पारिजातहरणम्, द्वारकाप्रवेशः, षोडशसहस्रविवाहः
Pārijāta, Return to Dvārakā, and the Lord’s Many Forms
निशासु च जगत्स्रष्टा तासां गेहेषु केशवः उवास विप्र सर्वासां विश्वरूपधरो हरिः
niśāsu ca jagatsraṣṭā tāsāṃ geheṣu keśavaḥ uvāsa vipra sarvāsāṃ viśvarūpadharo hariḥ
Pada waktu malam, wahai brāhmaṇa, Keśava—Pencipta alam—bersemayam di rumah mereka semua; kerana Hari yang memegang wujud semesta meliputi segalanya namun tetap Yang Maha Tinggi.
Sage Parāśara (to Maitreya)
This verse presents Hari as viśvarūpa and all-pervading—present in every place while remaining the sovereign creator—grounding devotion in the idea that God is both near (immanent) and supreme (transcendent).
By calling Vishnu both jagat-sraṣṭā and viśvarūpa-dhara, Parāśara frames omnipresence not as metaphor but as a theological claim: the universe is pervaded and sustained by the same Supreme Person.
Vishnu is affirmed as the Supreme Reality who can be simultaneously one and present everywhere—supporting a personal, sovereign God who indwells creation without being limited by it.