Vishva
The Sanskrit term Vishva is an alternative name for Vishnu and refers to the cosmic manifestation of the universe emanating from God .
etymology
The word Vishva (विश्व - viśva) is derived from the root विश् (viś - penetrate, enter into). It can thus be translated as all, totality, universe, everyone (all), omnipresent, all-pervasive .
In the literature
In Sanskrit literature, Vishva is used to denote the entire mysterious universe. The word already appears in the Rig-Veda , as the wise ( Rishi ) Dirghatamas says :
" त्रिमूर्ध्दान सप्तरश्मिं गृणीषेऽनूनमग्निं पित्रोरूपस्थे
निषत्तमस्य चरतो ध्रुवस्य विश्वा दिवो रोचनापप्रिवांसम् "
"Just as seven rays of the sun and the shining Agnis illuminate the entire manifestation of inanimate and animate things,
so educated people out of mercy with their wisdom illuminate the spirit of all beings for the benefit of all."
In Shatapatha Brahmana (IX, iii, 1.3 to 1.6) Vishva is also used with the meaning All. In verse XI, 18 of the Bhagavad Gita , Arjuna describes his vision of the universal Purusha as follows:
" त्वमस्य विश्वस्य परं निधानम् "
"Tvam asya viśvasya paraṁ nidhānam"
"You are the ultimate resting place of the entire universe"
Here Vishva appears in its genitive form viśvasya.
meaning
The meaning of Vishva is discussed in the Upanishads . In the Āgama Prakarana of the Mandukya Karika , a commentary on the Mandukya Upanishad , Gaudapada explains that in the three states of consciousness, waking, dreaming and deep sleep, the observer experiences his sensual impressions in three ways ( त्रिधा भोगं ) - विश्व (Vishva - roughly), तैजस ( Taijasa - subtle) and प्राज्ञ (Prajna - blessed).
Visva therefore corresponds to the waking state, the first of the three states of consciousness, in which our gross senses are enabled to perceive the material manifestation that surrounds us. According to Gaudapada, Vishva is बहिष्प्रज्ञो विभुर्विश्वो , that is, all-pervading and experiences the gross external sense objects, but remains different from them despite the contact. Gaudapada's further associations for Vishva are the right eye ( दक्षिणाक्षिमुखे विश्वो ), since the right eye recognizes the gross , the perpetual experience ( विश्वो हि स्थूलभुङ्नित्यं ) and its pleasant nature ( स्थूलं तर्पयते विश्वं ).
In the three-letter syllable Aum , Vishva corresponds to the letter A, by means of which the penetrating power of the sound formula can be measured, which fills all thoughts and words and lets individual words merge into a harmonious whole, comparable to the ether ( Akasha ) that is present everywhere . The three states of consciousness Vishva, Taijasa and Prajna (also referred to as three quarters or pāda) must come together before the fourth - Turiya - can be realized.
The cause and effect, and therefore duality, Vishva is an outward consciousness. Taijasa also knows duality, but is an inward consciousness. Prajna is only linked to causes and represents an accumulation of consciousness. In reality, however, all these three forms of consciousness are only one state that can be experienced in the waking state.
Vaishvanara
The Purusha , the self in all embodied gross beings, is also called vaiśvānara, since it guides all (vishva) people (nara). It represents the trinity of the individual, cosmos and deity and represents the self in the waking state.
Vishvarupa or the universal form
In chapter XI of the Bhagavad Gita Krishna is asked by Arjuna to show him the viśva-rūpa. Krishna grants this wish and he manifests his universal form before Arjuna. Arjuna describes this as follows:
" अनेकबाहूदरवक्त्रनेत्रं
पश्यामि त्वां सर्वतोऽनन्तरूपम्
नान्तं न मध्यं न पुनस्तवादिं
पश्यामि विश्वेश्वर विश्वरूप "
"Aneka-bāhūdara-vaktra-netraṁ
paśyāmi tvām sarvato 'nanta-rūpam
nāntaṁna madhyam na punas tavādiṁ
paśyāmi viśveśvara viśva-rūpa"
“O Lord of the Universe, O universal form, I see in your body many, many arms, bellies, mouths and eyes that are spread everywhere and without borders.
I see no end, no middle and no beginning in you. "
Or a little further in verse 19:
" अनादिमध्यान्तमनन्तवीर्य
-मनन्तबाहुं शशिसूर्यनेत्रम्
पश्यामि त्वां दीप्तहुताशवक्त्रं
स्वतेजसा विश्वमिदं तपन्तम् "
"Anādi-madhyāntam ananta-vīryam
ananta-bāhuṁ śaśi-sūrya-netram
paśyāmi tvām dīpta-hutāśa-vaktram
sva-tejasā viśvam idaṁ tapantam"
“You have no beginning, no middle and no end. Your glory is unlimited. You have innumerable arms, and the sun and moon are your eyes.
I see you with blazing fire coming out of your mouth; you heat the entire universe through your radiation. "