The English word world comes from the Old English weorold (-uld), weorld, worold (-uld, -eld), a compound of wer 'man' and eld 'age', which thus means roughly 'Age of Man.’ (Orel, Vladimir (2003) A Handbook of Germanic Etymology Leiden: Brill. p. 462 ISBN 90-04-12875-1) The Old English is a reflex of the Common Germanic wira-alđiz, also reflected in Old Saxon werold, Old Dutch werilt, Old High German weralt, Old Frisian warld and Old Norse verǫld (whence the Icelandic veröld).( Lewis, David (1986). On the Plurality of Worlds. Wiley-Blackwell.) The corresponding word in Latin is mundus, literally 'clean, elegant', itself a loan translation of Greek cosmos 'orderly arrangement'. While the Germanic word thus reflects a mythological notion of a "domain of Man" (compare Midgard), presumably as opposed to the divine sphere on the one hand and the chthonic sphere of the underworld on the other, the Greco-Latin term expresses a notion of creation as an act of establishing order out of chaos. Different fields often work with quite different conceptions of the essential features associated with the term "world". Some conceptions see the world as unique: there can be no more than one world. Others talk of a "plurality of worlds". Some see worlds as complex things composed of many substances as their parts while others hold that worlds are simple in the sense that there is only one substance: the world as a whole. Some characterize worlds in terms of objective spacetime while others define them relative to the horizon present in each experience. These different characterizations are not always exclusive: it may be possible to combine some without leading to a contradiction. Most of them agree that worlds are unified totalities. What is Monism? Monism is a thesis about oneness: that only one thing exists in a certain sense. The denial of monism is pluralism, the thesis that, in a certain sense, more than one thing exists. There are many forms of monism and pluralism, but in relation to the world as a whole, two are of special interest: existence monism/pluralism and priority monism/pluralism. Existence monism states that the world is the only concrete object there is. This means that all the concrete "objects" we encounter in our daily lives, including apples, cars and ourselves, are not truly objects in a strict sense. Instead, they are just dependent aspects of the world-object. Such a world-object is simple in the sense that it does not have any genuine parts. For this reason, it has also been referred to as "blobject" since it lacks an internal structure just like a blob. Priority monism allows that there are other concrete objects besides the world. But it holds that these objects do not have the most fundamental form of existence, that they somehow depend on the existence of the world. The corresponding forms of pluralism, on the other hand, state that the world is complex in the sense that it is made up of concrete, independent objects.( Schaffer, Jonathan (2007). "From Nihilism to Monism". Australasian Journal of Philosophy. 85 (2): 175 191. doi:10.1080/00048400701343150. S2CID 7788506.) Scientific cosmology can be defined as the science of the universe as a whole. In it, the terms "universe" and "cosmos" are usually used as synonyms for the term "world".One common definition of the world/universe found in this field is as "The totality of all space and time; all that is, has been, and will be". (Schreuder, Duco A. (3 December 2014). Vision and Visual Perception. Archway Publishing. p. 135. ISBN 978-1-4808-1294-9) Some definitions emphasize that there are two other aspects to the universe besides spacetime: forms of energy or matter, like stars and particles, and laws of nature. Different world-conceptions in this field differ both concerning their notion of spacetime and of the contents of spacetime. The theory of relativity plays a central role in modern cosmology and its conception of space and time. An important difference from its predecessors is that it conceives space and time not as distinct dimensions but as a single four-dimensional manifold called spacetime. This can be seen in special relativity in relation to the Minkowski metric, which includes both spatial and temporal components in its definition of distance. General relativity goes one step further by integrating the concept of mass into the concept of spacetime as its curvature. Quantum cosmology, on the other hand, uses a classical notion of spacetime and conceives the whole world as one big wave function expressing the probability of finding particles in a given location. (Parent, Ted. "Modal Metaphysics". Internet Encyclopedia of Philosophy. Retrieved 9 April 2021.) World concept in present, A worldview is a comprehensive representation of the world and our place in it.(Bunge, Mario (2010). "1. Philosophy as Worldview". Matter and Mind: A Philosophical Inquiry. Springer Verlag.) As a representation, it is a subjective perspective of the world and thereby different from the world it represents. (De Mijolla-Mellor, Sophie. "Weltanschauung". International Dictionary of Psychoanalysis.) All higher animals need to represent their environment in some way in order to navigate it. But it has been argued that only humans possess a representation encompassing enough to merit the term "worldview". Philosophers of worldviews commonly hold that the understanding of any object depends on a worldview constituting the background on which this understanding can take place. This may affect not just our intellectual understanding of the object in question but the experience of it in general. It is therefore impossible to assess one's worldview from a neutral perspective since this assessment already presupposes the worldview as its background. Some hold that each worldview is based on a single hypothesis that promises to solve all the problems of our existence we may encounter. On this interpretation, the term is closely associated to the worldviews given by different religions. Worldviews offer orientation not just in theoretical matters but also in practical matters. For this reason, they usually include answers to the question of the meaning of life and other evaluative components about what matters and how we should act. ("The Old World-New World Debate and the Columbian Exchange". Wondrium Daily. 31 January 2021. Retrieved 10 April 2022.) A worldview can be unique to one individual but worldviews are usually shared by many people within a certain culture or religion.

When Kauravagan was killed in the battle of Kurukshetra, Dhritarashtra became very tired of Putrasho. Then Mahamati Bidur went to give them peace and described the true nature of the living world.Bidur says everything in the world is impermanent. Whoever has creation has destruction. Nothing in this world is eternal. This world is impermanent so it is not proper to mourn for it. The ignorant person always thinks of impermanence due to ignorance. That is why ignorant people mourn. But scholars are aware of the true nature of the world, so they do not grieve.Mahamati Bidur tries to explain the impermanence of the world through a number of anecdotes. - Once a Brahmin entered a deep forest while traveling. Lions, tigers, elephants and nocturnal animals lived there. They were very violent and terrible. The Brahmin entered such a deep and terrible forest and became frightened. Then he began to look around, wondering who he would seek refuge in. He tried to escape but he could not get out of the deep forest. At last, he saw a five-faced snake circling around the world. There was a well-covered with herbs. He inadvertently hangs there on the herbs later. There were other dangers. In that well was a snake with six months and twelve legs. There were also some bees on the branches of the tree, from which endless honey was falling. But even in that crisis the Brahmins started drinking honey without any hesitation. As he was not satisfied with it, greed continued to grow. The Brahmin made no effort to get out of the forest in spite of the danger. After hearing this anecdote of Bidur, Maharaja said to Dhritarashtra - The deep forest is the world of the universe. All the living creatures in it are diseased, the well is the human body. The snake in the well is Mahakala, its six faces and twelve legs are the six seasons and twelve months of this world, the bee is Kam. Madhu kamaras, which is addicted to human intentions. Only scholars think of the world as impermanent, so they are not bound by it. Ordinary people do not know the impermanence of the world, so they are bound to the world again and again. Only a prudent man can know the impermanence of the world. He is the one who travels in search of liberation. 3 All material things in the world have been collected only for worldly needs. All these worldly things have no essence. These only serve the practical needs of the world. There is no utility in the world of extra material needs.

In the Mahabharata, five Mahabhutas are recognized, which are elements of the world. The literal meaning of ghost here is occurring, incidental, secondly past, circle, thirdly true, fourthly born, fifthly connected, fair, sixthly incarnate, seventhly panchabhuta i.e., earthly panchabhuta. Here the last meaning has been adopted.4 These five great beings are impermanent. Also recognized are the five senses, the five senses and the mind, these eleven senses. Now let us come to the description of the five great beings. Here Akash is the first Mahabhuta, Shrotra Adhyatma, Shabda Adhibhuta, Dikka Adhidaivita. Air is the second universe, the skin is spiritual, the visible is dominated, the electricity is supernatural. Tejah or Jyoti is the third Mahabhuta, the eye is spiritual, the form is sublime, the Sun is supernatural. Water is the fourth mahabhuta, the tongue is spiritual, the juice is adhibhuta, soma is supernatural. The earth is the fifth mahabhuta, the olfactory abyss, the odor abhyavata, the air adhivaibata. Note that these technical names are not found in the philosophy of justice. Even the word metaphysicalism is not accepted in philosophy. The doctrines mentioned in the Mahabharata concerning the functioning of the senses are not contradictory to logical conclusions, but are consistent with them. Each demon has been characterized here according to its deeds. The Mahabharata states that the earth has these five qualities of sound, touch, form, taste and smell. Water contains sound, touch, form and juice. Words, touches and forms are sharp. Sound and touch quality from the air. There is only one quality in the sky - the word. All those smells are earthly. There are ten types of scent - sweet, sour, sweet, sour, bitter, nitty-gritty, concentrated, smooth, rough and detailed. There are six types of juice - sweet, sour, bitter, bitter, astringent and salty. Form Bar Types- White, Black, Blood, Blue, Yellow, Arun, Short, Long, Thin, Thick, Quadruped and Circular. Eleven types of touch - rough, cold, warm, smooth, elaborate, hard, smooth, smooth, slippery, fine and soft. There are ten types of words - Shadj, Rishabh, Gandhab, Madhyam, Pancham, Nishad, Dhaivat, Ishta, Anishta and Sanhat. Although such divisions are not recognized in jurisprudential philosophy, they are not against them.

The seven specially recognized substances are not accepted in the Mahabharata. There is no recognition here other than the Panchamaha Bhoot. All other worlds, except the one soul, belong to the Panchamaha ghost. Knowledge of time is gained through the use of material past, present and future, such as antiquity, novelty, etc. It is useless to accept a separate substance called direction. Because the east, west, etc. directions are used to indicate the position of the bright sun in the sky. That is, the imaginary part of the sky where the sun rises are marked as east and the imaginary part where it sets is marked as west. Thus, the imaginary part is marked as a direction depending on the position of the sun. Even the mind was not recognized as a separate product. The mind is a sense, so the quality that the mind will receive will be the refuge of that quality.

In the Mahabharata, the soul is acknowledged as the only eternal. Because it is against the myth to accept any eternal thing other than the soul. Therefore, in the Mahabharata, special and co-operatives are not recognized as a specially recognized eternal substance. Even deficiency has not been recognized as a separate substance

Twenty-six theories have been accepted in the review of the world in the Mahabharata Samkhya philosophy. There are men in the next level. Then the place of nature. This world is impermanent, the consequence of nature. This nature is called radical nature or chief. 10 There is no causal relationship between these three theories. Some of them are not the work of some and some are not the cause of others. The remaining eight substances are nature and sixteen substances are distortions. The unspoken, the sublime, the arrogant, the earth, the air, the sky, the light and the light are known as these eight natures. The original nature and the mahadadi nature-distortion is only called nature. The equilibrium of these three qualities is called nature or unexpressed. These three qualities are not the religion of nature, but they are identical with nature. If we know the nature of those qualities, then the nature becomes known. Origin of greatness originates from nature or unexpressed, arrogance from greatness, ghost quality from arrogance, creation of mind, origin of five ghosts from mind. Sound, touch, form, taste and smell originate from ghost shots respectively. Sutras, skin, eyes, tongue and smell originate from the mind.

In the Mahabharata, the world is called impermanent. This world originates from the Eternal Parabrahma - this statement is found in the Python-Prahlad news. There, in response to a question from the eldest Pandava Yudhisthira, his grandfather Bhishma recited to him the anecdote of the dragon Prahlad. He said that one day Danbaraj Prahlak saw a Brahmin wandering around the world with a fixed mind and asked him that he (Brahmin) was acting like a boy with no desire, no arrogance, no mercy, no sense of truth, no talent, no talent and no wisdom. He has no desire for anything. He does not mourn for loss. Do not disrespect any object. All the other tenants, like the common man, are moving towards the unfavorable currents of the world society, but he has also shown indifference to the righteous deeds, like the ever-satisfied one, who is different from the other. He is disrespectful to all the sensible things like form, juice etc. If there is no obstacle, how is he living his life with such calm, slow and steady wisdom?

Then in answer to this question of Prahlad, the Brahmin informed Danbaraja that the origin, decrease, increase and destruction of this demonic community is from the only eternal Parabrahm. So he did not worry about it. Instinct has been instilled from the whole nature. Apart from nature, the tenants have no other refuge. For this, even if he gets the wealth of Brahmalok, he is not satisfied. Connection is subject to all subtraction and destruction to the savings community, for this reason he does not concentrate on any object. Whatever is created from the demonic beings is destroyed or destroyed. Knowing this fact, no human being takes part in any worldly activities. In the ocean, everything from small to large is destroyed. In this world, all the creatures that are subject to the movable and immovable ghosts, from small to large, are destroyed. Even in space, all kinds of astronomical stages, from small to large, are gradually destroyed. Seeing that all the ghosts are being subjected to death or destruction in this form, he is living a life of absolute happiness with equal vision for all. He sometimes eats as much as he wants and may even go hungry. Sometimes he lives in a palace and sometimes he sleeps on the ground floor. Sometimes he wears expensive clothes and sometimes he wears very ordinary clothes. So, he can be calm, stable and free from lust.