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Shloka 18

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.

निशासुin the nights
निशासु:
Adhikarana (Time/अधिकरण)
TypeNoun
Rootनिशा (प्रातिपदिक)
Formस्त्रीलिङ्ग, सप्तमी (7th/सप्तमी), बहुवचन
and
:
Sambandha (Connector/सम्बन्ध)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयबोधक अव्यय (conjunction)
जगत्स्रष्टाcreator of the world
जगत्स्रष्टा:
Karta (Subject/कर्ता)
TypeNoun
Rootजगत्+स्रष्टृ (प्रातिपदिक; जगत्+स्रष्टा)
Formपुंलिङ्ग, प्रथमा, एकवचन; 'creator of the world'
तासाम्of those (women)
तासाम्:
Sambandha (Genitive/सम्बन्ध)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formस्त्रीलिङ्ग, षष्ठी, बहुवचन
गेहेषुin (their) houses
गेहेषु:
Adhikarana (Location/अधिकरण)
TypeNoun
Rootगृह/गेह (प्रातिपदिक)
Formनपुंसकलिङ्ग, सप्तमी, बहुवचन
केशवःKeshava
केशवः:
Karta (Apposition/कर्ता)
TypeNoun
Rootकेशव (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
उवासdwelt/stayed
उवास:
Kriya (Action/क्रिया)
TypeVerb
Rootवस् (धातु)
Formलिट् (Perfect), प्रथमपुरुष, एकवचन; परस्मैपद
विप्रO brahmin
विप्र:
Sambodhana (Address/सम्बोधन)
TypeNoun
Rootविप्र (प्रातिपदिक)
Formपुंलिङ्ग, सम्बोधन, एकवचन
सर्वासाम्of all
सर्वासाम्:
Sambandha (Genitive/सम्बन्ध)
TypeAdjective
Rootसर्व (प्रातिपदिक)
Formस्त्रीलिङ्ग, षष्ठी, बहुवचन; तासाम् इत्यस्य विशेषण
विश्वरूपधरःbearer of universal forms
विश्वरूपधरः:
Karta (Apposition/कर्ता)
TypeNoun
Rootविश्व+रूप+धर (प्रातिपदिक; विश्वरूप+धर)
Formपुंलिङ्ग, प्रथमा, एकवचन; 'bearer of universal forms'
हरिःHari
हरिः:
Karta (Apposition/कर्ता)
TypeNoun
Rootहरि (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन

Sage Parāśara (to Maitreya)

V
Vishnu

FAQs

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.