विश्वस्य जगतः कारणत्वेन विश्वम् इत्युच्यते ब्रह्म ।आदौ तु विश्वमिति कार्यभूतविश्वशब्देन कारणग्रहणं कार्यभूतविरिञ्च्यादिनामभिरपि उपपन्ना स्तुतिर्विष्णोः इति दर्शयितुम् ।यद्वा, परस्मात् पुरुषात् न भिन्नमिदं विश्वं परमार्थतः तेन विश्वमित्यभिधीयते ब्रह्म, 'ब्रह्मैवेदं विश्वम्' 'पुरुष एवेदं विश्वम्' 'विश्वमेवेदम्' इत्यादिश्रुतिभ्यः ।तद्भिन्नं न किंचित् परमार्थतः सदस्ति ।अथवा, विशतीति विश्वं ब्रह्म, 'तत्सृष्ट्वा तदेवानुप्राविशत्' इति श्रुतेः ।किंच, संहृतौ विशन्ति विश्वानि भूतानि अस्मिन्निति विश्वं ब्रह्म, 'यत् प्रयन्त्यभिसंविशन्ति' इति श्रुतेः ।तथा हि—सकलं जगत्कार्यभूतमेष विशति, अत्र अखिलं विश्वं विशतीत्युभयथापि विश्वं ब्रह्म इति, श्रुतेः ।'अन्यत्र धर्मादन्यत्राधर्मात्' इत्यारभ्य 'सर्वे वेदा यत्पदमामनन्ति तपांसि सर्वाणि च
In plain words
Brahman is designated as Viśva because it is the cause of the entire universe. Initially, however, by using the word 'Viśva'—which properly denotes the effect, the created world—the scripture intends to include the cause, thereby showing that hymns praising Viṣṇu using names like Viriñci are fully justified. Alternatively, because this universe is ultimately non-different from the supreme Puruṣa, Brahman is addressed as Viśva, as affirmed by scriptural texts such as 'Brahman indeed is this universe', 'The Puruṣa alone is this universe', and 'This universe is indeed the supreme.' Nothing whatsoever exists apart from Brahman in absolute reality. Or again, Brahman is Viśva because it enters into creation, as declared by the sruti: 'Having created the universe, it entered right into it.' Furthermore, because all beings enter into Brahman at the time of cosmic dissolution—as the sruti says, 'That from which these beings depart and into which they completely merge'—Brahman is Viśva. Thus, in both ways—because the Lord enters the entire universe as its cause, and because the universe dissolves back into Him—Viśva is Brahman, according to scripture. Beginning with the passage 'Other than righteousness, other than unrighteousness' up to 'All the Vedas declare that supreme abode, and all austerities...
Close to the Sanskrit
Of the universal world, as cause Viśva is called Brahman. At first however, with the word viśvam as effect-universe, taking the cause, to show that praise of Vishnu with the names of Viriñci and others is justified. Or else, from the supreme person this universe is not separate in ultimate truth, therefore Brahman is called Viśva, from srutis 'Brahman indeed is this universe', 'Person indeed is this universe', 'Universe indeed is this'. Separate from that nothing whatsoever exists in ultimate truth as existent. Or else, Viśva is Brahman because it enters, from the sruti 'Having created that, that very thing entered into it'. Furthermore, in dissolution all beings enter into this, therefore Viśva is Brahman, from the sruti 'From which they go forth, completely enter into'. Similarly—this one enters the entire world as effect-manifested, here complete universe enters—thus in both ways Viśva is Brahman, from the sruti. 'Else than dharma, else than adharma' beginning, 'All Vedas declare which abode, and all austerities...