Shloka 36
Manvantaras, Indras, Saptarṣis, and the Seven Sustaining Manifestations; Vyāsa as Nārāyaṇa
यस्माद् विष्टमिदं कृत्स्नं वामनेन महात्मना / तस्मात् स वै स्मृतो विष्णुर्विशेर्धातोः प्रवेशनात्
yasmād viṣṭamidaṃ kṛtsnaṃ vāmanena mahātmanā / tasmāt sa vai smṛto viṣṇurviśerdhātoḥ praveśanāt
เพราะมหาตมะวามนะได้เสด็จเข้าสู่และแผ่ซ่านครอบคลุมจักรวาลทั้งสิ้นนี้ ฉะนั้นจึงทรงเป็นที่ระลึกนามว่า “วิษณุ” จากรากศัพท์ viś (เข้าไป, แผ่ซ่าน) ด้วยเหตุแห่งการเสด็จเข้าไปนั้น
Purāṇic narrator (Vyāsa/Sūta tradition), explaining the name “Viṣṇu” through nirukti (etymology)
Primary Rasa: adbhuta
Secondary Rasa: shanta
FAQs
By defining Viṣṇu as the one who “enters and pervades” all, the verse points to the Supreme as immanent—present within and sustaining the whole cosmos rather than remaining merely external to it.
No specific technique is prescribed in this line, but it supports a yogic contemplation (dhyāna) of the Lord as sarva-vyāpin (all-pervading), a key meditative orientation echoed in Kurma Purana teachings on inner presence of Īśvara.
While Śiva is not named here, the theology of pervasion (entering all beings) is shared across Shaiva and Vaishnava frames in the Kurma Purana, aiding its non-sectarian synthesis: the Supreme is known by different names yet functions as the indwelling reality.