Salutations to Him who has pervaded the universe.

Corresponding names in VSNaama are Vyaapta(413) and Vyaapi(467).

The second name in VSN is VishNu and Acharya Shankara explains: vyaapnoti (He pervades), so He is VishNu. God is omnipresent, He is all-pervasive. Be He VishNu, Shiva, GaNapati – whoever be our ishTadeva – He is Jagadvyaapi.

During Mantrapushpaanjali the following mantra is chanted;
यच्च किञ्चिज्जगत् सर्वं दृश्यते श्रूयतेऽपि वा।
अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः।।

Meaning:
Whatsoever there is in this world, seen or heard, all that is PERVADED by NaaraayaNa within and without.
(MahaanaaraayaNopanishad 13-5)

Look at the following mantra:
विश्वतश्चक्षुरुत विश्वतोमुखो विश्वतोबाहुरुत विश्वतस्पात्।
सं बाहुभ्यां धमति सं पतत्त्रैर्द्यावा भूमीं जनयन् देव एकः॥
Meaning:
He who has eyes on all sides and has face looking at all sides,
Arms on all sides and feet on all sides;
He, the One God, creating heaven and earth,
Wields them together with His arms as wings.(RgVeda 10-81-3)

Paraashara Bhatta, a scholar belonging to Sri Ramaanujaachaarya’s sampradaaya, has written a book in Sanskrit, annotating VSNaama. The book is called SHREE BHAGAVAD GUNA DARPANA(Holding A Mirror to the Excellences of Bhagavaan). In this book, while explaining the PERVASIVENESS(VYAAPAKATVA) of God, he gives another beautiful meaning to this word. His LOVE is all-pervasive. He says:
मुग्ध वृध्द भर्तृ भृत्य शत्रुमित्रादिषु वात्सल्याविशेषात् व्याप्तः

Meaning:
Innocent children, the aged, householders, servants, foes, friends – in all of them, His love is equally PERVASIVE.

Paraashara Bhatta quotes from Vaalmiki RaamaayaNa the following verse to illustrate Raamaa’s vaatsalya(parental love ) for his subjects:
पौरान् स्वजनवन्नित्यं कुशलं परिपृच्छति।
पुत्रेष्वग्नि दारेषु प्रेष्यशिष्यगणेषु च।
निखिलेनानुपूर्व्या च पिता पुत्रानिवौरसान्
Meaning:
Daily Shri Raama used to enquire with his subjects about their welfare like a father about his children. He would ask about their children, their daily agnikaarya,their wives, servants and vidyaarthis.
(Ayodhyaa KaaNDa 2-37,38).

When we say JAGAD VYAAPINE, it looks as though there are two independent entities – jagad(the pervaded) and vyaapin(the pervader). But, this is deceptive. As explained vide VISHVESHVARAAYA NAMAHA, to begin with, Vedaanta allows us to keep this distinction, as a concession to our evolving God-consciousness. The crowning realisation for the saadhaka is God IS the world:
जगदेव हरिः हरिरेवजगत्।
जगतो हरिः न हि भिन्नतनुः।।
When I say ‘a silver tumbler’, are there two entities? Silver and tumbler? No, silver only has assumed a form(roopa) and we give it a name(naama) called tumbler. So it is here.This Advaitic insight was given to us ages ago by Rshi Yaajnavalkya in Chaandogya Upanishad:
वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्।
“The clay is the truth. Talk about variegated pottery is just a vagary of speech.”(6-1-4).

Why God is not seen? Because He is all-pervasive. Air is everywhere, but is not seen,but is felt. In Chaandogya Upanishad we have Uddaalaka teaching ‘tat tvam asi'( That thou art), giving several examples. One example I give below:

Uddaalaka tells Shveta his son and disciple: bring a vessel of water and put salt cubes into it.
Shvetaketu: yes,sir,done.
Uddalaka: Stir it well.
Shvetaketu: yes, sir,done.
Uddalaka: Now get me the salt back.
Shvetaketu: Sir, I can’t, it is dissolved.
Uddalaka: My son, salt is there, but, it has pervaded the water. Neither your hand nor a spoon can fetch it. But, take a drop on your tongue and the tongue will vouch for its presence.So it is with Brahman, my child. Brahman is all-pervasive and cannot be seen, but can be felt and experienced. That Brahman is the Truth. That thou art, O Shvetaketu(tat tvam asi).

AUM JAGADVYAAPINE NAMAHA.