Mirror: http://tinyurl.com/ntc69tt
The continuum of Indus Script Corpora as catalogus catalogorum of metalwork, metalcasting is evidenced by the continued use of 1) hieroglyphs on punch-marked coins produced in ancient mints to signify metalwork and 2) sculptural representations by ivory carvers, stone sculptors displaying through art forms the tradition of venerating/celebrating metalwork. The annual celebration of विश्वकर्मा जयन्ती Viśvakarmā jayantī is celebration of Indus script catalogus catalogorum of metalwork.
http://bharatkalyan97.blogspot.in/2015/09/visvakarma-jayanti-is-celebration-of.html This note provides an overview on the traditions of viśvakarman and त्वष्टृ tvāṣṭra celebrated for millennia by Bhāratam Janam as artificer par excellence.
Unleashing creativity in archaeometallurgical artifacts is a celebration -- with a sense of wonder and awe -- of divinity in the cosmic dance of creation. So, the smithy becomes a temple. The dhatugarbha (dagoba), the womb of the earth holding minerals as earth, becomes a temple.
That smithy is a temple is evident from the Kota gloss: kole.l'smithy'; kole.l'temple'.
The narrative of the evolution of the temple as a socio-cultural institution has yet to be told starting from the metaphors of Rigveda, explaining the sivalinga found in Harappa, skambha found in Dholavira and relating these extraordinary evidences to archaemetallurgical excursus on the Maritime Tin Route from Hanoi to Haifa.See: http://bharatkalyan97.blogspot.in/2015/06/tvastr-as-visvakarma-karu-smith-cire.html?view=classic Tvaṣṭṛ as Viśvákarma, kāru 'smith', cire perdue metalcaster, revealer of sthApatyaveda. Role of scribes, architects in Hindu civilization.
Viśvakarman architect shown on Sun Temple, Modhera.
Visvakarma?Martand Sun Temple, Anantnag, Kashmir was built by King of Karkota Dynasty - Lalitaditya Muktapida in 8th century CE.The foundation of the temple is said to have been around 370-500 CE.
Visvakarma sits atop a fierce kala with two short arms. Worshippers flank and adorn the lintel of Lolei temple, Prasat Neang Khmau, Angkor Wat. Temple dedicated to Kali.
Tradition in Bharatam
"Visvakarma Jayanthi. Vishwakarma Jayanthi is celebrated by all industrial houses, artists, craftsmen, and weavers. The festival is observed on the Kanya Sankranti Day (September 17) which follows the Ganesh Puja. It was on this particular day that the forefathers of the present Visvakarma people invented the plough and gifted it to humanity. The plough represents both the artisan trade as well as agriculture and therefore becomes the representative symbol of the ancient Indian civilisation." http://www.vishwakarmaluhar.com/articles/lord-vishwakarma-puja
In the Vishnu Purāna Tvastr is styled "the author of a thousand arts, the mechanist of the gods, the fabricator of ornaments, the chief of artists, the constructor of the self-moving chariots of the deities, by whose skill men obtain subsistence." http://bharathkidilse.blogspot.in/2009/07/vishvakarma.html
Parvati, wore conch shell bangles – s’an:khaka -- created by Sage Agastya Muni and Divine architect Vis’vakarma. S’an:kha is a Kubera’s treasure – one of the nine or nava-nidhi-s. According to Skanda-purana, the sacred conch-shell must be dazzling white in colour, like cow’s milk, and must have a long neck and broad body; it must be long in the front portion. When blown, it should emit a long, loud and sonorous sound like ‘om’. On the back of it, there must be a long central line. The right convoluted shell is meritorious. http://www.salagram.net/sstp-Laxmi-shankha.html
The shitenno (four guardian divinities who serve Taishakuten (帝釈天),) of Japan bauddham who protect dharma – the moral condition of the universe -- are:
Jikokuten (持國天, also 治國天), protector of the east
Zojoten (増長天), protector of the south
Komokuten (廣目天), protector of the west
Tamonten (多聞天, also known as Bishamon or 毘沙門, protector of the north and ruler of the yakshas)
Bishamon is the Japanese name for Vaiśravaṇa, a Buddhist deity.
Tobatsu Bishamonten, Kanzeonji Temple, Dazaifu City, Fukuoka PrefectureBishamon, Japan is a Japanese equivalent of the Indian Vaisravana (Kubera). Bishamon is the Bauddha patron of warriors dressed in ful armor carrying a spear and a miniature pagoda, a metaphor of a treasure-house. Vaisravana images were made in Japan from the Heian period (794-1185). “At the Kotohira shrine on the island of Shikoku, sailors worship a god called Kompera, which is a corruption of the Sanskrit word for crocodile, Kumbhira. The divine architect mentioned in the Rig Veda, Vishvakarma, who designed and constructed the world, was regarded in ancient Japan as the god of carpenters, Bishukatsuma.” http://www.hknet.org.nz/VWHChinaJapanKorea.html The Kotohira shrine may be a reference to Kubera (kompera < kubera).
Rigveda references venerating Tvastr and Vis'vakarma
RV 10.92
r.s.i: s'a_rya_ta ma_nava; devata_: vis'vedeva_; chanda: jagati_
10.092.01 You (gods, adore) the charioteer of the sacrifice, the lord of men, the invoker of the gods, the guest of night, the resplendent (Agni). Blazing amid the dry (bushes) preying upon the green, the showerer of desires, the banner (of light), the adorable, he reposes in heaven.
10.092.02 Both (men and gods) have made Agni the speedy protector, the upholder of duty, the accomplisher of the sacrifice; they have recourse to him (who is) vast as the sun, the precursor of the dawn, the son of the brilliant (Va_yu). [Speedy protector: an~jas pa_m = an~jasa_ raks.akam = speedily protecting; or, perhaps, the drinker of the Soma (or butter)].
10.092.03 We desire that our notion of that adorable (Agni) may be true, and that our oblations may be to him for food. When his formidable (flames) attain immortality, then may our priests scatter (oblations for the benefit) of the divine being.
10.092.04 The vast heavven, the spacious firmament, the glorious unbounded earth, (do) homage (to the Agni) of the sacrifice; and Indra, Mitra, Varun.a, Bhaga, and Savita_, whose strength is purified, unite to recognize (his excellence).
10.092.05 The rivers flow along with rushing (son of) Rudra, they sweep over the boundless earth; and with them the circumambient (Indra) sweeping over a wide space, roaring in the belly (of the firmament), sprinkles the whole world. [With them: yebhih = a reference to the Maruts, the sons of Rudra, who is referred to in the first line of the verse].
10.092.06 The Maruts, the sons of Rudra, mixing with men, the hawks of the sky, the inhabitants of the cloud, (are) performing (their functions); with those horse-owing deities, Varun.a, Mitra, Aryaman, and Indra, the lord of horses contemplates (the rite). [Horse-owning: or, possessing Soma].
10.092.07 Those who praise him find protection in Indra; (those who praise him find) universal vision in the sun; (those who praise him find) manly vigour in the vigorous (Indra); those worshippers who diligently offer adoration to Indra (acquire) the thunderbolt as their ally in the dwellings of men.
10.092.08 The sun urging his steeds (in obedience to) his (commands) delights (in his presence); every (god) is in fear of the powerful Indra; from the belly of the formidable sighing showerer (of benefits) the all-enduring irresistible (deity) thunders day by day. [Every god is in fear: cf. Taittiri_ya Upanis.ad 2.8].
10.092.09 Address praise today with reverence to Rudra the powerful destroyer of the heroes, (who is accompanied) by the mounted (Maruts), the granters of wishes, together with whom he, propitious, possessing kinsmen, besprinkles (the worshippers) from heaven.
10.092.10 Inasmuch as Br.haspati, the showerer (of benefits) and the kindred of Soma (the Visvedeva_s), bestow food (for the support) of people, Atharvan was the first to invigorate (the gods) with sacrifices; with strength the gods and Bhr.gus discovered (the cattle). [With strength: i.e., with the strength acquired from the sacrifice which they had eaten; having gone to the sacrifice made by Atharvan, they discovered the cattle; cf. RV 1.83.5].
10.092.11 They the heaven and earth, abounding with waters, the Nara_s'am.sa rite with its four fires, Yama, Aditi, the divine Tvas.t.a_, (Agni) the giver of wealth, the R.bhus, Rodasi_, the Maruts, and Vis.n.u are worshipped (by us).
10.092.12 And may the wise Ahi of the firmament hear the copious (pulse) of us eager (worshippers) at the offering of oblations. May the revolving sun and moon dwelling in heaven, the earth and sky, comprehend by their intelligence (the purport) of this (our praise).
10.092.13 May Pu_s.an protect all our moveable (property); may Va_yu, the friend of the Vis'vedeva_s, the grandson of the waters, preserve us for the celebration of the sacrifice. Worship the wind, the soul of all, (to obtain) excellent (food); As'vins, who are worthy to be invoked, hear us on your way.
10.092.14 We glorify with praises Agni, the self-famous, who dwells among these fearless beings; we praise the irresistible Aditi, together with all the wives (of the gods); we praise the young (lord) of night (the moon), we praise the friend of man (the sun), we praise (Indra) the lord (of all).
10.092.15 An:girasa, the prior in birth, praises (the gods, here); the uplifted stones behold (the Soma of) the sacrifice, through which (stones) the sage Indra has been exalted, (and his) thunderbolt brings forth excellent water, (producing) food on watery way.
RV 10.110
10.092.01 You (gods, adore) the charioteer of the sacrifice, the lord of men, the invoker of the gods, the guest of night, the resplendent (Agni). Blazing amid the dry (bushes) preying upon the green, the showerer of desires, the banner (of light), the adorable, he reposes in heaven.
10.092.02 Both (men and gods) have made Agni the speedy protector, the upholder of duty, the accomplisher of the sacrifice; they have recourse to him (who is) vast as the sun, the precursor of the dawn, the son of the brilliant (Va_yu). [Speedy protector: an~jas pa_m = an~jasa_ raks.akam = speedily protecting; or, perhaps, the drinker of the Soma (or butter)].
10.092.03 We desire that our notion of that adorable (Agni) may be true, and that our oblations may be to him for food. When his formidable (flames) attain immortality, then may our priests scatter (oblations for the benefit) of the divine being.
10.092.04 The vast heavven, the spacious firmament, the glorious unbounded earth, (do) homage (to the Agni) of the sacrifice; and Indra, Mitra, Varun.a, Bhaga, and Savita_, whose strength is purified, unite to recognize (his excellence).
10.092.05 The rivers flow along with rushing (son of) Rudra, they sweep over the boundless earth; and with them the circumambient (Indra) sweeping over a wide space, roaring in the belly (of the firmament), sprinkles the whole world. [With them: yebhih = a reference to the Maruts, the sons of Rudra, who is referred to in the first line of the verse].
10.092.06 The Maruts, the sons of Rudra, mixing with men, the hawks of the sky, the inhabitants of the cloud, (are) performing (their functions); with those horse-owing deities, Varun.a, Mitra, Aryaman, and Indra, the lord of horses contemplates (the rite). [Horse-owning: or, possessing Soma].
10.092.07 Those who praise him find protection in Indra; (those who praise him find) universal vision in the sun; (those who praise him find) manly vigour in the vigorous (Indra); those worshippers who diligently offer adoration to Indra (acquire) the thunderbolt as their ally in the dwellings of men.
10.092.08 The sun urging his steeds (in obedience to) his (commands) delights (in his presence); every (god) is in fear of the powerful Indra; from the belly of the formidable sighing showerer (of benefits) the all-enduring irresistible (deity) thunders day by day. [Every god is in fear: cf. Taittiri_ya Upanis.ad 2.8].
10.092.09 Address praise today with reverence to Rudra the powerful destroyer of the heroes, (who is accompanied) by the mounted (Maruts), the granters of wishes, together with whom he, propitious, possessing kinsmen, besprinkles (the worshippers) from heaven.
10.092.10 Inasmuch as Br.haspati, the showerer (of benefits) and the kindred of Soma (the Visvedeva_s), bestow food (for the support) of people, Atharvan was the first to invigorate (the gods) with sacrifices; with strength the gods and Bhr.gus discovered (the cattle). [With strength: i.e., with the strength acquired from the sacrifice which they had eaten; having gone to the sacrifice made by Atharvan, they discovered the cattle; cf. RV 1.83.5].
10.092.11 They the heaven and earth, abounding with waters, the Nara_s'am.sa rite with its four fires, Yama, Aditi, the divine Tvas.t.a_, (Agni) the giver of wealth, the R.bhus, Rodasi_, the Maruts, and Vis.n.u are worshipped (by us).
10.092.12 And may the wise Ahi of the firmament hear the copious (pulse) of us eager (worshippers) at the offering of oblations. May the revolving sun and moon dwelling in heaven, the earth and sky, comprehend by their intelligence (the purport) of this (our praise).
10.092.13 May Pu_s.an protect all our moveable (property); may Va_yu, the friend of the Vis'vedeva_s, the grandson of the waters, preserve us for the celebration of the sacrifice. Worship the wind, the soul of all, (to obtain) excellent (food); As'vins, who are worthy to be invoked, hear us on your way.
10.092.14 We glorify with praises Agni, the self-famous, who dwells among these fearless beings; we praise the irresistible Aditi, together with all the wives (of the gods); we praise the young (lord) of night (the moon), we praise the friend of man (the sun), we praise (Indra) the lord (of all).
10.092.15 An:girasa, the prior in birth, praises (the gods, here); the uplifted stones behold (the Soma of) the sacrifice, through which (stones) the sage Indra has been exalted, (and his) thunderbolt brings forth excellent water, (producing) food on watery way.
RV 10.110
r.s.i: jamadagni bha_rgava or ra_ma ja_madagnya; devata_: a_pri_su_kta (1 idhma or samiddha agni, 2 tanu_napa_t, 3 il.a_, 4 barhi, 5 devi_dva_ra, 6 us.a_ sa_nakta_, 7 divya hota_gan.a pracetasa, 8 sarasvati_, il.a)_, bha_rati_: three devi_s, 9 tvas.t.ha_, 10 vanaspati, 11 sva_hakr.ti); chanda: tris.t.up
10.110.01 Kindled today, Ja_tavedas, in the dwelling of the worshipper, you who are divine, sacrifice to the gods. Bear (the oblation), you who respect your friends, who are intelligent; you are the wise, far-seeing messenger (of the gods).
10.110.02 Pure-tongued Tanu_napa_t, flavour the paths of the sacrifice which lead (to success), moistening them with the sweet (Soma); elevating our praises and our rite by understanding, convey our sacrifice to the gods. [Tanu_napa_t: Agni; tanu = a cow that has calved and yields milk, whence comes butter, and from butter fire-- Agni is thus the grandson of the cow; or, grandson of the waters, because from rain come the trees and trees supplying fuel propagate Agni].
10.110.03 Agni, who are the invoker (of the gods), and are to be solicited and praised, come, being propitiated, along with the Vasus; you, O mighty (Agni), are the invoker of the gods; do you, who are most entitled to worship, solicited by us, offer them adoration.
10.110.04 In the beginning of the day the sacred grass, pointing eastwards, is strewn with the prescribed (text) as a covering for the earth (of the altar); they spread it out far and wide as a pleasant (seat) for the gods and Aditi.
10.110.05 Expanding wide, let the doors give access as gracefully decorated wives give access to their husbands, divine doors, spacious and admitting all, be easy of entry for the gods.
10.110.06 May the adorable Day and Night, the givers of sound repose, having approached, sit down in the place (of sacrifice), two divine females, majestic and richly ornamented, bearing beauty of a bright form.
10.110.07 Divine ministers, prior (to those of earth), repeaters of pious praise, instituting the sacrifice at which men are to worship, (sit down) stimulating (the priests) at the sacrifices, makers (of praises), indicating the eastern fire with the prescribed (text). [Eastern fire: A_havani_ya. The two divine ministers, of Hota_ are Agni and A_ditya].
10.110.08 May Bha_rati_ come quickly to our sacrifice, and Il.a_ thinking (of what she has to do), like a human being; may Sarasvati_ also-- the three gracious goddesses, sit down upon this pleasant sacred grass.
10.110.09 To the divine Tvas.t.a_, who decked the parental heaven and earth and all the worlds with living forms, to him, O priest, who are venerable and wise, being solicited byu us, offer oblation here today.
10.110.10 Offer of your own will in due season the food (and other) oblations of the gods besmearing it. Let Vanaspati, S'amita_, the divine Agni, sweeten the oblation with honey and butter. [Vanaspati_ = the deified yu_pa, or sacrificial post; or, the r.ca may be addressed to the priest; S'amita_: immolator of the victim. The post, the immolator and the fire are here deified as the chief instruments or agents of the sacrifice].
10.110.11 As soon as he was born, Agni constructed a sacrifice, he was the preceder of the gods; may the gods partake of the oblation presented with the sva_ha_ through the voice of him the hota_ of the sacrifice at the eastern station.
RV 10.184
r.s.i: tvas.t.a_ garbhakarta_ or vis.n.u pra_ja_patya; devata_: lin:gokta devata_ (vis.n.u, tvas.t.a_, praja_pati, sini_va_li_, sarasvati_ and as'vini_kuma_ra); chanda: anus.t.up
10.184.01 May Vis.n.u construct the womb, may Tvas.t.a_ fabricate the members, may Praja_pati sprinkle (the seed), may Dha_ta_ cherish your embryo.
10.184.02 Sustain the embryo, Sini_va_li, sustain the embryo, Sarasvati_, may the divine As'vins, garlanded with lotuses, sustain your embryo.
10.184.03 We invoke your embryo which the A'vins have churned with the golden pieces of touchwood, that you may bring it forth in the tenth month.
RV 10.2
r.s.i: trita a_ptya; devata_: agni; chanda: tris.t.up
10.002.01 Agni, youngest (of the deities), propitiate the desiring gods; lord of seasons, cognizant of seasons, here offer worship; worship with those who are the priests of the celestials; among the ministrant priests you are the best offerer. [The priests: daivya_ r.tvijah: Agni the hota_, As'vins the adhvaryus, Tvas.t.a_ the agni_dh and Mitra the upavakta_ (A_s'vala_yana Gr.hyasu_tra 1.23.8-9); or, Candramas the brahma_, A_ditya the adhvaryu and Parjanya the udga_ta_; these are the priests of the gods in heaven: Taittiri_ya A_ran.yaka 3.3].
10.002.02 Whether, Agni, you prefer the office of hota_ or pota_ among men, you are wise, the giver of wealth, the observer of truth, let us offer the oblations with the (sacred) sva_ha_, and may the most excellent and divine Agni present them to the gods.
10.002.03 May we pursue the path that leads to the gods to convey that (worship) which we may be able (to offer). May that wise Agni minister, for he verily is the ministrant priest, and let him prescribe the ceremonies and the seasons.
10.002.04 O gods, when we who are most ignorant neglect the offices addressed to you who are wise, may the wise Agni complete the whole by (appointing) those seasons by which he regulates the worship of the gods. [May the wise Agni: may Agni complete the whole, knowing at what seasons he should appoint the gods (to be worshipped); lit. = with what seasons he shoudl fix the gods].
10.002.05 Since men of feeble energies, with mind yet immature, are unacquainted with (the ritual of) the sacrifice, may Agni, the invoker (of the gods), the skilled in rites, well-knowing (what is to be done), the best offerer, offer worship according to the fit season to the gods. [Are unacquainted with the sacrifice: do not think of (remember) the sacrifice].
10.002.06 The progenitor has engendered you the chief of all sacrifices, variegated, illuminating (all); do you offer (to the gods) the desirable all-sustaining praise-accompanied viands growing upon man-occupied earth. [The progenitor: either Praja_pati or the sacrificer, the yajama_na; (viands) prepared by men, placed on the earth, i.e., the altar].
10.002.07 Do you, Agni, whom the earth and heaven, whom the waters, whom Tvas.t.a_, the glorious creator, engendered, who are cognizant of the path, the road of the Pitr.s, shine brilliantly, being kindled. [pitr.ya_n.am pitaro yena ma_rgena gacchanti].
taṣṭṛ तष्टृ m. 1 A carpenter in general; रथं न तष्टेव तत्सिनाय Rv.1.61.4. -2 The architect of gods (विश्वकर्मन्) -3 One of the 12 Ādityas. kāru कारु -रुः 1 An epithet of विश्वकर्मन् the architect of the gods. -2 An art, a science.a. (-रू f.) [कृ-उण् Uṇ.1.1] 1 A maker, doer, an agent, servant; राघवस्य ततः कार्यं कारुर्वानरपुङ्गवः Bk.7.28. su सु ind.-कर्मन् a. 1 one whose deeds are righteous, virtuous, good. -2 active, diligent. (-m.) N. of Visvakarman. viśvákarman ʻ creating everything ʼ, m. ʻ the divine creator ʼ RV. [
Rigveda 10.166: A tribute to Viśvákarma as the armourer-warrior par excellence
10.166.01 Make me, Indra, (renowned like) a bull among my equals, victor over my rivals, the slayer of my enemies, a sovereign, a lord of cattle. [Like a bull: r.s.abham, a play upon the r.s.i's name].
10.166.02 I am the destroyer of my enemies, like Indra, unharmed and unwounded; may all these my foes be cast down under my feet.
10.166.03 I bind you here, like the two extremities of the bow the bowstring; restrain them, lord of speech, that they may speak humbly to me.
10.166.04 I have come triumphant with power, equal to any exploit; I seize upon minds, your pious observances, your prowess in war.
10.166.05 Seizing upon your goods and chattels, may I victorious; I walk upon your heads; cry aloud from beneath my feet, like frogs from (below) the water, like frogs from (below) the water.
10.166.02 I am the destroyer of my enemies, like Indra, unharmed and unwounded; may all these my foes be cast down under my feet.
10.166.03 I bind you here, like the two extremities of the bow the bowstring; restrain them, lord of speech, that they may speak humbly to me.
10.166.04 I have come triumphant with power, equal to any exploit; I seize upon minds, your pious observances, your prowess in war.
10.166.05 Seizing upon your goods and chattels, may I victorious; I walk upon your heads; cry aloud from beneath my feet, like frogs from (below) the water, like frogs from (below) the water.
RV 10.81 and 10.82
Rigveda 10.81-82
r.s.i: vis'vakarma_ bhauvana; devata_: vis.vakarma_; chanda: tris.t.up
[Vis'vakarman: not the artificer of the gods, but the maker of all, the creator, Parames'vara; the epithet is used of Indra, RV 8.9.2]
10.081.01 The r.s.i, the hota_, our father who offering all these worlds has taken his seat; desiring wealth by pious benedictions, the first inventor has entered inferior (beinggs). [Offering all these worlds: i.e., destroying at the pral.aya, or dissolution of the world (Yajus. 17.17); asi_dat = had stopped, or has sat down in Agni. The 'wealth' desired by Vis'vakarma_ is heaven, which is to be obtained by hymns and the like. a_s'is.a_ = by the wish to become many; or, by the desire to create again and again; prathamacchad = assuming the principal form, or first investing, Agni with the worlds; Parames'vara is intended: a_tma_ va_ idam eka eva_gra a_si_t: Aitareya Bra_hman.a 2.4.1; Nirukta, 10.26: Vis'vakarman was at a sarvamedha, or universal sacrifice; he offered up all the worlds, and last of all offered up himself in sacrifice. The first line of the r.ca is a reference to the destuction of all things; the second line of the r.ca refers to their re-creation].
10.081.02 What was the station? What was the material? How was (it done)? So that the beholder of all, Vis'vakarman (was) generating and disclosed heaven by his might. [In the first r.ca, it is said that after the pral.aya, the creator made all things anew. In this r.ca, it is now asked: where was the scene of action, what were the materials, and how was thw work performed? In this world, a potter must have his shop, his clay, his wheel; so what does Is'vara have for site, matter and implements? The answer is negative. Is'vara does not need anything of this kjind. tatsr.s.t.va_ tadeva_nupra_vis'at: Taittiri_ya A_ran.yaka 8.6].
10.081.03 Having eyes everywhere, and having a face everywhere, having arms everywhere, and having feet everywhere, he traverses (heaven) with his arms, (earth) with his swift-moving (feet), and exists a god without companion generating heaven and earth. [Traverses: sam dhamati = he blows together, or inflates; a metaphor to denote the work of creation].
10.081.04 Which was the forest, which the tree, from which they fabricated heaven and earth? Inquire, sages, in your minds what (place) he was stationed in when holding the worlds. [They: i.e., the makers of the world, directed by Parames'vara].
10.081.05 Grant to your friends, Vis'vakarman, at the oblation, your best, your worst and your intermediate forms, and to these do you yourself, possessor of the oblation, becoming augmented in person (by oblations), offer worship. [Your best...forms: The best forms are the bodies of the gods, etc.; the intermediate forms are the bodies of men, etc.; the inferior forms are the bodies of worms, etc. Vis'vakarman, the creator is mixed up with Vis'vakarman, as Tvas.t.a_ or Agni. It means that man is incompetent to worship the creator, that is, in his forms, and it must be done by himself].
10.081.06 VIs'vakarman, magnified by the oblation, do you of yourself worship earth and heaven; let other men (who offer no oblations) be everywhere confounded; may he, rich in oblations, be the granter of heaven at this our (sacrifice). [Magnified by oblation: or, by me, Vis'vakarman, becoming an oblation. In the previous r.ca., havis.a_ = at the oblation = when I am made an oblation; cf. Nirukta 10.27; Yajus. 17.22; su_rih = prajn~a_ta, knowing; or, may Indra be our adviser].
10.081.07 Let us this day invoke for our protection the lord of speech, the creator of all, who is swift as thought; may he, the bestower of all happiness, the doer of good works, be propitiated by all our oblations, (so as) to grant us his protection. [Lord of speech: all the epithets apply to Indra; Yajus. 8.45; 17.23].
r.s.i: vis'vakarma_ bhauvana; devata_: vis'vakarma_; chanda: tris.t.up
10.082.01 The maker of the senses, resolute in mind, engendered the water, (and then) these two (heaven and earth) floating (on the waters); when those ancient boundaries were fixed, then the heaven and earth were expanded. [The maker of the senses: lit., the father of the eye; manasa_ dhi_rah = reflecting that there was no one equal to himself; a_po va_ idam agre; a_pa eva sasarja_dau: Taittiri_ya Sam.hita_ 7.1.5.1; Manu 1.8].
10.082.02 Vis'vakarman, of comprehensive mind and manifold greatness, is all-pervading, the creator, the arranger and the supreme supervisor; him in whom the desires of their (senses) are satisfied with food, they call (him) supreme beyond the seven r.s.is. [The devata_: is Prama_tma_ or A_ditya, the sun; cf. Nirukta 10.26. The second line of the r.ca: him in whom they delight their forms (or places) with water, him, those who are skille din mantras call the A_ditya single, superior to the seven r.s.is; or, the wise make the seven r.s.is one with Vis'vakarman; Nirukta notes that at the universal sacrifice Vis'vakarman Bhauvana offered up all beings and then himself].
10.082.03 He who is our preserver, our parent, the creator (of all), who knows our abodes (and knows) all beings, who is the name-giver of the gods-- he is one; other beings come to him to inquire. [i.e., to ask, 'who is the supreme lord?' or, they ask, what their offices are, and he appoints them their several functions].
10.082.04 Those ancient R.s.is who adorned (with light) these beings in the animate and inanimate world, offer to him wealth (of sacrifice) as praisers with abundant (laudation).
10.082.05 What was that embryo which was beyond the heaven, beyond this earth, beyond the gods, beyond the asuras, which the waters first retained, in which all the gods contemplated each other?
10.082.06 The waters verily first retained the embryo in which all the gods were aggregated, single deposited on the navel of the unborn (creator), in which all beings abide. [The embryo is Vis'vakarman. arpitam an.d.am = mundane egg; or, bi_jam].
10.082.07 You know not him who has generated these (beings); (his life) is another, different from yours; wrapped in fog, and foolish speech (do they) wander (who are) gluttonous and engaged in devotion. [Sa_yan.a: "The assertion that we know Vis'vakarman in the same way as men say, 'I am devadatta, I am yajn~adatta', is false, for the essence (tattva) of Vis'vakarman Parames'vara is not endowed with conscious individual existence, but he is a different entity from you who are sentient beings, who have individual consciousness, and so forth". Wrapped in foolish speech: jalpya_: i.e., saying I am god, I am man etc.; ukthas'a_sah = singing hymns with a view to gaining felicity in a future state: you are merely anxious for enjoyment in this world and in the next, therefore you know nothing of Vis'vakarman; or, you who are engaged in enjoyment of this world or the next, being subject to false knowledge or ignorance, have no knowledge of the Truth].
Sukla Yajurveda Prapathaka: vii. 1. 5.
This was in the beginning the waters, the ocean.
In it Prajapati becoming the wind moved.
He saw her, and becoming a boar he seized her.
Her, becoming Visvakarma, he wiped.
She extended, she became the earth, and hence the earth is called the earth (lit.
the extended
In her Prajapati made effort.
He produced the gods, Vasus, Rudras, and Adityas.
In it Prajapati becoming the wind moved.
He saw her, and becoming a boar he seized her.
Her, becoming Visvakarma, he wiped.
She extended, she became the earth, and hence the earth is called the earth (lit.
the extended
In her Prajapati made effort.
He produced the gods, Vasus, Rudras, and Adityas.
Ellora, Cave 10: https://www.youtube.com/watch?v=Q_xumArEtZA Ellora Caves : Cave #10 - Vishwakarma Buddha Cave
Cave 10. Ellora. 3.3m. Seated Buddha in vyakhyana mudra (teaching posture. "The Vishwakarma (Cave 10) is the only chaitya griha amongst the Buddhist group of caves. It is locally known asVishwakarma "celestial architect" or Sutar ka jhopda "carpenter's hut". It follows the pattern of construction of Caves 19 and 26 of Ajanta. On stylistic grounds, the date of construction of this cave is assigned to 700 CE... The friezes above the pillars are Naga queens, symbolic of the monsoon, as well as dwarfs as entertainers, dancing and playing musical instruments." https://en.wikipedia.org/wiki/Ellora_Caves
"Sutar-ka-jhopra (Carpenter’s hut), this is the only chaitya (chapel) cave in the group. The local carpenters visit the cave frequently and worship Buddha as Viswakarma, the patron of their craft. The cave is entered through a gate, cut into the natural rock, into a courtyard open to the sky, with cells to the right and left arranged in two storeys. The cells around the courtyard have square-based pillars at the foot of which was a lion facing outwards...The huge chaitya arch in front of the chaityagriha has attained the form of a trefoil decoration, unlike the huge pointed horse-shoe arch of earlier chaityas. The arch has three portions, the central one decorated with an attic window at its centre, which also lightens the interior of the cave. Below the other two portions are sunken niches with an image of Avalokiteshwara on the south side and Manjushri on the north side. The niches represent miniature temple shrines and adorned with extremely beautiful decorations imitating a sikhara of contemporary times. The chaitya arch and the balcony decorations are complete with precision and also imitation of wooden architecture. Even the wooden pins at the joints of beams and lintels are imitated in stone." http://www.remotetraveler.com/ellora-caves/
Cave 10 Ellora.
विश्व-कर्म 1 [p= 994,2] mfn. accomplishing everything , all-working RV. x , 166 , 4.in comp. for विश्व-कर्मन् m. " all-doer , all-creator , all-maker " , N. of the divine creative architect or artist (said to be son of ब्रह्मा , and in the later mythology sometimes identified with त्वष्टृ q.v. , he is said to have revealed the स्थापत्यवेद q.v. , or fourth उप-वेद , and to preside over all manual labours as well as the sixty-four mechanical arts [whence he is worshipped by कारुs or artisans] ; in the Vedic mythology , however , the office of Indian Vulcan is assigned to त्वष्टृ as a distinct deity , विश्व-कर्मन् being rather identified with प्रजा-पति [ब्रह्मा] himself as the creator of all things and architect of the universe ; in the hymns RV. x , 81 ; 82 he is represented as the universal Father and Generator , the one all-seeing God , who has on every side eyes , faces , arms , and feet ; in Nir. x , 26 and elsewhere in the ब्राह्मणs he is called a son of भुवन , and विश्व-कर्मन् भौवन is described as the author of the two hymns mentioned above ; in the MBh. and Hariv. he is a son of theवसु प्रभास and योग-सिद्धा ; in the पुराणs a son of वास्तु , and the father of बर्हिष्मती and संज्ञा ; accord. to other authorities he is the husband ofघृताची ; moreover , a doubtful legend is told of his having offered up all beings , including himself , in sacrifice ; the रामा*यण represents him as having built the city of लङ्का for the राक्षसs , and as having generated the ape नल , who made राम's bridge from the continent to the island ; the name विश्व-कर्मन् , meaning " doing all acts " , appears to be sometimes applicable as an epithet to any great divinity) RV.&c m. N. of सूर्य or the Sun Va1s. Ma1rkP.m. of one of the seven principal rays of the sun (supposed to supply heat to the planet Mercury) VPm. of the wind VS. xv , 16 ( Mahi1dh. )(Monier-Williams)
वर्धकिः वर्धकिन् m. A carpenter; पुनरपि धृता कुन्दे किंवा न वर्धकिना दिवः N.19.54; Rām.1.13,7;7.91.24; त्रिदशानां च वर्धकिः (विश्वकर्मा) Mb.1.66.28; वर्धकिहस्तः a carpenter's measure of 42 inches. viśva
विश्व pron. -कर्मन् m. 1 N. of the architect of gods; cf. त्वष्टृ. -2 an epithet of the sun. -3 one of the seven principal rays of the sun. -4 a great saint. -5 the Supreme Being. ˚जा, ˚सुता an epithet of संज्ञा, one of the wives of the sun. -कारुः the architect of the universe (विश्वकर्मा) (Apte)
Valmiki Ramayana: References to Visvakarma
| vrm.2.91 | Meanwhile, entering the fire sanctuary the place where the sacrificial fire is kept, sipping water and wiping the lips,Bharadwaja invoked Visvakarma the architect of Gods in order to fulfil his duties towards the guests as follows |
| vrm.2.91 | When those celestial melodies ceased so pleasingly heard by the human ears, Bharata s army saw the wonderful creations of Visvakarma. |
| vrm.5.2 | Hanuman saw that city of Lanka ruled by Ravana the king of Rakshasas, constructed by Visvakarma, and which looked as though it were floating in the sky. |
| vrm.5.9 | Whatever wonderful aeroplane by the name of Pushpaka, decorated with all kinds of precious stones, made byVisvakarma in heaven for lord Brahma, whatever plane Kubera obtained by great austerity from Lord Brahma, Ravanaobtained that plane by prowess defeating Kubera. |
| vrm.5.9 | Well made by Visvakarma and resembling Fire and Sun in splendour, with stairways made of gold and with beautiful and best platforms With windows and ventilation holes made of gold and also made of crystal, with platforms made of sapphires and emeralds |
| vrm.6.11 | Ravana with great splendour, with his body shining brightly, entered that assembly hall, which was paved with gold and silver, whose interior was wrought with pure crystal, carpeted with skins of deer, guarded by six hundred evil spirits, ever shining and well constructed by Visvakarma. |
| vrm.6.22 | O, excellent man! This one, named Nala, a glorious person, is the son of Vishvakarma who was given a boon by his father and is equal to Visvakarma. |
| vrm.6.22 | On the mountain of Mandara, the following boon was given by Visvakarma to my mother: O, god like lady! A son equal to me will be born to you. |
| vrm.6.22 | I am equal to Visvakarma. |
| vrm.6.22 | That Nala, the strong and illustrious son of Visvakarma and an excellent Vanara built the bridge across the sea as truly as his father would have built it. |
| vrm.6.24 | O, Lakshmana! Look at this Lanka, which appears as though constructed on a hill top by Visvakarma with his imagination and so elevated |
| vrm.6.30 | Here too is the virtuous Lakshmana, resembling the most excellent Elephant among Elephants, in the path of whose arrows, even Indra himself could not survive Sweta and Jyotimukha, the sons of the sun god, a Vanara called Hemakuta, another son of Varuna, Nila the son of Visvakarma the strong and the best of Vanaras, as well as that mighty and swiftDurdhara the son of Vasus are all here. |
| vrm.6.40 | Halting there just for a while and surveying the ten cardinal points, Rama saw the city of Lanka, which was beautifully constructed by Visvakarma, the divine architect on the top of Trikuta Mountain with nice arrangements and ravishing with enchanting grove. |
[quote]Visvakarma is known as the divine architect of the whole universe. He is the personification of the creative power that wields heaven and earth together. The chief architect and builder of Lanka, Dwarka and Yampuri, Visvakarma is usually depicted with four hands, carrying a lota, book, noose and craftsman's tools. All the divine weapons, chariots, etc. possessed by the demigods are his creation. According to the Vedas, Visvakarma's five sons followed in his footsteps. He also has two daughters: Sanjana, who married Lord Surya, and Saranya, who married Vaivasvat Manu.
Visvakarma's five sons are Manu, Maya, Tvasta, Shilpi and Visvajna (Devagya). The sons are understood to be the forbearers of five gotras (clans) of Vedic craftsmen: the blacksmiths, carpenters, bell metalworkers (metal casters), stonemasons and goldsmiths. Today, these five groups are known as the Vishwakarma community, whose members claim to be direct descendants of Visvakarma and sons.
Visvakarma's eldest son was Manu, who married Kanchna, the daughter of sage Angira. The second son was Maya, who married Soumya, the daughter of Parasar rishi. The third son was Tvasta, who married sage Kaushik's daughter, Jayanti. The fourth son, Shilpi, was married Karuna, daughter of Sage Bhrigu. The youngest son, Devagya (Visvajna) married the Sage Gemini's daughter, Chandrika.
Each of the sons followed in the footsteps of their transcendental father, each becoming an illustrious craftsman in his own right. Manu was an ironsmith, Maya a woodcrafter, and Tvasta a metalsmith who worked with brass, copper and alloy. Silpi was a stone carver, and his name is associated with the craftsman's code, Shipla-sastra. Visvajna, the youngest son, became a great jeweler, working with gold and silver.
About the great Vedic crafts, author Jaya Jaitly, writes:"Just as the natya shastras lay down the religious precepts surrounding dance, the shilpa shastras define both technical and religious guidelines to achieve excellence in craftsmanship. The ritual of starting the process with invocations at an appointed, auspicious hour, following the strict scientific formulations of preparing and mixing ingredients, collectively become a form of worship. The meditative and highly concentrated quality of mind required focusing and linking the creative processes of the mind and hands, achieving the quality of prayer and designating work as worship...
Sanaga Gotra - Son of Sage Manu(Shiva) known as the Blacksmiths (Lohar)
Sanatana Gotra - Son of Sage Maya (Vishnu) known as the Carpenters (Badhae)
Abhuvana gotra - Son of Saga Twashtha (Brahma) known as the Bronze smiths (Tamrak)
Pratanan Gotra - Son of Shilpi (Indra) know as the Architects (Murtikar)
Suparna Gotra - Son of Devagya (Surya) know as the Goldsmiths (Sunar)
In ancient times, members of the Visvakarma gotras lived an itinerant lifestyle, traveling from place to place, getting work wherever temples were being constructed. As great dynasties such as the Vijayanagar empire came to power, then waned, the fortunes of the Visvakarma craftsmen also rose and fell." [unquote]
Yagnopaveetam. Visvakarma.
Visvakarma.
Visvkarma. Shivarapatna village, Bengaluru.
Kala, also Rahu in Banteay Srei in Angkor (Cambodia)
Visvakarma artisans. Sandalwood carvers at work 1873
http://ancientvoice.wikidot.com/vrm:visvakarma