Iconography
The literary sources mentions that Vishvarupa has "multiple" or "thousand/hundred" (numeric equivalent of conveying infinite in literary sources) heads and arms, but do not give a specific number of body parts that can be depicted. Early Gupta and post-Gupta sculptors were faced with difficulty of portraying infiniteness and multiple body parts in a feasible way. Arjuna's description of Vishvarupa gave iconographers two options: Vishvarupa as a multi-headed and multi-armed god or all components of the universe displayed in the body of the deity. Early Vishvarupa chose the former, while Buddhist images of a Cosmic Buddha were displayed in the latter format. An icon, discovered in Parel, Mumbai dated to c. 600, has seven figures all appearing interlinked to each other. Though the icon mirrors the Vishvarupa of Vishnu, it is actually a rare image of the Vishvarupa of Shiva.
Vishvarupa becomes crystallized as an icon in the early Vishnu cult by the time of Guptas (6th century CE). The first known image of Vishvarupa is a Gupta stone image from the Mathura school, found in Bhankari, Angarh district, dated c. 430-60 CE. The Gupta sculptor is inspired by the Bhagavad Gita description. Visvarupa has three heads: a human (centre), a lion (the head of Narasimha, the man-lion avatar of Vishnu) and a boar (the head of Varaha, the boar avatar of Vishnu) and four arms. Multiple beings and Vishnu's various avatars emerge from the main figure, accompanying half of the 38cm (high) X 47 cm (wide) stela. Another early image (70 cm high) is present in the Changu Narayan temple, Nepal, dated 5th-6th century. The central image is ten-headed and ten-armed and is surrounded by the three regions of Hindu cosmology, Svarga (heavenly realms, upper portion of the stone relief), Prithvi (the earth, the middle) and Patala (the underworld, the bottom) and corresponding beings gods, humans and animals and nagas and spirits respectively. The figures on his right are demonic while on the left are divine, representing the dichotomy of his form. A similar early image is also found at and the Varaha Temple, Deogarh, Uttar Pradesh. A 5th century Garhwa image shows Vishvarupa with six arms and three visible heads: a horse (centre, Hayagriva-avatar of Vishnu), a lion and a boar. Possibly a fourth head existed which popped up from the horse head. An aureole of human head surround the central heads. Flames emitting from the figure, illustrating its blazing nature as described by Arjuna. Three Vishvarupa icons from Shamalaji, Gujarat dated sixth century have three visible animal heads and eight arms, with a band of beings emanating from the upper part of the deity forming an aureole. Unlike other icons which are in standing position, the Shamalaji icons are in a crouching position, as though giving birth and is similar to icons of birth-giving mother goddesses in posture. The posture may convey the idea that he is giving birth to the beings radiating from him, though none of them are near his lower area.
The Vishnudharmottara Purana prescribes that Vishvarupa have four arms and should have as many as arms that can be possibly depicted. A 12th century sculpture of Vishvarupa from Rajasthan shows a fourteen-armed Vishnu riding his mount Garuda. The image has three visible human heads, unlike the early sculptures which include animal ones. Some iconographic treatises prescribe a fourth demonic head at the back, however this is generally not depicted in iconography.
Another iconography prescribes that Vishvarupa be depicted with four faces: male (front, east), lion/Narasimha (south), boar/Varaha (north) and woman (back/west). He should ride his Garuda. He has twenty arms: a left and right arm outstretched in pataka-hasta and another pair in yoga-mudra pose. The other fourteen hold hala (plough), shankha (conch), vajra (thunderbolt), ankusha (goad), arrow, sudarshana chakra, a lime fruit, danda (staff), pasha (noose), gada (mace), sword, lotus, horn, musala (pestle), akshamala (rosary). A hand is held in varada mudra (boon-giving gesture).
The artistic imagination of Hindu artists of Nepal has created iconic Vishvarupa images, expressing "sacred terror", as expressed by Arjuna. Vishvarupa has twenty heads arranged in tiers. They include Vishnu's animal avatars Matsya (fish), Kurma (tortoise), boar (Varaha), lion (Narasimha) as well as heads of vahanas (mounts) of Hindu deities: elephant (of Indra), eagle (Garuda of Vishnu) and bull (of Shiva). Among the human heads, Vishnu’s avatars as Parashurama, Rama, Krishna and Buddha. His two main hands hold the sun and the moon. He has ten visible legs and three concentric rings of hands accounting to 58. Other artistic representations of Vishvarupa in Nepal have varying number of heads, hands and legs and some have even attributes of Mahakala and Bhairava, such as flaying knife and skull bowl. Other attributes shown are arrows, bows, bell, vajra, sword with shield, umbrella and canopy. Another terrifying feature is a face on the belly that gorges a human being.
In modern calendar art, Vishvarupa is depicted having many heads, each a different aspect of the divine. Some of the heads breath fire indicating destructive aspects of God. Many deities are seen on his various body parts. His many hands hold various weapons. Often Arjuna features in this scene bowing to Vishvarupa.
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