Shloka 31
ज्योतींषि शुक्लानि हि सर्वलोके त्रयो लोका लोकपालास्त्रयश्न । त्रयो5ग्नयो व्याहृतयश्न तिस्र: सर्वे देवा देवकीपुत्र एव
jyotīṁṣi śuklāni hi sarvaloke trayo lokā lokapālāś ca trayaḥ | trayo 'gnayo vyāhṛtayaś ca tisraḥ sarve devā devakīputra eva || viśvāvāsaṁ nirguṇaṁ vāsudevaṁ saṅkarṣaṇaṁ jīvabhūtaṁ vadanti | tataḥ pradyumnam aniruddhaṁ caturtham ājñāpayaty ātmayonir mahātmā ||
ビーシュマは言った。「あらゆる世界において、清らかな光は彼であり、三界は彼であり、三人の世界守護神も彼である。三つの聖火も彼であり、三つの唱句（bhūḥ・bhuvaḥ・svaḥ）も彼である。まことに、すべての神々はデーヴァキーの子にほかならない。人々は彼を、宇宙を支え、諸性を超えたヴァースデーヴァ（Vāsudeva）と呼び、また生命の原理たるサンカルシャナ（Saṅkarṣaṇa）とも呼ぶ。そこからプラデュムナ（Pradyumna）とアニルッダ（Aniruddha）がさらに顕現し、偉大なる自生の主が命じて自らを展開されるのである。」
भीष्म उवाच
Educational Q&A
The verse teaches a theological and ethical vision of unity: the many cosmic structures revered in Vedic religion—worlds, guardians, fires, sacred utterances, and even the gods—are ultimately grounded in and identified with one supreme reality, here named Krishna/Vāsudeva. This supports a dharmic ethic of single-minded devotion and reverence, seeing the divine as the inner essence of all sacred forms rather than competing powers.
In Anuśāsana Parva, Bhishma continues instructing Yudhiṣṭhira on dharma and sacred knowledge. Here he offers a praise-identification (stuti) of Krishna as the cosmic source, aligning Vedic categories with Krishna and mentioning further divine manifestations (Saṅkarṣaṇa, Pradyumna, Aniruddha) to express how the one Lord unfolds as many.