Shloka 10

The Lord’s Advent: Yoga-māyā’s Mission, Saṅkarṣaṇa’s Transfer, and the Demigods’ Prayers

Devanagari script

अर्चिष्यन्ति मनुष्यास्त्वां सर्वकामवरेश्वरीम् । धूपोपहारबलिभि: सर्वकामवरप्रदाम् ॥ १० ॥

Transliteration

arciṣyanti manuṣyās tvāṁ sarva-kāma-vareśvarīm dhūpopahāra-balibhiḥ sarva-kāma-vara-pradām

Translation

Ordinary people will worship you splendidly with incense, offerings, and sacrifices—even animal rites—because you are revered as the supreme goddess who grants the fulfillment of all material desires.

Synonyms

• अर्चिष्यन्ति: they will worship
• अर्चिष्यन्ति: Kriya (क्रिया/predicate)
• Type: Verb
• Root: अर्च् (धातु)
• Form: लृट् (Simple Future); प्रथमपुरुष (3rd person); बहुवचन; परस्मैपद

• मनुष्याः: people; humans
• मनुष्याः: Karta (कर्ता/subject)
• Type: Noun
• Root: मनुष्य (प्रातिपदिक)
• Form: पुंलिङ्ग; प्रथमा (Nominative) बहुवचन

• त्वाम्: you
• त्वाम्: Karma (कर्म/object)
• Type: Noun
• Root: युष्मद् (सर्वनाम-प्रातिपदिक)
• Form: सर्वनाम; मध्यमपुरुष; एकवचन; द्वितीया (Accusative)

• सर्व-काम-वर-ईश्वरीम्: the goddess who rules over boons for all desires
• सर्व-काम-वर-ईश्वरीम्: Karma (कर्म/object; apposition to त्वाम्)
• Type: Noun
• Root: सर्व (प्रातिपदिक) + काम (प्रातिपदिक) + वर (प्रातिपदिक) + ईश्वरी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग; द्वितीया (Accusative) एकवचन; बहुपद-तत्पुरुष (determinative): ‘(she who is) the mistress over boons of all desires’

• धूप-उपहार-बलिभिः: with incense, offerings, and oblations
• धूप-उपहार-बलिभिः: Karana (करण/instrument/means)
• Type: Noun
• Root: धूप (प्रातिपदिक) + उपहार (प्रातिपदिक) + बलि (प्रातिपदिक)
• Form: पुंलिङ्ग; तृतीया (Instrumental) बहुवचन; द्वन्द्व-समास (copulative): ‘with incense, offerings, and oblations’

• सर्व-काम-वर-प्रदाम्: granting boons for all desires
• सर्व-काम-वर-प्रदाम्: Karma (कर्म/object; epithet)
• Type: Adjective
• Root: सर्व (प्रातिपदिक) + काम (प्रातिपदिक) + वर (प्रातिपदिक) + प्रदा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग; द्वितीया (Accusative) एकवचन; बहुपद-तत्पुरुष; विशेषण (qualifying tvām/īśvarīm): ‘giver of boons of all desires’

Purport

As stated in Bhagavad-gītā (7.20) , kāmais tais tair hṛta jñānāḥ prapadyante ’nya-devatāḥ: “Those whose minds are distorted by material desires surrender unto demigods.” Therefore the word manuṣya, meaning “human being,” here refers to one who does not know the actual goal of life. Such a person wants to enjoy the material world by taking birth in a highly elevated family with the benefits of education, beauty and immense wealth, which in this material world are desirable. One who has forgotten the real aim of life may worship the goddess Durgā, māyā-śakti, under various names, for different purposes, and in different places. As there are many holy places for the worship of Kṛṣṇa, there are also many holy places in India for the worship of Durgādevī, or Māyādevī, who took birth as the daughter of Yaśodā. After cheating Kaṁsa, Māyādevī dispersed herself to various places, especially in Vindhyācala, to accept regular worship from ordinary men. A human being should actually be interested in understanding ātma-tattva, the truth of ātmā, the spirit soul, and Paramātmā, the supreme soul. Those who are interested in ātma-tattva worship the Supreme Personality of Godhead ( yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati ) ( Muṇḍaka Upaniṣad 1.3). However, as explained in the next verse of this chapter, those who cannot understand ātma-tattva ( apaśyatām ātma-tattvam ) worship Yoga-māyā in her different features. Therefore Śrīmad-Bhāgavatam (2.1.2) says:

Characters & Entities

• Yogamāyā (Durgā/Devī)

FAQs

What does the Srimad Bhagavatam say about worship of the Goddess (Durga/Yogamaya)?

This verse states that people will worship the Goddess with incense, offerings, and oblations, recognizing her as empowered to grant material boons—an authority ultimately functioning under the Lord’s divine arrangement.

Why did the demigods speak about humans worshiping the Goddess in Canto 10 Chapter 2?

In the context of Krishna’s impending appearance, the demigods describe Yogamāyā’s future manifestation and how people will approach her for boons, highlighting her role in facilitating the Lord’s pastimes.

Practical application of this teaching in modern life?

It reminds seekers to understand the purpose of worship: material benedictions may come through empowered agents, but lasting fulfillment comes by aligning one’s devotion with the Supreme Lord behind all potencies.