Mahabharata — Anushasana Parva, 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 ||
Wika ni Bhīṣma: “Sa lahat ng daigdig, Siya ang dalisay na mga liwanag; Siya ang tatlong daigdig; Siya rin ang tatlong tagapangalaga ng mga daigdig. Siya ang tatlong banal na apoy, at Siya ang tatlong pagbigkas (bhūḥ, bhuvaḥ, svaḥ); tunay, ang lahat ng mga diyos ay walang iba kundi ang anak ni Devakī. Tinatawag Siya nilang Vāsudeva—sandigan ng sansinukob, lampas sa mga katangian—at Saṅkarṣaṇa, ang prinsipyong-buhay. Mula sa Kanya lumilitaw si Pradyumna at si Aniruddha bilang mga karagdagang pagpapakita, ayon sa pag-aatas at paglalantad ng Dakilang Panginoong kusang-silang.”
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.