In the supplied Māṇḍūkya-kārikā attestations, viśva is the technical name for the first of the three "quarters" (along with taijasa and prājña), correlated with the waking state. It is characterized as outward-cognizing (bahiḥprajña), all-pervading (vibhu), located at the right eye, the experiencer/eater of the gross (sthūlabhuk), satisfied by the gross, bound by both effect and cause (kāryakāraṇabaddha), and assigned to the mātrā "a" of OM. A distinct, non-triadic usage appears at 2.31, where viśva names "this all" (idaṃ viśvam), the entire perceived world, declared by the wise to be seen like a dream, illusion, or city of gandharvas. The corpus thus attests two registers: viśva as one of the three psycho-cosmic states, and viśva as the perceived totality.
Senses
The reading surface. A later ingestion attaches a locus to a settled sense, or proposes a new one (dashed) for human triage — it never rewrites settled prose.
1 · The first of the three states/quarters, correlated with waking: outward-cognizing (bahiḥpr…settledadded v1
The first of the three states/quarters, correlated with waking: outward-cognizing (bahiḥprajña) and all-pervading (vibhu), one of the three modes in which the single self is remembered.
2 · viśva as positioned at the right eye (dakṣiṇākṣimukha), in contrast to taijasa in the mind…settledadded v1
viśva as positioned at the right eye (dakṣiṇākṣimukha), in contrast to taijasa in the mind and prājña in the heart-space — the threefold disposition within the body.
advaita-vedānta
mandukya.karika:1.2mandukya.agamasastrabhasya:1.2
3 · viśva as the constant experiencer/eater of the gross (sthūlabhuk), correlated with gross e…settledadded v1
viśva as the constant experiencer/eater of the gross (sthūlabhuk), correlated with gross enjoyment among the threefold modes of bhoga.
4 · viśva as bound by both effect and cause (kāryakāraṇabaddha), paired with taijasa, in contr…settledadded v1
viśva as bound by both effect and cause (kāryakāraṇabaddha), paired with taijasa, in contrast to prājña who is bound by cause alone; neither establishable in turya.
6 · viśva as 'this all' / the entire perceived world (idaṃ viśvam), seen like a dream, like il…settledadded v1
viśva as 'this all' / the entire perceived world (idaṃ viśvam), seen like a dream, like illusion, like a city of gandharvas, by the discerning in the Vedāntas.
advaita-vedānta
mandukya.karika:2.31
7 · viśva as the first member in the sequence (viśva, taijasa, prājña) whose successive dissol…proposedadded v2
viśva as the first member in the sequence (viśva, taijasa, prājña) whose successive dissolution (pūrvapūrvapravilāpana) of the earlier into the later leads to / reveals the turīya.
advaita-vedānta
Why a new sense: The attestation frames viśva not by its waking-state character but as the starting term of a soteriological dissolution-sequence terminating in turīya, a sense not captured by the existing state/quarter glosses.
mandukya.sankarabhasya:2
8 · viśva as one of the three (viśva, taijasa, prājña) negated/denied in the apophatic charact…proposedadded v2
viśva as one of the three (viśva, taijasa, prājña) negated/denied in the apophatic characterization of turīya (e.g. by 'na bahiḥprajñam'), establishing turīya's otherness from the three.
advaita-vedānta
Why a new sense: Here viśva figures as an object of negation (pratiṣedha) whose sufferings/cognitions cease in turīya; this apophatic role differs from s1's positive characterization of the waking quarter.
9 · viśva (with taijasa and prājña) as a name-and-form differentiation arisen from avidyā/māyā…proposedadded v2
viśva (with taijasa and prājña) as a name-and-form differentiation arisen from avidyā/māyā out of the existent self — its origination and unreality, like a barren woman's son not truly born.
advaita-vedānta
Why a new sense: These passages treat viśva as an avidyā-produced, ultimately unreal differentiation of the self (prabhavotpatti / not truly born), a metaphysical-illusoriness sense not present among the existing senses.
10 · viśva and taijasa as forming a single aggregate (ekarāśitva) on account of the shared 'wro…proposedadded v2
viśva and taijasa as forming a single aggregate (ekarāśitva) on account of the shared 'wrong-apprehension' (anyathāgrahaṇa) common to dream and waking.
advaita-vedānta
Why a new sense: This attestation makes the specific point that viśva and taijasa collapse into one group due to shared misapprehension; distinct from s4's effect-and-cause bondage framing.
mandukya.agamasastrabhasya:1.15
Attestation concordance — tier 2, every locus
Append-only. Grows by locus as texts arrive; stays one collapsed table so the senses remain the reading surface.
All 22 attestations ▾
Locus
Witness
Tradition
Stratum
Snippet
mandukya.karika:1.1
Gauḍapāda (kārikā)
advaita-vedānta
karika
bahiḥprajño vibhuḥ viśvo hy antaḥprajñas tu taijasaḥ / ghanaprajñaḥ tathā prājña eka eva tridhā smṛtaḥ
mandukya.karika:1.2
Gauḍapāda (kārikā)
advaita-vedānta
karika
dakṣiṇākṣimukhe viśvo manasy antas tu taijasaḥ / ākāśe ca hṛdi prājñas tridhā dehe vyavasthitaḥ
svapnasthānas taijaso yaḥ sa oṃkārasyokāro dvitīyā mātrā / kena sāmānyety āhotkarṣāt / akārād utkṛṣṭa iva hy ukāras tathā taijaso viśvād ubhayatvād ak
Editions & provenance
v1Māṇḍūkya mūla + Gauḍapāda kārikā — +8 loci 6 sense(s) drafted from 8 loci.
v2Śaṅkara bhāṣya — +14 loci · 8 routed to existing · 4 new sense(s) proposed Routings to existing senses: bhāṣya:3 (jāgaritasthāna, bahiṣprajña, vaiśvānara) → s1; agama 1.1 (bahiḥprajña, tristhānatva) → s1; agama 1.2 (dakṣiṇākṣimukha, draṣṭā of gross) → s2; agama 1.5 (sthūlabhuk among threefold bhojya) → s3; bhāṣya:4 (waking cognition gross/object-laden as enjoyed vs taijasa's vāsanā) → s3; agama 1.11 (kāryakāraṇabaddha, viśvataijasau baddhau, prājña bīja alone) → s4; agama 1.14 (kāryakāraṇabaddhau via svapna-nidrā) → s4; bhāṣya:10 (taijasa = ukāra exalted over viśva, viśva-prājña madhye) → s5. Proposed s7–s10 carry genuinely new framings (dissolution-sequence to turīya; apophatic negation; avidyā-produced unreality; ekarāśitva by shared misapprehension). No new attestation clearly matched s6 (idaṃ viśvam as dream-like world). (+4 bhāṣya loci beyond cap not routed)
Caveats
All admissible evidence is from a single tradition and stratum: the Gauḍapāda kārikā (Māṇḍūkya-kārikā). No commentary loci (Śaṅkara or others) were supplied, so no commentary positions can be attributed.
No grounded glosses were provided in the index; all senses are re-grounded directly from usage in the cited verses.
The two registers (viśva as one of three states vs. viśva as the perceived totality at 2.31) are both attested but the corpus does not itself stage an interpretive dispute between them; hence not marked contested.
At 1.19 the precise force of viśva's correlation (ādisāmānya / āptisāmānya) is technical and the verse is compressed; the sense given is held close to the wording.