आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान्। मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी।।10.21।।
ādityānām ahaṁ viṣṇur jyotiṣām raviḥ aṁśu‑mān marīciḥ marutām asmi nakṣatrāṇām ahaṁ śaśī
Translation
Amongst the twelve sons of Aditi I am Vishnu; amongst luminous objects I am the sun. Know Me to be Marichi amongst the Maruts, and the moon amongst the stars in the night sky.
Word Meanings
ādityānām — of the Ādityas; ahaṁ — I am; viṣṇuḥ — the Supreme Lord; jyotiṣām — of all luminaries; raviḥ — the sun; aṁśu‑mān — radiant; marīciḥ — Marīci; marutām — of the Maruts; asmi — I am; nakṣatrāṇām — of the stars; ahaṁ — I am; śaśī — the moon.
Understanding the Verse
Verse 21 of Chapter 10 belongs to the Vibhūti‑Yoga, where Krishna enumerates his divine manifestations in the material and spiritual worlds. By declaring himself the supreme form among various categories, Krishna reveals that every extraordinary and radiant phenomenon is a glimpse of his infinite nature. The verse begins with ‘ādityānām ahaṁ viṣṇuḥ’, placing the deity at the pinnacle of the Āditya lineage, the twelve solar deities born of Aditi. Vishnu, the Preserver, is thus identified as the foremost among them, underscoring his role as the ultimate source of solar energy and sustaining power.
The next clause ‘jyotiṣāṁ raviḥ aṁśu‑mān’ contrasts the broader class of luminaries (jyotiṣāḥ) with the sun (raviḥ), describing the sun as ‘aṁśu‑mān’, literally ‘one who shines with rays’. By claiming to be the sun among all luminous bodies, Krishna signals that all light—both physical and spiritual—ultimately emanates from him. Light is a perennial metaphor for knowledge (jñāna) and divine consciousness; thus, the sun becomes an emblem of the illuminating truth that dispels ignorance.
Continuing, ‘marīciḥ marutām asmi’ presents Marīci, a brilliant star regarded as the first among the Maruts (storm deities). Here Krishna positions himself as the most eminent among the forces that stir the atmospheric winds, indicating his sovereignty over dynamic, transformative energies. The Maruts represent the vigor of nature, and Marīci’s brilliance illustrates the spark that initiates movement, reinforcing the idea that the divine impulse behind all activity resides in Krishna.
Finally, ‘nakṣatrāṇām ahaṁ śaśī’ declares Krishna as the moon among the myriad stars. The moon, though less radiant than the sun, governs the night’s subtle illumination, tides, and cycles of renewal. By associating himself with the moon, Krishna emphasizes his role in the more delicate, reflective aspects of existence—inner contemplation, the cooling of the fiery passions, and the rhythm of time that guides spiritual practice.
Collectively, this verse provides a poetic hierarchy that integrates cosmic, atmospheric, and nocturnal symbols, each pointing to distinct facets of the divine personality. For the seeker, recognizing these symbols as expressions of the same ultimate reality cultivates a holistic perception: the visible universe is a mirror of the Supreme’s manifold splendour. By internalizing this identification, the practitioner can see the divine in all dazzling radiance, whether the blazing sun, the storm’s bright star, or the gentle moon, fostering devotion (bhakti) that transcends external worship and rests in inner realization. The verse thus serves both as a theological proclamation and a meditative guide for perceiving God’s omnipresence in every glittering form of creation.
