Shloka 10

Manvantara Administration: Appointment of Manus, Indras, and the Restoration of Dharma

Devanagari script

स्तूयमानो जनैरेभिर्मायया नामरूपया । विमोहितात्मभिर्नानादर्शनैर्न च द‍ृश्यते ॥ १० ॥

Transliteration

stūyamāno janair ebhir māyayā nāma-rūpayā vimohitātmabhir nānā- darśanair na ca dṛśyate

Translation

Bewildered by māyā, which manifests as name and form, people praise and seek the Absolute through many doctrines and speculations; yet they remain unable to behold the Bhagavān, the Supreme Lord.

Synonyms

• स्तूयमानः: being praised
• स्तूयमानः: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: स्तु (धातु) → स्तूयमान (कृदन्त-प्रातिपदिक)
• Form: वर्तमानकृदन्त (present passive participle/शानच्), पुंलिङ्ग (masculine), प्रथमा (Nominative/1st), एकवचन (singular); 'being praised'

• जनैः: by people
• जनैः: Karaṇa (करण)
• Type: Noun
• Root: जन (प्रातिपदिक)
• Form: पुंलिङ्ग (masculine), तृतीया (Instrumental/3rd), बहुवचन (plural)

• एभिः: by these
• एभिः: Viśeṣaṇa (विशेषण)
• Type: Noun
• Root: एतद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग (masculine), तृतीया (Instrumental/3rd), बहुवचन (plural)

• मायया: by illusion (māyā)
• मायया: Karaṇa (करण)
• Type: Noun
• Root: माया (प्रातिपदिक)
• Form: स्त्रीलिङ्ग (feminine), तृतीया (Instrumental/3rd), एकवचन (singular)

• नाम-रूपया: consisting of name and form
• नाम-रूपया: Viśeṣaṇa (विशेषण)
• Type: Adjective
• Root: नामन् (प्रातिपदिक) + रूप (प्रातिपदिक)
• Form: स्त्रीलिङ्ग (feminine), तृतीया (Instrumental/3rd), एकवचन (singular); इतरेतर-द्वन्द्वः (copulative): नाम च रूपं च; माया-विशेषणम्

• विमोहित-आत्मभिः: by those whose minds are deluded
• विमोहित-आत्मभिः: Karaṇa (करण)
• Type: Noun
• Root: वि + मुह् (धातु) → विमोहित (कृदन्त-प्रातिपदिक) + आत्मन् (प्रातिपदिक)
• Form: पुंलिङ्ग (masculine), तृतीया (Instrumental/3rd), बहुवचन (plural); बहुव्रीहिः: येषाम् आत्मा विमोहितः ते

• नाना-दर्शनैः: by various doctrines/views
• नाना-दर्शनैः: Karaṇa (करण)
• Type: Noun
• Root: नाना (अव्यय) + दर्शन (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (neuter), तृतीया (Instrumental/3rd), बहुवचन (plural); कर्मधारयः: नानाविधं दर्शनम्

• न: not
• न: Pratiṣedha (प्रतिषेध)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेध-अव्यय (negation particle)

• च: and
• च: Samuccaya (समुच्चय)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चय-अव्यय (conjunction)

• दृश्यते: is seen/appears
• दृश्यते: Kriyā (क्रिया)
• Type: Verb
• Root: दृश् (धातु)
• Form: लट् (Present/वर्तमान), आत्मनेपद, प्रथमपुरुष (3rd), एकवचन (singular); कर्मणि-प्रयोग (passive sense): 'is seen/appears'

Purport

Whatever actions and reactions take place for the creation, maintenance and annihilation of this material world are actually brought about by the one Supreme Person. There are many varieties of philosophers trying to search for the ultimate cause under different names and forms, but they are unable to find the Supreme Personality of Godhead, Kṛṣṇa, who explains in Bhagavad-gītā that He is the origin of everything and the cause of all causes ( ahaṁ sarvasya prabhavaḥ ). This inability is due to the illusory energy of the Supreme Lord. Devotees, therefore, accept the Supreme Personality of Godhead as He is and remain happy simply by chanting the glories of the Lord.

FAQs

What does the Srimad Bhagavatam say about māyā preventing realization of God?

This verse explains that māyā, appearing as name and form, bewilders the mind so that even those who praise the Lord may fail to truly perceive Him.

Why does Śukadeva Gosvāmī say people cannot see the Lord even while praising Him?

Because their consciousness is diverted by many conflicting viewpoints (nānā-darśana) and covered by māyā, their praise does not mature into direct realization.

Practical application of this teaching in modern life?

Move from mere verbal spirituality to focused devotion and practice—simplify conflicting inputs, cultivate steady bhakti, and seek realization beyond labels and appearances.