Shloka 10
Nārāyaṇasya Guhya-nāmāni Niruktāni (Etymologies of Nārāyaṇa’s Secret Epithets) / नारायणस्य गुह्यनामानि निरुक्तानि
Devanagari script
सर्वोपायात् तु कामस्य क्रोधस्य च विनिग्रह: । कार्य: श्रेयोडर्थिना तौ हि श्रेयोघातार्थमुद्यती
Transliteration
sarvopāyāt tu kāmasya krodhasya ca vinigrahaḥ | kāryaḥ śreyorthinā tau hi śreyoghātārtham udyatī ||
Translation
那罗陀说：求真实福祉者，当以一切方便制伏欲望与嗔怒；因为这两种过失常常伺机而动，欲摧毁人的善业，断绝其最高利益。
Word by Word
सर्वोपायात्from every means / by all means
सर्वोपायात्:
Apadana
TypeNoun
Rootसर्वोपाय
FormMasculine, Ablative, Singular
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
कामस्यof desire
कामस्य:
TypeNoun
Rootकाम
FormMasculine, Genitive, Singular
क्रोधस्यof anger
क्रोधस्य:
TypeNoun
Rootक्रोध
FormMasculine, Genitive, Singular
चand
च:
TypeIndeclinable
Rootच
विनिग्रहःrestraint/suppression
विनिग्रहः:
Karta
TypeNoun
Rootविनिग्रह
FormMasculine, Nominative, Singular
कार्यःshould be done / must be undertaken
कार्यः:
TypeVerb
Rootकृ
FormMasculine, Nominative, Singular, Gerundive (तव्य/यत् sense), -यः form
श्रेयःwelfare/the good
श्रेयः:
Karma
TypeNoun
Rootश्रेयस्
FormNeuter, Accusative, Singular
अर्थिनाby one who seeks (it) / by a seeker
अर्थिना:
Karana
TypeNoun
Rootअर्थिन्
FormMasculine, Instrumental, Singular
तौthose two (desire and anger)
तौ:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Dual
हिfor/indeed
हि:
TypeIndeclinable
Rootहि
श्रेयःघातdestruction of welfare
श्रेयःघात:
TypeNoun
Rootश्रेयस्-घात
FormMasculine, Accusative, Singular
अर्थम्for the purpose
अर्थम्:
TypeNoun
Rootअर्थ
FormMasculine, Accusative, Singular
उद्यतीstriving/ready (to act)
उद्यती:
TypeAdjective
Rootउद्-यत्
FormFeminine, Nominative, Dual, Present participle (शतृ/शानच्), agreeing with implied feminine dual (दोषे/शक्ती etc.) or used predicatively
Speaker
नारद उवाच
Characters & Entities
N
NāradaCharacter Dynamics
Dharma Sankata (Moral Dilemma)
Verse Rasa (Emotional Essence)
Philosophical Teaching
Political Layer
Meter (Chandas)
Sandhi Notes
Educational Q&A
A seeker of śreyas (true welfare) must restrain desire (kāma) and anger (krodha) by every available means, because these two repeatedly undermine and destroy one’s good.
In the didactic setting of Śānti Parva, Nārada delivers moral instruction, emphasizing inner governance—especially the control of desire and anger—as essential for preserving and attaining welfare.