Maya krushnen nihatah, sarjunena raneshu ye |
Pravarta yishyantya surast, tetva dharmam yada kshitau ||42/18||Dharma Devatada bhaktad, aham Narayanomuni |
Janishe Koshale deshe, bhumohi samago dvijah || 43/18||Munishapa-nrutam praptam, nrush satatatvo dhavam |
Tatovita surebhyoham, saddharmam sthaapayann-aja ||44/18||Vasudev Mahatmya, 18.42-44
All the asuras (demons) killed in battle (during Mahabharat) by Arjun and Me will be born again. When they spread adharma again on this Earth, I will be born as Narayanmuni in the Koshal region as the son of my devotee Dharmadev. (42-43)
I will protect those sages born as men on account of the curse of a sage (curse of Durvasa Muni) and establish righteousness. (44)
नर: कृष्णो हरि र्धर्मनन्दनो धर्मजी वन: | आदि कर्ता सर्वसत्य: सर्वस्त्री रत्नदर्पहा || 175
naraḥ kṛṣṇo hari rdharmandandano dharmajīvanaḥ | ādi kartā sarvasatyaḥ sarvastrī ratnadarpahā || 175
Padma Puran, Uttar Khand 72.175
He is Nara, He is Krishna, and He is Hari. He is the Dharma-nandan (the Joy and Son of Dharma) and the very life-breath of Dharma (Dharma-jivan). He is the original creator (Adi-karta), the embodiment of all truth (Sarva-satya), and the one who humbles the pride of all
तत: स्वा मि नमा लो क्य लो का नां स्वा मि नं वि भुम्य मा लो क्य न पश्यन्ति नि रयं जा तुचि न्नरा : |
स्वर्गे कल्पशतं स्थि त्वा मुक्तसंसा रवा सना : || ४९ मुक्तिं च प्रति पद्यन्ते ना त्र का र्या वि चा रणा |
tataḥ svāminamālokya lokānāṃ svāminaṃ vibhum | yamālokya na paśyanti nirayaṃ jātucinndharāḥ || 48
svarge kalpaśataṃ sthitvā mukta samsāravā sanāḥ | muktiṃ cha pratipadyante nātra kāryā vichāraṇā || 49
Padma Puran, Uttar Khand 176. 48-50
Upon beholding the all-pervading Master of the worlds (Supreme Lord), a soul is forever liberated from the shadow of hell. Having gazed upon the Divine Lord, such seekers dwell in the celestial realms for hundreds of eons until the last traces of worldly desire are dissolved, ultimately ascending to final liberation—a spiritual certainty that requires no further doubt or deliberation.
एवं वि ष्णुर्महेशा नां ना म ग्रह्यन्व्यवस्थि त: | स च ना रा यणो देव: कृते युगवरे प्रभु: || 15
त्रेता यां रुद्ररूपस्तु द्वा परे यज्ञमूर्ति मा न | कलौ ना रा यणो देवो बहुरूपो व्यजा यत || 16
evaṃ viṣṇurmaheśānāṃ nāma gṛhyan-vyavasthitaḥ |
sa ca nārāyaṇo devaḥ kṛte yugavare prabhuḥ || 15
tretāyāṃ rudrarūpastu dvāpare yajñamūrtimān |
kalau nārāyaṇo devo bahurūpo vyajāyata || 16
Throughout the cycles of time, Lord Vishnu remains eternally established, manifesting under the names of the great lords to sustain the world. In the Satyug, the golden age of truth, He reigns as the supreme Master, Narayan. As the ages shift, He descends in diverse forms: appearing through the transformative power of Rudra in the Tretayug, and manifesting as the very embodiment of sacrifice, Yagnamurtiman, in the Dwaparyug. Finally, in the turbulent Kaliyug, Lord Narayan descends as Himself, showing himself in various forms, to shield the righteous and restore the waning light of Dharma.
ये ब्रा ह्मणा वंशजा ता युष्मा कं वै सहस्त्रश: | तेषां ना रा यणे भक्ति र्भवि ष्यति कलौ युगे || 12
परा त्परतरं या न्ति ना रा यणपरा जना : | न ते तत्र गमि ष्यन्ति येद्वि षन्ति महेश्वरम् || 13
ye brāhmaṇā vaṃśajātā yuṣmākaṃ vai sahasraśaḥ | teṣāṃ nārāyaṇe bhaktir bhaviṣyati kalau yuge || 12
parātparataraṃ yānti nārāyaṇaparā janāḥ | na te tatra gamiṣyanti yedviṣanti maheśvaram || 13
Throughout the final age of Kaliyug, thousands born in the sacred lineages of Brahmins will remain steadfast in their devotion to Lord Narayan. While those purely devoted to Narayan are destined to reach the highest supreme abode, this spiritual ascent remains incomplete without universal reverence; for the scriptures warn that those who harbor hatred toward Maheshvar (Shiva) shall never attain that ultimate destination. This divine harmony ensures that true liberation is reserved only for those who recognize the essential unity of God.
स एव भगवा न् युगे तुरी येऽपि ब्रह्मकुले (ब्रह्मण्यां ) जा यमा नः सर्व उपनि षद उद्दि धी र्षुः सर्वा णि धर्मशा स्त्रा णि
वि स्ता रयि ष्णुः सर्वा नपि जना न् संता रयि ष्णुः सर्वा नपि वैष्णवा न् धर्मा न् वि जृम्भयन्स र्वा नपि पा षण्डा न्नि चखा न । 6
sa eva bhagavān yuge turīye’pi brahmakule, jāyamānaḥ sarva upaniṣada uddidhīrṣuḥ sarvāṇi
dharmaśāstrāṇi vistārayiṣṇuḥ sarvānapi janān saṃtārayiṣṇuḥ, sarvānapi vaiṣṇavān dharmān
vijṛmbhayan sarvānapi pāṣaṇḍānnichakhāna || 6
That same Supreme Lord, appearing again in the fourth age (the Kali Yuga) by taking birth in a Brahmin family, desires to uplift the essence of all the Upanishads and intends to expand the reach of all the Dharma Shastras. He is determined to grant liberation to all people and causes the various Vaishnava Dharmas to flourish and blossom, while completely uprooting or burying the influence of all hypocritical and heretical doctrines.
कृष्णवर्णं त्वि षा कृष्णं सा ङ्गो पा ङ्गा स्त्रपा र्षदम् ।
यज्ञैः सङ्की र्तनप्रा यैर्यजन्ति हि सुमेधसः ॥ ३२॥
kṛṣṇa-varṇaṃ tviṣākṛṣṇaṃ sāṅgopāṅgāstra-pārṣadam |
yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ || 32
In Kaliyug, intelligent people perform sankirtan to worship the incarnation of God who constantly sings the names of Krishna. Although His complexion is not dark, He is Krishna Himself. He is accompanied by His associates, servants, weapons, and confidential companions.
ध्येयं सदा परि भवघ्नमभी ष्टदो हं ती र्था स्पदं शि ववि रि ञ्चि नुतं शरण्यम् ।
भृत्या र्ति हं प्रणतपा ल भवा ब्धि पो तं वन्दे महा पुरुष ते चरणा रवि न्दम् ॥ ३३॥
dhyeyaṃ sadā paribhava-ghnam abhīṣṭa-dohaṃ
tīrthāspadaṃ śiva-viriñci-nutaṃ śaraṇyam |
bhṛtyārti-haṃ praṇata-pāla bhavābdhi-potaṃ
vande mahā-puruṣa te caraṇāravindam || 33
My dear Lord, You are the Supreme Being. I bow at Your lotus feet, which are the only worthy object of constant meditation. Your feet destroy the insults of material existence and grant the greatest desire of the soul. They are the source of all holy places and are honored even by powerful deities. You are the ultimate shelter, the destroyer of Your servants’ distress, and the only boat capable of crossing the vast ocean of birth and death.