga.

Indirectly, it highlights disciplined speech (vāk-śuddhi), aligning with the spirit of Vyākaraṇa and Śikṣā—careful, correct, and beneficial expression—used to encourage others through auspicious words.