Who is the Supreme Brahman - Revealed by ‘Umāpati Rudra’ and ‘Rishi Durvāsā’

वेदे रामायणे पुण्ये भारते भरतर्षभ।

आदौ चान्ते च मध्ये च हरिः सर्वत्र गीयते॥

यत्र विष्णुकथा दिव्याः श्रुतयश्च सनातनाः।

तच्छ्रोतव्यं मनुष्येण परं पदमिहेच्छता॥

I - WORDS OF WISDOM BY MAHĀDEVA

After being brutally humiliated by the Pāṇḍavas for abducting Draupadī, Jayadratha is overcome with shame and, bending his head, he silently and sadly makes his way to Gangadvāram, the place from where the Gaṅgā comes down to the plains. He implores Trīlochana, Umā’s consort, for protection and does severe penance.

Śiva, the three-eyed One, is so pleased with Jayadratha’s tapasya that he comes down to the Earth to accept his offering of penance and tells him to ask for a boon.

Listen, Rājan, to the boon that Jayadratha asks Mahādeva for.

वरं चास्मै ददौ देवः स जग्राह च तच्छृणु ॥ 3.273.29 समस्तान्सरथान्पञ्चजयेयं युधि पाण्डवान्।

The Saindhava says, “Grant that I am able to defeat all the five sons of Pāṇḍu, mounted on their chariots, in battle!”

इति राजाऽब्रवीद्देवं नेति देवस्तमब्रवीत् ॥ अजय्यांश्चाप्यवध्यांश्च वारयिष्यसि तान्युधि। ऋतेऽर्जुनं महाबाहुं नरं नाम सुरेश्वरम् ॥ बदर्यां तप्ततपसं नारायणसहायकम्। अजितं सर्वलोकानां देवैरपि दुरासदम् ॥ मया दत्तं पाशुपतं दिव्यमप्रतिमं शरम्। अवाप लोकपालेभ्यो वज्रादीन्स महाशरान् ॥ 3.273.30-33

Lord Śiva tells him this is not possible. “None can slay or conquer them in battle. However, except for Arjuna, I grant that you will be able to contain them, but only once, on the battlefield.

Arjuna is Nara, and Viṣṇu’s own Avatāra. He performed an impossibly austere tapasya in the Badari vana.

Lord Nārāyaṇa supports him, so that even the Devas cannot defeat him. I myself have given him the divine astra called Pāśupata. The Lokapālas have given him the Vajra and other Devāstras.

The Supreme God

देवदेवो ह्यनन्तात्मा विष्णुः सुरगुरुः प्रभुः। प्रधानपुरुषोऽव्यक्तोविश्वात्माविश्वमूर्तिमान् ॥ युगान्तकाले संप्राप्ते कालाग्निर्दहते जगत्। सपर्वतार्णवद्वीपं सशैलवनकाननम्। निर्दहन्नागलोकांश्चपातालतलचारिणः ॥ अथान्तरिक्षे सुमहन्नानावर्णाः पयोधराः। घोरस्वरा विनदिनस्तटिन्मालावलम्बिनः। समुत्तिष्ठन्दिशः सर्वाविवर्षन्तः समन्ततः ॥ ततोऽग्नीं शमयामासुः संवर्ताग्निनियामकाः। अक्षमात्रैश्च धाराभिस्तिष्ठन्त्यापूर्य सर्वशः ॥ 3.273.34-37

Viṣṇu Devadeva, Hyanantātma the Infinite, Suraguru Prabhu, the Lord Preceptor of all the Devas, Pradhāna Puruṣa the Supreme Being without birth, Visvātma the Soul of the Universe, Viśvamūrtimān is embodied in all creation. At the end of a great cycle of time, he assumed the form of the all-consuming Fire and devoured the Universe, with its mountains and seas, islands, hills, woods and forests.

After he destroyed the subterranean Nāga world as well, huge, many-hued clouds, clashing and flashing with thunder and lightning, spread over the sky and poured water in torrents as thick as chariot axles, filling space and dousing the raging apocalypse.

एकार्णवे तदातस्मिन्नुपशान्तचराचरे। नष्टचन्द्रार्कपवने ग्रहनक्षत्रवर्जिते। चतुर्युगसहस्रान्ते सलिलेनाप्लुता मही ॥ ततो नारायणाख्यस्तु सहस्राक्षः सहस्रपात्। सहस्रशीर्पा पुरुषः स्वप्नुकामस्त्वतीन्द्रियः ॥ फणासहस्रविकटं शेषं पर्यङ्कभोगिनम्। सहस्रमिव तिग्मांशुसंघातममितद्युतिम्। कुन्देन्दुहारगोक्षीरमृणालकुमुदप्रभम् ॥ तत्रासौ भगवान्देवः स्वपञ्जलनिधौ तदा। नैशेन तमसा व्याप्तां स्वां रात्रिंकुरुते विभुः ॥ 3.273.38-41

This happened at the end of four thousand yugas, when the Earth was flooded with water and had become one vast sea, the ekārṇava. All was hushed: mobile creatures were dead; the Sun, the Moon and the winds were all gone; and the Akhaṇḍa was without stars and planets. It was then that the Paramātman Nārāyaṇa, unperceivable by the senses, who is known as Sahasrākṣa Sahasrapāta—thousand-headed and thousand-limbed—wanted to rest. The serpent Ādi Seṣa, awesome with his thousand hoods and shining with the splendour of ten thousand suns; white as the Kunda flower, or the Moon, or pearls, or the white lotus, or milk or the fibres of a lotus stalk, served as his couch. That adorable and omnipotent God slept on lap of the fathomless Ocean, enveloping all space with the blackness of night.

Meaning of “Nārāyaṇa”

सत्वोद्रेकात्प्रबुद्धस्तु शून्यं लोकमपश्यत। इमं चोदाहरन्त्यत्रश्लोकं नारायणं प्रति ॥ आपो नारास्तत्तनव इत्यपां नाम शुश्रुमः। अयनं तेन चैवास्ते तेन नारायणः स्मृतः ॥ प्रध्यानसमकालं तुप्रजाहेतोः सनातनः। ध्यातमात्रे तु भगवन्नाभ्यां पद्मः समुत्थितः ॥ ततश्चतुर्मुखो ब्रह्मा नाभिपद्माद्विनिःसृतः। 3.273.42-45

When, finally, the urge to create stirred in him he awoke and found the Universe empty. There is, in this connection, a sloka that describes and explains the word Nārāyaṇa: Nara created water and it formed his body, therefore, it is called Nārā. It was his Ayaṇa, or resting place, and, therefore he is known as Nārāyaṇa. As soon as that Eternal Being began to meditate in order to create the Universe again, a lotus sprang spontaneously from his navel, and the four-faced Brahmā emerged from that lotus.

तत्रोपविष्टः सहसा ब्रह्मा लोकपितामहः ॥ शून्यं दृष्ट्वा जगत्कृत्स्नं मानसानात्मनः समान्। ततो मरीचिप्रमुखान्महर्षीनसृजन्नव ॥ तेऽसृजन्सर्वभूतानि त्रसानि स्थावराणि च। यक्षराक्षसभूतानि पिशाचोरगमानुषान् ॥ 3.273.45-47

Brahmā Lokapitāmahā, the ancestor of all creatures, sat on that flower and, finding that all the Universe was a void, created in his own likeness, and from his mind, the nine great Rishis—Marīchi and others.

These nine also became creators and brought Yakṣas, Rakṣasas, Piśachas, reptiles, humans and all mobile and immobile creatures into being.

सृजते ब्रह्ममूर्तिस्तु रक्षते पौरुषी तनुः। रौद्री भावेन शमयेत्तिस्रोऽवस्थाः प्रजापतेः ॥ न श्रुतं ते सिन्धुपते विष्णोरद्भुतकर्मणः। कथ्यमानानि मुनिभिर्ब्राह्मणैर्वेदपारगैः ॥ 3.273.48-49

Brahman, the Supreme Spirit, exists in three states: in the form of Brahmā he is the Creator; as Viṣṇu he is the Preserver; and as Śiva he is the Destroyer of the Universe.

O king of Sindhu, have you not heard of the wondrous achievements of Viṣṇu, which the Munis and the Brāhmaṇas who know the Vedas describe?

Yajña Varāha Avatāra

जलेन समनुप्राप्ते सर्वतः पृथिवीतले। तदा चैकार्णवे तस्मिननेकाकाशे प्रभुश्चरन् ॥ निशायामिव खद्योतः प्रावृट्काले समन्ततः। प्रतिष्ठानाय पृथिवीं मार्गमाणस्तदाऽभवत् ॥ जले निमग्नां गां दृष्ट्वाचोद्धर्तुं मनसेच्छति। किंनु रूपमहं कृत्वासलिलादुद्धरे महीम् ॥ एवं संचिन्त्य मनसा दृष्ट्वा दिव्येन चक्षुषा। जलक्रीडाभिरुचितं वाराहं रूपमस्मरत् ॥ कृत्वा वराहवपुपं वाङ्मयं वेदसंमितम्। दशयोजनविस्तीर्णमायतं शतयोजनम् ॥ महापर्वतवर्ष्माभं तीक्ष्णदंष्ट्रंप्रदीप्तिमत्। महामेघौघनिर्घोपं नीलजीमूतसन्निभम् ॥ भूत्वा यज्ञवराहो वै अपः संप्राविशत्प्रभुः। दंष्ट्रेणैकेन चोद्धृत्यस्वे स्थाने न्यविशन्महीम् ॥3.273.50-55

When the world was reduced to one vast Sea with only the heavens above, the Lord, like a firefly on a monsoon night, searching hither and thither for a patch of stable ground from where he could begin the act of creation, decided to raise the submerged Earth out of the water for his purpose.

He wondered what shape he should take to rescue Bhumī Devī from the flood and, after some contemplation, he chose the form of a wild boar, sporting in the water.

He assumed the shape of a sacrificial boar, radiant and aglow with intuitive knowledge of the Vedas. Varāha was 10 yojanas wide and 100 Yojanas long; it had sharp tusks and was cloud dark.

Its body was as massive as a mountain and, roaring like tumultuous rain-clouds clashing, it dove deep and lifted up the Earth with one of its tusks and set Bhumī back in her proper place.

Nṛsiṃha Avatāra

पुनरेव महाबाहुरपूर्वां तनुमाश्रितः। नरस्य कृत्वाऽर्धतनुं सिंहस्यार्धतनुं प्रभुः ॥ दैत्येन्द्रस्य सभां गत्वापाणिं संस्पृश्यपाणिना। दैत्यानामादिपुरुषः सुरारिर्दितिनन्दनः ॥ दृष्ट्वा चापूर्ववपुषं क्रोधात्संरक्तलोचनः। शूलोद्यतकरः स्रग्वी हिरण्यकशिपुस्तदा ॥ मेघस्तनितनिर्घोषो नीलाभ्रचयसन्निभः। देवारिर्दितिजो वीरो नृसिंहं समुपाद्रवत् ॥ समुत्पत्य ततस्तीक्ष्णैर्मृगेन्द्रेण बलीयसा। नारसिंहेन वपुषादारितः करजैर्भृशम् ॥ 3.273.57-61

At another time, the Mahātman assumed the marvellous form of a halfman, half-lion—Narasimha, the Manticore. Joining his hands together in supplication, he went to the court of the king of the Daityas.

That progenitor of the Daityas, the son of Ditī, was the enemy of the Devas, and flared up in rage when he saw this peculiar beast. Eyes inflamed, adorned with garlands and looking like a mass of black thunderheads, this warlike son of Ditī, Hiranyakasipu took up his trident and, roaring like thunderclouds, rushed at the Manticore. The Narasimha leapt into the air and tore the Daitya apart with his claws.

Vāmana Avatāra

एवं निहत्य भगवान्दैत्येनद्रं रिपुघातिनम्। भूयोऽन्यः पुण्डरीकाक्षः प्रभुर्लोकहिताय च। कश्यपस्यात्मजः श्रीमानदित्या गर्भधारितः ॥ पूर्णे वर्षसहस्रे तु प्रसूत भर्गमुत्तमम् ॥ दुर्दिनाम्भोदसदृशो दीप्ताक्षो वामनाकृतिः। दण्डी कमण्डलुधरः श्रीवत्सोरसि भूषितः। जटी यज्ञोपवीती च भगवान्बालरूपधृक् ॥ यज्ञवाटं गतः श्रीमान्दानवेन्द्रस्य वै तदा। बृहस्पतिसहायोऽसौ प्रविष्टो बलिनो मखे ॥ 3-273.62-65

Having slain the Daitya king for the sake of the well-being of all creatures, the radiant, lotus-eyed Lord of great effulgence, was born again from the womb of Aditī as the son of Kaśyapa.

At the end of a thousand years she delivered him, a Being of superhuman conception, short, dark-skinned, and bright eyed. He held a Rishi’s staff and kamaṇḍalu in his hands, and the Śrīvatsa, shaped like a curl of hair, on his chest. He had tangeld locks of jaṭa and wore the sacrificial thread across his chest; he was strongly built and handsome, and shone with lustre. Arriving at the yajñaśāla of Bali, king of the Dānavas, Vāmana the dwarf entered the assembly with the help of Bṛhaspati.

तं दृष्ट्वावामनतनुं प्रहृष्टो बलिरब्रवीत्। प्रीतोस्मि दर्शने विप्र ब्रूहि त्वं किं ददानिते ॥ एवमुक्तस्तु बलिना वामनः प्रत्युवाच ह ॥ स्वस्तीत्युक्त्वा बलिं देवः स्मयमानोऽभ्यभाषत। मेदिनीं दानवपते देहि मे विक्रमत्रयम् ॥ बलिर्ददौ प्रसन्नात्मा विप्रायामिततेजसे। ततो दिव्याद्भुततमं रूपं विक्रमतोहरेः ॥ विक्रमैस्त्रिभिरक्षोभ्यो जहाराशु स मेदिनीम्। ददौ शक्राय च महीं विष्णुर्देवः सनातनः ॥एष ते वामनो नाम प्रादुर्भावः प्रकीर्तितः। 3-273.66-71

Bali was pleased to see him and said, “I am happy to see you, O Brāhmaṇa. What can I do for you?” The dwarf replied with a smile, “Lord of Dānavas, give me land to cover three paces of my legs,” and Bali consented happily to give the Brāhmaṇa what he wanted. As he was measuring the three paces, Hari the dwarf assumed his Viśvarūpa, and with just three steps, covered the Earth; and then immortal Viṣṇu gifted it to Indra. What I have just told you is the famous story of the Vāmana Avatāra, the incarnation of the dwarf.

तेन देवाः प्रादुरासन्वैष्णवं चोच्यते जगत् ॥ असतां निग्रहार्थाय धर्मसंरक्षणाय च। अवतीर्णो मनुष्याणामजायत यदुक्षये। यं देवंविदुषोगान्ति तस्य कर्माणि सैन्दव ॥ 3.273.71-72

From him all the gods were created, and from this incarnation onwards, the world is said to be “Vaiṣṇava”, or pervaded by Viṣṇu. Śrī Viṣṇu has now been born into the world again, in the race of the Yādavas, to destroy evil and preserve dharma. In this Avatāra he is called Śrī Kṛṣṇa.

अनाद्यन्तमजं देवं प्रभुंलोकनमस्कृतम्। यं देवं विदुषोगान्तितस् कर्माणि सैन्धव ॥ यमाहुरजितंकृष्णं शङ्खचक्रगदाधरम्। श्रीवत्सधारिणं देवं पीतकौशेयवाससम् ॥ 3.273.73-74

O Saindhava, these are the achievements of Brahman, whom all the worlds worship and whom the learned describe as without beginning or end, as un-born and divine. They call him :-

Yamāhurajitam— the unconquerable;
Śaṅkachakragadhādharam—who holds the conch-shell, discus and mace in his hands;
Śrīvatsadhāriṇam Devam — the Lord who is marked with the mystic Śrīvatsa;
Pītakauśeyavāsasam — attired in yellow silk, and who is the best of all who are skilled in the Astra Śastra.

सहायः पुण्डरीकाक्षः श्रीमानतुलविक्रमः। समानस्यन्दने पार्थमास्थाय परवीरहा ॥ न शक्यते तेन जेतुं त्रिदशैरपि दुःसहः। कः पुनर्मानुषो भावो रणे पार्थं विजेष्यति ॥ तमेकं वर्जयित्वातु सर्वंयौधिष्ठिरं बलम्। चतुरः पाण्डवात्राजन्दिनैकं जेप्यसे रिपून् ॥ `तस्मात्त्वंपार्थरहितान्पाण्डवान्वारयिष्यसि। एतद्धि पुरुषव्याघ्र मया दत्तो वरस्तव' ॥ 3.273.76-79

It is this same Śrī Kṛṣṇa who protects Arjuna. That glorious and lotuseyed One of infinite power, that slayer of hostile heroes, rides in Partha’s chariot and defends him. Thus, Arjuna is invincible. The gods cannot resist him, to say nothing of a mere mortal being able to vanquish Partha in battle.

Therefore, O king, Arjuna you must leave well alone. You shall, however, be able to quell, for a single day only, the rest of Yudhiṣṭhira’s forces, as well as your enemies, the other four sons of Pāṇḍu”

(Having said these, Lord Rudra disappeared)

II - WORDS OF WISDOM BY DURVĀSĀ

Learning that the exiled Pāṇḍavas were living contentedly in the forest, Duryodhana burned with jealousy. As he, Karṇa, and Duḥśāsana plotted revenge, the irascible sage Durvāsā arrived at Hastinapura with ten thousand disciples.

Recognizing an opportunity, Duryodhana served the temperamental sage with extraordinary patience. When Durvāsā demanded food at odd hours, Duryodhana complied without complaint. When the sage criticized meals or suddenly declared he wasn't hungry, Duryodhana showed no irritation.

Impressed by this devotion, Durvāsā offered Duryodhana a boon. With carefully hidden malice, Duryodhana requested: "Please visit Yudhiṣṭhira in the forest, but arrive only after Draupadī has finished serving everyone and has herself eaten and rested."

The sage agreed, seeing nothing improper in the request. In private, Duryodhana and Karṇa celebrated their scheme. They knew Draupadī possessed a magical vessel that produced food until she had eaten; afterward, it would remain empty until the next day. If Durvāsā arrived with his thousands of disciples after Draupadī's meal, the Pāṇḍavas would fail to feed their guests—an insult certain to provoke the sage's legendary wrath.

After the Pāṇḍavas' meal, Maharishi Durvāsā arrives with ten thousand disciples. Yudhiṣṭhira welcomes them and suggests they bathe before eating. Meanwhile, Draupadī panics—having already eaten, her magical food vessel won't produce more until tomorrow. Desperate, she prays to Śrī Kṛṣṇa for help like this -

द्रौपदी कृत श्रीकृष्ण स्तुति

कृष्णकृष्ण महाबाहो देवकीनन्दनाव्यय। वासुदेव जगन्नाथ प्रणतार्तिविनाशन ॥ विश्वात्मन्विश्वजनक विश्वहर्तः प्रभोऽव्यय। प्रपन्नपाल गोपाल प्रजापाल परात्पर। आकूतीनां च चित्तीनां प्रवर्तक नताऽस्मि ते ॥ वरेण्य वरदानन्त अगतीनां गतिप्रद। पुराणपुरुष प्राणमनोवृत्त्याद्यगोचर ॥ सर्वाध्यक्ष पराध्यक्ष त्वामहं शरणं गता। पाहि मां कृपया देव शरणागतवत्सल ॥ नीलोत्पलदलश्याम पद्मगर्भारुणेक्षण। पीताम्बरपरीधान लसत्कौस्तुभभूषण ॥ त्वमादिरन्तो भूतानां त्वमेव च परायणम्। परात्परतरं ज्योतिर्विश्वात्मा सर्वतोमुखः ॥ त्वामेवाहुः परं बीजं निधानं सर्वसंपदाम्। त्वया नाथेन देवेश सर्वापद्म्यो भयं न हि ॥ दुःशासनादहं पूर्वं सभायां मोचिता यथा। तथैव संकटादस्मान्मामुद्धर्तुमिहार्हसि ॥ 3.264.8-15

"Krishna, Krishna, Mahabaho, Devakinandana, whose power is inexhaustible; Vasudeva, Lord of the Universe, who wipes away the tribulations of those that worship you; you are the soul, the creator and the destroyer of the Universe. O Lord, you are eternal; you are the saviour of the afflicted. You are the preserver of the Universe and of all created beings; you are the guardian of cows. You are the highest of the high, and the wellspring of the mind’s activities—akuti and chitti. O supreme and infinite One, giver of all good, you are the refuge of the helpless. Primordial Being, you cannot be perceived by the soul, the mind, or in any other way.

You are the ruler of all and the Lord of all. I seek your protection. Mahaprabhu, you are always compassionate to those that take refuge in you. Be kind to me, take care of me. You, of the complexion as dark as the leaves of the blue lotus, and of eyes as red as the corolla of the lily; Pitambara, clad in yellow, adorned with the bright jewel Kaustubha—you are the beginning and the end of creation, and the sanctuary of all. You are the Supreme Light and essence of the Universe. Your face is turned in all directions at once. You are called the supreme seed and the storehouse of all treasures. With your grace, O Devadeva, all evils lose their terror. You protected me before from Dussasana; save me now from this terror."

Thus adored by Pāñchālī, Śrī Kṛṣṇa of the mysterious ways, who is always kind to his bhaktas, leaves Rukmini’s side, and instantly appears before the Pāṇḍavas’ queen.

Draupadī gasps, bows down to him in great joy and tells him about the arrival of Durvāsā.

Śrī Kṛṣṇa says to her, “I am very hungry. Give me some food, and then carry on with your chores.”

Draupadī replies, “The vessel that Sūrya Deva gave me remains full until I finish my meal. But I have already eaten, and it is empty now.”

The lotus-eyed Avatāra says to her, “Draupadī, I am starving. Bring the Sun’s vessel and show it to me.” Draupadī doubtfully brings the vessel to him, and he sees in it a shred of rice and vegetable, stuck to the rim.

उपयुज्याब्रवीदेनामनेन हरिरीश्वरः। ‘विश्वात्मा प्रीयतां देवस्तुष्टश्चास्त्विति यज्ञभूक्’ ॥ 3.264.24

Thus adored by Pāñchālī, Śrī Kṛṣṇa of the mysterious ways, who is always kind to his bhaktas, leaves Rukmini’s side, and instantly appears before the Pāṇḍavas’ queen.

Draupadī gasps, bows down to him in great joy and tells him about the arrival of Durvāsā.

Śrī Kṛṣṇa says to her, “I am very hungry. Give me some food, and then carry on with your chores.”

Draupadī replies, “The vessel that Sūrya Deva gave me remains full until I finish my meal. But I have already eaten, and it is empty now.”

He swallows that morsel and says to her, “May the Lord Hari, the soul of the Universe, that God that shares in every sacrifice, be satiated with this!”

Bhimasena sets out for the cool, transparent river where Durvāsā and the others have gone to perform their ablutions.These ascetics have entered the river and, as they scrub their bodies, they suddenly find that their stomachs feel full to bursting. Coming out of the lucid water, they look at one another.

They turn to Durvāsā and say, “We have come here for our baths, having told the king to prepare a meal for us. But, O Dvijottama, we cannot eat a thing now because our bellies are full. The feast that has been prepared will go waste. What shall we do?”

दुर्वासा उवाच। वृथा पाकेन राजर्षेरपराधः कृतो महान्। माऽस्मानधाक्षुर्दृष्ट्वैव पाण्डवाः क्रूरचक्षुषा ॥ स्मृत्वाऽनुभावं राजर्षेरम्बरीषस्य धीमतः। बिभेमि सुतरां विप्रा हरिपादाश्रयाज्जनात् ॥ पाण्डवाश्च महात्मानः सर्वे धर्मपरायणाः। शूराश्चकृतविद्याश्च व्रतिनस्तपसि स्थिताः ॥ सदाचाररता नित्यं वासुदेवपरायणाः। क्रुद्धास्ते निर्दहेयुर्वै तूलराशिमिवानलः। तत एतानपृष्ट्वैव शिष्याः शीघ्रं पलायत ॥ 3.264.30-33

Durvāsas says, “By arriving unannounced and making him prepare food, we have done a great wrong to Yudhiṣṭhira. Let these Pāṇḍavas not burn us with their fury eyes. Remembering the prowess of the wise royal sage Ambariṣa, O Brāhmaṇas, I am afraid of men that are devoted to Śrī Hari. The noble Pāṇḍavas all devout men, learned, warlike, diligent in tapasya and every religious observance, all of them devoted to Vāsudeva. They follow dharma punctiliously. If provoked, they can consume us with their anger, as fire would a bale of cotton. My sishyas, you must all flee from here without returning to their āśrama.”

After saying this, they fleed from the scene quickly.

Conclusion

When discussing the Parabrahman of Śruti, Smṛti, Ithihāsa and Purāṇa, it becomes clear upon a cursory read that it is only Śrīman Nārāyaṇa who has been praised by all the Devas, Rishis, Jñānis and even by some Asuras (Śiśupāla, Mārīcha and even Rāvaṇa have admitted it) as the possessor of infinitely auspicious attributes, the Husband of Śrī, the Foremost of gods, who alone is worthy of worship, the sole bestower of Mokṣa and the master of all Jīvas.

Let us all surrender unto him as he is the only refuge who can bestow all auspiciousness.

॥ श्रीकृष्णार्पणमस्तु ॥

Search This Blog

Based Mahabharata