व्योमज्योतिमाहात्म्यम् Vyomajyoti Māhātmyam

The Sadguru said:

Agni, Surya, Chandra, the Nakshatras (constellations), and the Grahas (planets) gathered together in the great sky and held a discussion among themselves.

śrīsadgururuvāca

agniḥ sūryaśca candraśca nakṣatrāṇi grahāstathā |

saṅghaṃ kṛtvā mahākāśe vicāraṃ cakrire svayam

अग्निः · agniḥ — the fire god

सूर्यश्च · sūryaśca — and the sun

चन्द्रश्च · candraśca — and the moon

नक्षत्राणि · nakṣatrāṇi — constellations

ग्रहास्तथा · grahāstathā — and the planets

सङ्घं · saṅghaṃ — a gathering

कृत्वा · kṛtvā — having made

महाकाशे · mahākāśe — in the great sky

विचारं · vicāraṃ — a discussion

चक्रिरे · cakrire — they performed

स्वयम् · svayam — themselves

अग्निः सूर्यः चन्द्रः नक्षत्राणि ग्रहाः तथा महाकाशे सङ्घं कृत्वा स्वयम् विचारं चक्रिरे।

the fire god · and the sun · and the moon · constellations · and the planets · a gathering · having made · in the great sky · a discussion · they performed · themselves

This verse sets the stage for the philosophical debate by gathering the celestial bodies, establishing the setting of the 'great sky' where the nature of light and authority is to be contested.

The Constellations said:

We, situated in the sky at night, adorn the world. People see our form like a canopy of pearls.

tārāgaṇā ūcuḥ

bhūṣayāmo vayaṃ lokaṃ niśi vyomni samāsthitāḥ |

paśyanti rūpamasmākaṃ vitānamiva mauktikam

भूषयामो · bhūṣayāmo — we adorn

वयं · vayaṃ — we

लोकं · lokaṃ — the world

निशि · niśi — at night

व्योम्नि · vyomni — in the sky

समास्थिताः · samāsthitāḥ — situated

पश्यन्ति · paśyanti — they see

रूपमस्माकं · rūpamasmākaṃ — our form

वितानमिव · vitānamiva — like a canopy

मौक्तिकम् · mauktikam — of pearls

वयं निशि व्योम्नि समास्थिताः लोकं भूषयामः। जनाः अस्माकं रूपं मौक्तिकवितानमिव पश्यन्ति।

we adorn · we · the world · at night · in the sky · situated · they see · our form · like a canopy · of pearls

The constellations assert their aesthetic value, defining their role as the 'pearl canopy' of the night, which initiates the conflict regarding the purpose of celestial existence.

The Planets said:

We alone are the creators of happiness and sorrow for all. By observing our movement, humans come to know their fate.

grahā ūcuḥ

vayameva hi sarveṣāṃ sukhaduḥkhavidhāyakāḥ |

asmākaṃ gatimālocya bhāgyaṃ jānanti mānavāḥ

वयमेव · vayameva — we alone

हि · hi — indeed

सर्वेषां · sarveṣāṃ — of all

सुखदुःखविधायकाः · sukhaduḥkhavidhāyakāḥ — creators of happiness and sorrow

अस्माकं · asmākaṃ — our

गतिम् · gatim — movement

आलोच्य · ālocya — having observed

भाग्यं · bhāgyaṃ — destiny

जानन्ति · jānanti — they know

मानवाः · mānavāḥ — humans

वयं हि सर्वेषां सुखदुःखविधायकाः एव। मानवाः अस्माकं गतिम् आलोच्य भाग्यं जानन्ति।

we alone · indeed · of all · creators of happiness and sorrow · our · movement · having observed · destiny · they know · humans

The planets challenge the constellations by claiming functional superiority, asserting that they are the active agents governing human destiny.

What is the use of mere adornment in a world deeply afflicted by sorrow? And you, of faint light, why do you engage in self-praise?

kimalaṅkāramātreṇa loke duḥkhākule bhṛśam |

api mandaprabhā yūyamātmaślāghāmakārṣṭa kim

किम् · kim — what

अलङ्कारमात्रेण · alaṅkāramātreṇa — by mere adornment

लोके · loke — in the world

दुःखाकुले · duḥkhākule — afflicted by sorrow

भृशम् · bhṛśam — greatly

अपि · api — also

मन्दप्रभा · mandaprabhā — of faint light

यूयम् · yūyam — you

आत्मश्लाघाम् · ātmaślāghām — self-praise

अकार्ष्ट · akārṣṭa — did you do

किम् · kim — why

दुःखाकुले लोके अलङ्कारमात्रेण किम्? हे मन्दप्रभाः, यूयं आत्मश्लाघाम् किम् अकार्ष्ट?

what · by mere adornment · in the world · afflicted by sorrow · greatly · also · of faint light · you · self-praise · did you do · why

This verse escalates the conflict by dismissing the constellations' beauty as useless and questioning their right to self-praise given their 'faint light'.

The Moon said:

Vainly you blame the stars, for women are fond of adornment. They do not know the world's sorrow, always engaged in delight.

candra uvāca

vṛthā nindatha tārāśca hyalaṅkārapriyāḥ striyaḥ |

lokaduḥkhaṃ na jānanti sadā kautūhale ratāḥ

वृथा · vṛthā — in vain

निन्दथ · nindatha — you blame

ताराश्च · tārāśca — the stars

ह्यलङ्कारप्रियाः · hyalaṅkārapriyāḥ — fond of adornment

स्त्रियः · striyaḥ — women

लोकदुःखं · lokaduḥkhaṃ — world's sorrow

न · na — not

जानन्ति · jānanti — they know

सदा · sadā — always

कौतूहले · kautūhale — in delight

रताः · ratāḥ — engaged

ताराः वृथा निन्दथ। स्त्रियः अलङ्कारप्रियाः, ताः सदा कौतूहले रताः सन्त्यः लोकदुःखं न जानन्ति।

in vain · you blame · the stars · fond of adornment · women · world's sorrow · not · they know · always · in delight · engaged

The Moon enters the debate, defending the stars and shifting the focus to the nature of human perception and the futility of blaming the celestial bodies for human conditions.

The happiness and sorrow of men are entirely dependent on the fruit of their karma. The planets are indeed unable to alter this.

sarvaṃ karmaphalādhīnaṃ sukhaṃ duḥkhaṃ ca vai nṛṇām |

grahā na śaknuvantyetadanyathā kartumeva hi

सर्वं · sarvaṃ — everything

कर्मफलाधीनं · karmaphalādhīnaṃ — dependent on fruit of karma

सुखं · sukhaṃ — happiness

दुःखं · duḥkhaṃ — sorrow

च · ca — and

वै · vai — indeed

नृणाम् · nṛṇām — of men

ग्रहाः · grahāḥ — planets

न · na — not

शक्नुवन्ति · śaknuvanti — are able

एतद् · etad — this

अन्यथा · anyathā — otherwise

कर्तुम् · kartum — to do

नृणां सुखं दुःखं च सर्वं कर्मफलाधीनं वै। ग्रहाः एतत् अन्यथा कर्तुं न शक्नुवन्ति।

everything · dependent on fruit of karma · happiness · sorrow · and · indeed · of men · planets · not · are able · this · otherwise · to do

The Moon provides a theological correction, arguing that karma is the true arbiter of fate, thereby rendering the planets' claims of power over human destiny as illusory.

Situated in the birth chart, you only indicate the fate of men. What great, happiness-giving service is rendered to men by this?

sūcayanti nṛṇāṃ bhāgyaṃ jātakaṃ cakramāśritāḥ |

kimanena kṛtaḥ nṛṇāmupakāraḥ sukhapradaḥ

सूचयन्ति · sūcayanti — they indicate

नृणां · nṛṇām — of men

भाग्यं · bhāgyaṃ — destiny

जातकं · jātakaṃ — birth chart

चक्रमाश्रिताः · cakramāśritāḥ — situated in the chart

किमनेन · kimanena — what by this

कृतः · kṛtaḥ — done

नृणाम् · nṛṇām — of men

उपकारः · upakāraḥ — service

सुखप्रदः · sukhapradaḥ — happiness-giving

यूयं जातकचक्रम् आश्रिताः नृणां भाग्यं सूचयन्ति। अनेन नृणां कः सुखप्रदः उपकारः कृतः?

they indicate · of men · destiny · birth chart · situated in the chart · what by this · done · of men · service · happiness-giving

The Moon critiques the planets for being mere passive indicators of fate rather than active benefactors, questioning the utility of their existence in the cosmic order.

And you, of faint lustre, why do you engage in self-praise? Behold my light in the sky, showering nectar everywhere.

yūyaṃ ca mandakāntayaḥ evamātmaślāghāmakārṣṭa kim |

paśyatha vyomni me kāntiṃ sarvatrāmṛtavarṣiṇīm

यूयं · yūyaṃ — you

च · ca — and

मन्दकान्तयः · mandakāntayaḥ — of faint lustre

एवम् · evam — thus

आत्मश्लाघाम् · ātmaślāghām — self-praise

अकार्ष्ट · akārṣṭa — did you do

किम् · kim — why

पश्यथ · paśyatha — behold

व्योम्नि · vyomni — in the sky

मे · me — my

कान्तिं · kāntiṃ — light

सर्वत्रामृतवर्षिणीम् · sarvatrāmṛtavarṣiṇīm — showering nectar everywhere

यूयं मन्दकान्तयः, एवम् आत्मश्लाघाम् किम् अकार्ष्ट? व्योम्नि मे सर्वत्र अमृतवर्षिणीं कान्तिं पश्यथ।

you · and · of faint lustre · thus · self-praise · did you do · why · behold · in the sky · my · light · showering nectar everywhere

The Moon concludes its argument by asserting its own superiority through the metaphor of 'nectar-showering' light, contrasting its soothing presence with the planets' harshness.

The Sun said:

O Moon, you are of faint light and you wane day by day. You are also marked with a blemish and afflicted by the curse of your Guru.

sūrya uvāca

candra mandaprakāśastvaṃ kṣayaṃ yāsi dine dine |

tathā kalaṅkayukto'si guruśāpena pīḍitaḥ

चन्द्र · candra — O Moon

मन्दप्रकाशस्त्वं · mandaprakāśastvaṃ — you are of faint light

क्षयं · kṣayaṃ — waning

यासि · yāsi — you go

दिने · dine — day

दिने · dine — day

तथा · tathā — also

कलङ्कयुक्तोऽसि · kalaṅkayukto'si — you are marked with a blemish

गुरुशापेन · guruśāpena — by the curse of the Guru

पीडितः · pīḍitaḥ — afflicted

हे चन्द्र, त्वं मन्दप्रकाशः, दिने दिने क्षयं यासि। तथा त्वं गुरुशापेन पीडितः कलङ्कयुक्तः असि।

O Moon · you are of faint light · waning · you go · day · day · also · you are marked with a blemish · by the curse of the Guru · afflicted

The Sun enters the debate with authoritative disdain, pointing out the Moon's inherent flaws (waning, blemish, curse) to dismantle its claim of superiority.

Behold my light above all in the three worlds. Before me, you disappear along with the host of stars.

sarvasyopari me kāntiṃ paśya tvaṃ bhuvanatraye |

madagre tvaṃ tirodhānaṃ yāsi tārāgaṇaiḥ saha

सर्वस्योपरि · sarvasyopari — above all

मे · me — my

कान्तिं · kāntiṃ — light

पश्य · paśya — behold

त्वं · tvaṃ — you

भुवनत्रये · bhuvanatraye — in the three worlds

मदग्रे · madagre — before me

त्वं · tvaṃ — you

तिरोधानं · tirodhānaṃ — disappearance

यासि · yāsi — you go

तारागणैः · tārāgaṇaiḥ — with the host of stars

सह · saha — with

त्वं भुवनत्रये सर्वस्य उपरि मे कान्तिं पश्य। मदग्रे त्वं तारागणैः सह तिरोधानं यासि।

above all · my · light · behold · you · in the three worlds · before me · you · disappearance · you go · with the host of stars · with

The Sun asserts its absolute dominance over the three worlds, demonstrating that all other celestial lights are merely subordinate and vanish in its presence.

I awaken the worlds and cause them to perform their duties. I am the witness of all worlds, and I travel day by day.

utthāpayāmi lokāṃśca kārayāmi svakarma ca |

sākṣī ca sarvalokānāṃ carāmi hi dine dine

उत्थापयामि · utthāpayāmi — I awaken/raise up

लोकान् · lokān — the worlds

च · ca — and

कारयामि · kārayāmi — I cause to perform

स्वकर्म · svakarma — one's own duty

साक्षी · sākṣī — the witness

सर्वलोकानाम् · sarvalokānām — of all worlds

चरामि · carāmi — I travel/move

दिने दिने · dine dine — day by day

अहं लोकान् उत्थापयामि स्वकर्म च कारयामि। अहं सर्वलोकानां साक्षी च दिने दिने चरामि।

I awaken/raise up · the worlds · and · I cause to perform · one's own duty · the witness · of all worlds · I travel/move · day by day

The Sun asserts his functional superiority by describing his role as the cosmic catalyst who activates the world's activities and serves as the universal witness.

The Brahmanas, with concentrated minds, worship me in the morning and evening. The eternal Shruti declares me to be the one eye of the worlds.

upāsate brāhmaṇā māṃ sāyaṃ prātaḥ samāhitāḥ |

jagatāṃ cakṣurekaṃ māṃ vadati śrutiravyayā

उपासते · upāsate — worship

ब्राह्मणाः · brāhmaṇāḥ — the learned ones

माम् · mām — me

सायं · sāyaṃ — in the evening

प्रातः · prātaḥ — in the morning

समाहिताः · samāhitāḥ — with concentrated minds

जगताम् · jagatām — of the worlds

चक्षुः · cakṣuḥ — the eye

एकम् · ekam — the one

वदति · vadati — declares

श्रुतिः · śrutiḥ — the Vedas

अव्यया · avyayā — eternal

ब्राह्मणाः समाहिताः सन्तः सायं प्रातः मां उपासते। अव्यया श्रुतिः मां जगतां एकं चक्षुः वदति।

worship · the learned ones · me · in the evening · in the morning · with concentrated minds · of the worlds · the eye · the one · declares · the Vedas · eternal

The Sun reinforces his status by citing the authority of the Vedas (Shruti) and the daily worship offered to him by the learned Brahmanas.

Disregarding me, who am foremost among all the gods, you engage in self-praise. This is a sin, there is no doubt.

sarveṣāmapi devānāmagragaṇyaṃ visṛjya mām |

ātmaślāghāṃ karoṣi tvaṃ pāpametat, na saṃśayaḥ

सर्वेषाम् · sarveṣām — of all

देवानाम · devānām — of the gods

अग्रगण्यम् · agragaṇyam — the foremost

विसृज्य · visṛjya — disregarding

माम् · mām — me

आत्मश्लाघाम् · ātmaślāghām — self-praise

करोषि · karoṣi — you do

त्वम् · tvam — you

पापम् · pāpam — sin

एतत् · etat — this

न संशयः · na saṃśayaḥ — no doubt

त्वं सर्वेषां देवानां अग्रगण्यं मां विसृज्य आत्मश्लाघां करोषि। एतत् पापं, अत्र न संशयः।

of all · of the gods · the foremost · disregarding · me · self-praise · you do · you · sin · this · no doubt

The Sun rebukes the Moon for his arrogance, pointing out that ignoring the supreme deity (the Sun) in favor of self-praise is a grave error.

Know that the light of all the constellations, the planets, and also of you, comes from me alone, and not otherwise, O Maker of the Night (Nishakara).

tārāgaṇānāṃ sarveṣāṃ grahāṇāṃ ca tavāpi ca |

matta eva prabhāṃ viddhi nānyathā hi niśākara

तारागणानाम् · tārāgaṇānām — of the constellations

सर्वेषाम् · sarveṣām — of all

ग्रहाणाम् · grahāṇām — of the planets

तव · tava — your

अपि · api — also

मत्तः · mattaḥ — from me

एव · eva — only

प्रभाम् · prabhām — light

विद्धि · viddhi — know

न अन्यथा · na anyathā — not otherwise

निशाकर · niśākara — O Moon

हे निशाकर, सर्वेषां तारागणानां ग्रहाणां तव अपि प्रभां मत्तः एव विद्धि, अन्यथा न।

of the constellations · of all · of the planets · your · also · from me · only · light · know · not otherwise · O Moon

The Sun establishes the ontological hierarchy by declaring that all celestial light is merely a reflection of his own essence.

You, O Chandra, are the "Maker of the Night" by name, and I am the "Maker of the Day" (Divakara). Even the poets thus speak of the relative difference between us.

niśākaro'si tvaṃ candra nāmnā'haṃ ca divākaraḥ |

vadanti kavayo'pyevaṃ tāratamyaṃ kilāvayoḥ

निशाकरः · niśākaraḥ — maker of night

असि · asi — you are

त्वम् · tvam — you

चन्द्र · candra — O Moon

नाम्ना · nāmnā — by name

अहम् · aham — I

दिवाकरः · divākaraḥ — maker of day

वदन्ति · vadanti — they speak

कवयः · kavayaḥ — poets

तारतम्यम् · tāratamyam — relative difference

हे चन्द्र, त्वं नाम्ना निशाकरः असि, अहं च दिवाकरः। कवयः अपि आवयोः एवं तारतम्यं वदन्ति।

maker of night · you are · you · O Moon · by name · I · maker of day · they speak · poets · relative difference

The Sun uses etymology to emphasize the distinction between himself and the Moon, highlighting the inherent difference in their natures.

I alone am the illuminator of all the worlds. Without my light, the world is indeed blind, there is no doubt.

sarveṣāmapi lokānāmahameva prabhākaraḥ |

vihāya matprabhāṃ loko hyandha eva na saṃśayaḥ

सर्वेषाम् · sarveṣām — of all

लोकानाम् · lokānām — of the worlds

अहम् · aham — I

एव · eva — alone

प्रभाकरः · prabhākaraḥ — the illuminator

विहाय · vihāya — without

मत्प्रभाम् · matprabhām — my light

लोकः · lokaḥ — the world

अन्धः · andhaḥ — blind

न संशयः · na saṃśayaḥ — no doubt

अहम् एव सर्वेषां लोकानां प्रभाकरः। मत्प्रभाम् विहाय लोकः अन्धः एव, अत्र न संशयः।

of all · of the worlds · I · alone · the illuminator · without · my light · the world · blind · no doubt

Concluding his argument, the Sun asserts that he is the indispensable source of illumination for the entire universe.

Agni said:

O Stars, O Planets, you, O Moon, and you, O Sun! You all shine by my light, there is no doubt.

agniruvāca

he tārā he grahā yūyaṃ he candra tvaṃ prabhākara |

yūyaṃ sarve matprabhayā virājatha na saṃśayaḥ

हे तारा · he tārā — O stars

हे ग्रहा · he grahā — O planets

यूयम् · yūyam — you all

हे चन्द्र · he candra — O Moon

प्रभाकर · prabhākara — O Sun

मत्प्रभया · matprabhayā — by my light

विराजथ · virājatha — you shine

न संशयः · na saṃśayaḥ — no doubt

हे ताराः, हे ग्रहाः, हे चन्द्र, हे प्रभाकर, यूयं सर्वे मत्प्रभया विराजथ, अत्र न संशयः।

O stars · O planets · you all · O Moon · O Sun · by my light · you shine · no doubt

Agni intervenes, challenging the celestial bodies by claiming that their very ability to shine is derived from his own elemental fire.

I am the third element; I exist at the time of creation. Only after me were you created in the world by the Self-born (Brahma).

tṛtīyaṃ bhūtamevāhaṃ sṛṣṭikāle vasāmyaham |

mama paścādeva yūyaṃ sṛṣṭā loke svayambhuvā

तृतीयम् · tṛtīyam — the third

भूतम् · bhūtam — element

अहम् · aham — I

सृष्टिकाले · sṛṣṭikāle — at the time of creation

वसामि · vasāmi — I exist

मम · mama — my

पश्चात् · paścāt — after

यूयम् · yūyam — you

सृष्टाः · sṛṣṭāḥ — created

स्वयम्भुवा · svayambhuvā — by Brahma

अहं तृतीयं भूतम्, सृष्टिकाले वसामि। मम पश्चात् एव यूयं लोके स्वयम्भुवा सृष्टाः।

the third · element · I · at the time of creation · I exist · my · after · you · created · by Brahma

Agni establishes his primordial status as the third element created, asserting his seniority over the other celestial luminaries.

I alone illuminate your spheres. I alone stand pervading the universe, there is no doubt.

prakāśayāmi yuṣmākaṃ maṇḍalānyahameva hi |

ahameva jagadvyāpya tiṣṭhāmi na hi saṃśayaḥ

प्रकाशयामि · prakāśayāmi — I illuminate

युष्माकम् · yuṣmākam — your

मण्डलानि · maṇḍalāni — spheres

अहम् · aham — I

एव · eva — alone

जगद्व्याप्य · jagadvyāpya — pervading the world

तिष्ठामि · tiṣṭhāmi — I stand

न संशयः · na saṃśayaḥ — no doubt

अहम् एव युष्माकं मण्डलानि प्रकाशयामि। अहं जगत् व्याप्य तिष्ठामि, अत्र न संशयः।

I illuminate · your · spheres · I · alone · pervading the world · I stand · no doubt

Agni concludes his claim by stating he is the pervasive force that illuminates the spheres of all other gods.

The Revered Guru said:

Thus, while all the gods, with a desire to conquer one another, were engaged in self-praise, a great light then appeared.

śrīsadgururuvāca

evaṃ deveṣu sarveṣu parasparajigīṣayā |

ātmastutiṃ prakurvatsu mahajyotirabhūttadā

एवम् · evam — thus

देवेषु · deveṣu — among the gods

परस्परजिगीषया · parasparajigīṣayā — with desire to conquer each other

आत्मस्तुतिम् · ātmastutim — self-praise

प्रकुर्वत्सु · prakurvatsu — while they were doing

महज्योतिः · mahajyotiḥ — a great light

अभूत् · abhūt — appeared

तदा · tadā — then

एवं सर्वेषु देवेषु परस्परजिगीषया आत्मस्तुतिं प्रकुर्वत्सु सत्सु, तदा महज्योतिः अभूत्।

thus · among the gods · with desire to conquer each other · self-praise · while they were doing · a great light · appeared · then

This verse serves as the narrative bridge, transitioning from the gods' petty squabbles to the sudden manifestation of the Divine Light.

It pervaded everywhere, was immeasurable, and stretched from the netherworld to the surface of the sky. Seeing that supreme light, they were filled with great wonder.

sarvatra vyāptamamitamāpātālanabhastalam |

paraṃ jyotirvilokyaite prāpuḥ paramavismayam

सर्वत्र · sarvatra — everywhere

व्याप्तम् · vyāptam — pervaded

अमितम् · amitam — immeasurable

आपाताल · āpātāla — from the netherworld

नभस्तलम् · nabhastalam — to the sky surface

परम् · param — supreme

ज्योतिः · jyotiḥ — light

विलोक्य · vilokya — having seen

एते · ete — these (gods)

प्रापुः · prāpuḥ — attained

परमविस्मयम् · paramavismayam — great wonder

तत् ज्योतिः सर्वत्र व्याप्तम् अमितम् आपाताल-नभस्तलम् आसीत्। एते देवाः तत् परं ज्योतिः विलोक्य परमविस्मयम् प्रापुः।

everywhere · pervaded · immeasurable · from the netherworld · to the sky surface · supreme · light · having seen · these (gods) · attained · great wonder

This verse marks the sudden interruption of the gods' egoistic debate by the manifestation of the Divine Light, setting the stage for the revelation of the Absolute. It emphasizes the scale of this light, which transcends the limited spheres of the celestial bodies.

Before it, the light of all the gods then vanished. The gods, becoming dim, questioned that divine being.

tadagre sarvadevānāṃ jyotirantaradhāttadā |

devā mandaprabhā bhūtvā papracchurdevamīdṛśam

तदग्रे · tadagre — before that (light)

सर्वदेवानाम् · sarvadevānām — of all gods

ज्योतिः · jyotiḥ — light

अन्तरधात् · antaradhāt — vanished

तदा · tadā — then

देवाः · devāḥ — the gods

मन्दप्रभाः · mandaprabhāḥ — dim-radiance

भूत्वा · bhūtvā — having become

पप्रच्छुः · papracchuḥ — asked

देवम् · devam — the divine being

ईदृशम् · īdṛśam — such

तदा तदग्रे सर्वदेवानां ज्योतिः अन्तरधात्। देवाः मन्दप्रभाः भूत्वा ईदृशं देवं पप्रच्छुः।

before that (light) · of all gods · light · vanished · then · the gods · dim-radiance · having become · asked · the divine being · such

The verse illustrates the immediate obsolescence of the gods' individual radiance when confronted with the Supreme Light. Their dimming signifies the transition from material pride to spiritual humility.

The Gods said:

Who are you, who shine before us with supreme radiance? We have been eclipsed, O Deva, defeated by your light.

devā ūcuḥ

kastvaṃ paramayā kāntyā purastādeva rājase |

vayamantarhitā deva tava kāntyā parājitāḥ

कः · kaḥ — who

त्वम् · tvam — you

परमया · paramayā — with supreme

कान्त्य · kāntyā — radiance

पुरस्तात् · purastāt — before us

एव · eva — indeed

राजसे · rājase — shine

वयम् · vayam — we

अन्तर्हिताः · antarhitāḥ — eclipsed/hidden

देव · deva — O Lord

तव · tava — your

पराजिताः · parājitāḥ — defeated

हे देव, त्वं कः, यः परमया कान्त्या पुरस्तात् राजसे? वयम् तव कान्त्या अन्तर्हिताः पराजिताः स्मः।

who · you · with supreme · radiance · before us · indeed · shine · we · eclipsed/hidden · O Lord · your · defeated

The gods acknowledge their defeat, marking the shift from their previous self-aggrandizement to a state of inquiry. This is the necessary surrender before receiving the higher knowledge.

The Deva said:

There are indeed two lights for men: the inner light and the outer light. The outer light shines only by depending on the inner light.

deva uvāca

antarjyotirbahirjyotirnṛṇāṃ jyotirdvayaṃ khalu |

antarjyotiḥ kilāśritya bahirjyotiḥ prakāśate

अन्तर्ज्योतिः · antarjyotiḥ — inner light

बहिर्ज्योतिः · bahirjyotiḥ — outer light

नृणाम् · nṛṇām — for men

ज्योतिर्द्वयम् · jyotirdvayam — two lights

खलु · khalu — indeed

किला · kilā — certainly

आश्रित्य · āśritya — depending upon

प्रकाशते · prakāśate — shines

नृणां ज्योतिर्द्वयं खलु - अन्तर्ज्योतिः बहिर्ज्योतिश्च। बहिर्ज्योतिः अन्तर्ज्योतिः आश्रित्य एव प्रकाशते।

inner light · outer light · for men · two lights · indeed · certainly · depending upon · shines

The Deva begins the philosophical instruction by distinguishing between the dependent outer light and the independent inner light (Atman). This establishes the foundational premise of the entire discourse.

Of the stars, the planets, the sun and the moon, and even of fire—what is their superior light without the light of the eye?

tārāṇāṃ ca grahāṇāṃ ca sūryācandramasostathā |

agnerapi varaṃ jyotiḥ netrajyotirvinā katham

ताराणाम् · tārāṇām — of stars

ग्रहाणाम् · grahāṇām — of planets

सूर्याचन्द्रमसौ · sūryācandramasau — sun and moon

तथा · tathā — and also

अग्नेः · agneḥ — of fire

अपि · api — even

वरम् · varam — superior

ज्योतिः · jyotiḥ — light

नेत्रज्योतिः · netrajyotiḥ — light of the eye

विना · vinā — without

कथम् · katham — how (is it useful)

ताराणां ग्रहाणां सूर्याचन्द्रमसौ तथा अग्नेः अपि वरं ज्योतिः नेत्रज्योतिः विना कथं (भवति)?

of stars · of planets · sun and moon · and also · of fire · even · superior · light · light of the eye · without · how (is it useful)

The Deva challenges the utility of celestial lights by pointing out that they are meaningless without the observer's capacity to perceive them. This shifts the focus from the object to the subject.

For one who is devoid of the light of the eye, what is the use of the sun, or the moon, or the stars, or the planets, or even a lamp?

sūryeṇa vā candramasā tārābhiśca grahaiśca vā |

netrajyotirvihīnasya dīpenāpi ca kiṃ phalam

सूर्येण · sūryeṇa — by the sun

चन्द्रमसा · candramasā — by the moon

ताराभिः · tārābhiḥ — by stars

ग्रहैः · grahaiḥ — by planets

नेत्रज्योतिर्विहीनस्य · netrajyotirvihīnasya — of one devoid of eye-light

दीपेन · dīpena — by a lamp

अपि · api — even

किम् · kim — what

फलम् · phalam — use/fruit

नेत्रज्योतिर्विहीनस्य सूर्येण वा चन्द्रमसा ताराभिः ग्रहैः वा दीपेन अपि किं फलम्?

by the sun · by the moon · by stars · by planets · of one devoid of eye-light · by a lamp · even · what · use/fruit

This verse reinforces the previous point by using the example of a lamp, emphasizing that all external illuminators are redundant if the internal instrument of perception is absent.

In the eye, the power of sight is called 'light'. The power of sight is born from the soul's own light in men.

netre dṛṣṭiśaktirhi jyotirityabhidhīyate |

nṛṇāmātmajyotiṣaiva dṛṣṭiśaktiḥ prajāyate

नेत्रे · netre — in the eye

दृष्टिशक्तिः · dṛṣṭiśaktiḥ — power of sight

ज्योतिः · jyotiḥ — light

इति · iti — thus

अभिधीयते · abhidhīyate — is called

नृणाम् · nṛṇām — of men

आत्मज्योतिषा · ātmajyotiṣā — by the soul's light

एव · eva — only

प्रजायते · prajāyate — is born

नेत्रे दृष्टिशक्तिः हि ज्योतिः इति अभिधीयते। नृणां दृष्टिशक्तिः आत्मज्योतिषा एव प्रजायते।

in the eye · power of sight · light · thus · is called · of men · by the soul's light · only · is born

The Deva defines 'light' in the context of the eye and traces its origin back to the soul (Atman). This is the pivot point where the discourse moves from sensory perception to metaphysical reality.

What does a dead body see on earth? What does it hear or smell? What does it eat or know without the light of the soul, alas!

kiṃ paśyati bhuvi pretaḥ kiṃ śṛṇoti ca jighrati |

kiṃ bhakṣayati jānāti vinā''tmajyotiṣā bata

किम् · kiṃ — what

पश्यति · paśyati — sees

भुवि · bhuvi — on earth

प्रेतः · pretaḥ — dead body

शृणोति · śṛṇoti — hears

जिघ्रति · jighrati — smells

भक्षयति · bhakṣayati — eats

जानाति · jānāti — knows

विना · vinā — without

आत्मज्योतिषा · ātmajyotiṣā — soul-light

बत · bata — alas

आत्मज्योतिषा विना प्रेतः भुवि किं पश्यति, किं शृणोति, जिघ्रति, भक्षयति, जानाति वा? बत!

what · sees · on earth · dead body · hears · smells · eats · knows · without · soul-light · alas

By contrasting the living with the dead, the Deva demonstrates that the soul is the ultimate source of all cognitive and sensory functions, further proving the supremacy of the inner light.

Of all lights, this inner light is supreme. It shines everywhere, pervading everything, both within and without.

jyotiṣāmapi sarveṣāmantarjyotiridaṃ param |

antarbahiśca tatsarvaṃ vyāpya sarvatra rājate

ज्योतिषाम् · jyotiṣām — of lights

अपि · api — even

सर्वेषाम् · sarveṣām — of all

अन्तर्ज्योतिः · antarjyotiḥ — inner light

इदम् · idam — this

परम् · param — supreme

अन्तर्बहिः · antarbahiḥ — inside and outside

तत् · tat — that

सर्वम् · sarvam — everything

व्याप्य · vyāpya — having pervaded

राजते · rājate — shines

इदम् अन्तर्ज्योतिः सर्वेषां ज्योतिषाम् अपि परम्। तत् सर्वं व्याप्य अन्तर्बहिः च सर्वत्र राजते।

of lights · even · of all · inner light · this · supreme · inside and outside · that · everything · having pervaded · shines

This verse universalizes the concept of the inner light, asserting that it is not merely a human attribute but the all-pervading reality that illuminates all other lights.

The sun does not illumine It, nor the moon, nor fire. That place, having gone to which they do not return, is My supreme abode.

na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ |

yadgatvā na nivartante taddhāma paramaṃ mama

न · na — not

तत् · tat — that

भासयते · bhāsayate — illumines

सूर्यः · sūryaḥ — sun

शशाङ्कः · śaśāṅkaḥ — moon

पावकः · pāvakaḥ — fire

यत् · yat — which

गत्वा · gatvā — having gone

निवर्तन्ते · nivartante — they return

धाम · dhāma — abode

परमम् · paramam — supreme

मम · mama — my

तत् सूर्यः न भासयते, न शशाङ्कः, न पावकः। यत् गत्वा न निवर्तन्ते, तत् मम परमं धाम।

not · that · illumines · sun · moon · fire · which · having gone · they return · abode · supreme · my

Quoting the Upanishadic truth, the Deva identifies Himself as the ultimate source of all light, beyond which there is no return. This verse confirms the identity of Vyomajyoti as the Supreme Brahman.

Becoming the indweller myself, situated in the hearts of living beings, I illuminate everything with my light which is pure consciousness.

antaryāmī svayaṃ bhūtvā jīvānāṃ hṛdaye sthitaḥ |

prakāśayāmyahaṃ sarvaṃ jyotiṣā cinmayena vai

अन्तर्यामी · antaryāmī — the inner controller

स्वयं · svayaṃ — myself

भूत्वा · bhūtvā — having become

जीवानां · jīvānāṃ — of living beings

हृदये · hṛdaye — in the heart

स्थितः · sthitaḥ — situated

प्रकाशयामि · prakāśayāmi — I illuminate

अहं · ahaṃ — I

सर्वं · sarvaṃ — everything

ज्योतिषा · jyotiṣā — by the light

चिन्मयेन · cinmayena — made of consciousness

वै · vai — indeed

अहं स्वयं अन्तर्यामी भूत्वा जीवानां हृदये स्थितः। अहं चिन्मयेन ज्योतिषा सर्वं प्रकाशयामि।

the inner controller · myself · having become · of living beings · in the heart · situated · I illuminate · I · everything · by the light · made of consciousness · indeed

This verse reveals the Lord's omnipresence as the inner controller (Antaryami), shifting the focus from external celestial lights to the internal light of consciousness. It establishes that all perception is ultimately dependent on the Divine residing within the heart.

When you see this lamp of light, made of pure consciousness, in your heart, then the sense of 'I' in the body, home, and so on, is destroyed.

evaṃ jyotirmayaṃ dīpaṃ cinmayaṃ hṛdi paśyatha |

tadā naśyatyahaṃbhāvo dehādiṣu gṛhādiṣu

एवं · evaṃ — thus

ज्योतिर्मयं · jyotirmayaṃ — full of light

दीपं · dīpaṃ — lamp

चिन्मयं · cinmayaṃ — made of consciousness

हृदि · hṛdi — in the heart

पश्यथ · paśyatha — you see

तदा · tadā — then

नश्यति · naśyati — is destroyed

अहंभावो · ahaṃbhāvo — the sense of I-ness

देहादिषु · dehādiṣu — in the body etc.

गृहादिषु · gṛhādiṣu — in the home etc.

यदा यूयं हृदि एवं ज्योतिर्मयं चिन्मयं दीपं पश्यथ, तदा देहादिषु गृहादिषु अहंभावः नश्यति।

thus · full of light · lamp · made of consciousness · in the heart · you see · then · is destroyed · the sense of I-ness · in the body etc. · in the home etc.

The Lord instructs the gods on the path to liberation, explaining that the ego (aham-bhava) is dissolved only when one perceives the inner light of consciousness. This serves as the practical conclusion to the debate between the celestial bodies.

The Revered Guru said:

Having spoken thus, the Great Lord, Vyomajyoti, immediately vanished. Then all the gods themselves attained supreme peace.

śrīsadgururuvāca

ityuktvā'ntaradhātsadyo vyomajyotirmaheśvaraḥ |

tataḥ sarve'pi devāśca prāpuḥ śāntiṃ parāṃ svayam

इत्युक्त्वा · ityuktvā — having spoken thus

अन्तरधात् · antaradhāt — disappeared

सद्यो · sadyo — immediately

व्योमज्योतिर्महेश्वरः · vyomajyotirmaheśvaraḥ — the Great Lord Vyomajyoti

ततः · tataḥ — then

सर्वेऽपि · sarve'pi — all of them

देवाश्च · devāśca — and the gods

प्रापुः · prāpuḥ — attained

शान्तिं · śāntiṃ — peace

परां · parāṃ — supreme

स्वयम् · svayam — themselves

इति उक्त्वा व्योमज्योतिर्महेश्वरः सद्यः अन्तरधात्। ततः सर्वे देवाः अपि स्वयम् परां शान्तिं प्रापुः।

having spoken thus · disappeared · immediately · the Great Lord Vyomajyoti · then · all of them · and the gods · attained · peace · supreme · themselves

The disappearance of Vyomajyoti after imparting wisdom signifies that the truth is realized within, leading the gods to attain the peace they lacked during their competitive arguments.

By reaching this sacred place, Vyomajyoti, and having its vision, even a simple person likewise obtains the vision of knowledge.

vyomajyotiridaṃ kṣetraṃ prāpya kṛtvā ca darśanam |

jñānadṛṣṭimavāpnoti pāmaro'pi janastathā

व्योमज्योतिरिदं · vyomajyotiridaṃ — this Vyomajyoti

क्षेत्रं · kṣetraṃ — sacred place

प्राप्य · prāpya — having reached

कृत्वा · kṛtvā — having done

च · ca — and

दर्शनम् · darśanam — vision

ज्ञानदृष्टिम् · jñānadṛṣṭim — vision of knowledge

अवाप्नोति · avāpnoti — obtains

पामरोऽपि · pāmaro'pi — even a simple person

जनस्तथा · janastathā — the person likewise

इदं व्योमज्योति क्षेत्रं प्राप्य दर्शनं च कृत्वा, पामरः जनः अपि तथा ज्ञानदृष्टिम् अवाप्नोति।

this Vyomajyoti · sacred place · having reached · having done · and · vision · vision of knowledge · obtains · even a simple person · the person likewise

This verse elevates the status of the sacred site of Vyomajyoti, promising that even the most ordinary person (pamara) can attain spiritual insight through the grace of this vision.

Vyomajyoti is the Supreme Brahman, the illuminator of the vision of knowledge. Sages, Siddhas, and also the gods serve it day by day.

Here ends the thirty-ninth chapter, named "The Glory of Vyomajyoti," in the Third Part of the Divyadesavaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu.

vyomajyotiḥ paraṃ brahma jñānadṛṣṭiprakāśakam |

sevante munayaḥ siddhā devāścāpi dine dine

व्योमज्योतिः · vyomajyotiḥ — Vyomajyoti

परं · paraṃ — supreme

ब्रह्म · brahma — Brahman

ज्ञानदृष्टिप्रकाशकम् · jñānadṛṣṭiprakāśakam — illuminator of the vision of knowledge

सेवन्ते · sevante — serve

मुनयः · munayaḥ — sages

सिद्धा · siddhā — perfected beings

देवाश्चापि · devāścāpi — and also the gods

दिने · dine — day

दिने · dine — day

व्योमज्योतिः परं ब्रह्म ज्ञानदृष्टिप्रकाशकम् अस्ति। मुनयः सिद्धाः देवाः अपि दिने दिने तत् सेवन्ते।

Vyomajyoti · supreme · Brahman · illuminator of the vision of knowledge · serve · sages · perfected beings · and also the gods · day · day

The chapter concludes by identifying Vyomajyoti as the Supreme Brahman, emphasizing that constant devotion and service to this truth is the path followed by sages and gods alike.