Shloka 11
Adhyāya 33: Antarvedī-Samāgama, Arghya-Nirṇaya, and Śiśupāla’s Objection
जगतस्तस्थुषां श्रेष्ठ: प्रभवश्वाप्ययश्न ह । भूतभव्यभवन्नाथ: केशव: केशिसूदन:,वे ही स्थावर-जंगम प्राणियोंके उत्तम उत्पत्ति-स्थान और लयके अधिष्ठान हैं। भूत, वर्तमान और भविष्य--तीनों कालोंके नियन्ता हैं। वे ही केशी दैत्यको मारनेवाले केशव हैं
jagatas tasthuṣāṃ śreṣṭhaḥ prabhavaś cāpyayaś ca ha | bhūtabhavyabhavannāthaḥ keśavaḥ keśisūdanaḥ ||
കേശീദൈത്യനെ വധിച്ച കേശവൻ—ചരാചരജഗത്തിൽ ശ്രേഷ്ഠൻ—ഉദ്ഭവത്തിന്റെ കാരണവും ലയത്തിന്റെ അധിഷ്ഠാനവും ആകുന്നു. ഭൂതം, വർത്തമാനം, ഭാവി—മൂന്നു കാലങ്ങളുടെയും നാഥനും അവൻ തന്നേ।
वैशम्पायन उवाच
Educational Q&A
The verse presents Kṛṣṇa (Keśava) as the supreme principle: the origin and dissolution of all beings, and the ruler of time itself (past, present, future). Ethically, it frames worldly power and events as subordinate to a higher cosmic governance, encouraging reverence and alignment with dharma.
Vaiśampāyana, as narrator, offers a eulogistic identification of Kṛṣṇa’s cosmic status—describing him as supreme over all beings (moving and unmoving) and invoking his heroic epithet 'Keśisūdana' to connect divine sovereignty with concrete deeds.