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 ||
毗湿摩说道：“在一切世界中，清净之光即是他；三界即是他；三位护世者亦是他。三种圣火是他，三句圣称（bhūḥ、bhuvaḥ、svaḥ）也是他；实则诸天皆无异于提婆姬之子。人们称他为婆苏提婆（Vāsudeva）——支撑宇宙、超越诸性——又称为桑迦尔沙那（Saṅkarṣaṇa），生命之本原。由他而出，普拉丢姆那（Pradyumna）与阿尼鲁达（Aniruddha）作为更进一步的显现；伟大的自生主如是命定，并展开自身。”
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.