०८१

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सायण-भाष्यम्

‘य इमा’ इति सप्तर्चं त्रयोदशं सूक्तं भुवनपुत्रस्य विश्वकर्मण आर्षं त्रैष्टुभं विश्वकर्मदेवत्यम् । तथा चानुक्रान्तं — ‘ य इमा विश्वकर्मा भौवनो वैश्वकर्मणं तु ’ इति । गतः सूक्तविनियोगः । अत्र वाजसनेयकं – ब्रह्म वै स्वयंभु तपोऽतप्यत । तदैक्षत न वै तपस्यानन्त्यमस्ति हन्ताहं भूतेष्वात्मानं जुहवानि भूतानि चात्मनीति तत्सर्वेषु भूतेष्वात्मानं हुत्वा ’ ( श. ब्रा. १३. ७. १) इत्यादि ॥

Jamison Brereton

81 (907)
Visvakarman ́
Viśvakarman Bhauvana
7 verses: triṣṭubh
Viśvakarman, the “Maker of Everything” (or literally, “who has the making of everything”), is the carpenter (vs. 4ab) and smith (vs. 3cd) of creation, who fash ioned the world. But he is also both an ancient seer (ŕ̥ṣi) and Hotar (vs. 1) and a present companion (vs. 5cd) and help (vs. 7) to the sacrificers, for his priestly work has continued from the ancient past into the present (vs. 1cd). This priestly work is closely connected with his creative work. He wins heaven and earth by a sacri fice that he carries out for his own sake (vs. 6ab), and his ritual work is dedicated to the benefit of the realms he surveys (vs. 5). In the first line the poet speaks of Viśvakarman’s “pouring” beings “in oblation” (júhvat). It is not clear exactly what he means by that phrase, but it likely describes a process by which Viśvakarman sustains the living world through time or continues to make living beings his own.1514 X.81
The phrase must be significant, since the poet verbally recalls it in the last verse, when he anticipates that Viśvakarman will enjoy the “oblations” (hávanāni) offered to him. In 1c the description “seeking wealth with hope” refers to Viśvakarman’s ritual activity, which carries the hope of prosperity for the sacrificer.
The first and last verses of the hymn create a frame for the hymn. In the first verse, Viśvakarman is both a seer (ŕ̥ṣi) of hymns and a Hotar, who pours oblations (júhvat). In the last he is the vācás páti- “Lord of Speech,” who “will take pleasure in oblations (hávanāni).” That is, within the hymn, Viśvakarman begins as the model of a priest who both speaks and makes offerings, and concludes as the master of speech and the recipient of offerings, who supports the sacrificers. This movement from divine priest to priestly divinity exalts poets and priests, who are closely asso ciated with him and whose words and deeds follow his.
One of the stylistic characteristics of the hymn is the echoing of Viśvakarman’s name through the frequent use of víśva “every, all” (vss. 2d, 3ab, 7cd). Even more striking is the repeated use of words containing the v-sound also extracted from his name. Over a third of the words of the hymn contain that sound. Its repeti
tion is especially obvious in 5cd śíkṣā sákhibhyo havíṣi svadhāvaḥ svayáṃ yajasva tanvàṃ vr̥dhānáḥ and 6ab víśvakarman havíṣā vāvr̥dhānáḥ svayáṃ yajasva pr̥thivī́m utá dyā́m, two pādas that together have a string of twelve words containing v. The invocation to Viśvakarman and his presence thus persist even when his name is not explicitly mentioned.

01 य इमा - त्रिष्टुप्

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य इ॒मा विश्वा॒ भुव॑नानि॒ जुह्व॒दृषि॒र्होता॒ न्यसी॑दत्पि॒ता नः॑ ।
स आ॒शिषा॒ द्रवि॑णमि॒च्छमा॑नः प्रथम॒च्छदव॑राँ॒ आ वि॑वेश ॥

02 किं स्विदासीदधिष्टानमारम्भणम् - त्रिष्टुप्

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किं स्वि॑दासीदधि॒ष्ठान॑मा॒रम्भ॑णं कत॒मत्स्वि॑त्क॒थासी॑त् ।
यतो॒ भूमिं॑ ज॒नय॑न्वि॒श्वक॑र्मा॒ वि द्यामौर्णो॑न्महि॒ना वि॒श्वच॑क्षाः ॥

03 विश्वतश्चक्षुरुत विश्वतोमुखो - त्रिष्टुप्

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वि॒श्वत॑श्चक्षुरु॒त वि॒श्वतो॑मुखो वि॒श्वतो॑बाहुरु॒त वि॒श्वत॑स्पात् ।
सं बा॒हुभ्यां॒ धम॑ति॒ सं पत॑त्रै॒र्द्यावा॒भूमी॑ ज॒नय॑न्दे॒व एकः॑ ॥

04 किं स्विद्वनम् - त्रिष्टुप्

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किं स्वि॒द्वनं॒ क उ॒ स वृ॒क्ष आ॑स॒(आ॑सीत् इति तैत्तिरीयपाठः) - यतो॒ द्यावा॑पृथि॒वी नि॑ष्टत॒क्षुः ।
मनी॑षिणो॒ मन॑सा पृ॒च्छतेद् उ॒ तद् - यद् अ॒ध्यति॑ष्ठद् भुव॑नानि धा॒रयन्॑ ।

05 या ते - त्रिष्टुप्

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या ते॒ धामा॑नि पर॒माणि॒ याव॒मा या म॑ध्य॒मा वि॑श्वकर्मन्नु॒तेमा ।
शिक्षा॒ सखि॑भ्यो ह॒विषि॑ स्वधावः स्व॒यं य॑जस्व त॒न्वं॑ वृधा॒नः ॥

06 विश्वकर्मन्हविषा वावृधानः - त्रिष्टुप्

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विश्व॑कर्मन्ह॒विषा॑ वावृधा॒नः स्व॒यं य॑जस्व पृथि॒वीमु॒त द्याम् ।
मुह्य॑न्त्व॒न्ये अ॒भितो॒ जना॑स इ॒हास्माकं॑ म॒घवा॑ सू॒रिर॑स्तु ॥

07 वाचस्पतिं विश्वकर्माणमूतये - त्रिष्टुप्

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वा॒चस्पतिं॑ वि॒श्वक॑र्माणमू॒तये॑ मनो॒जुवं॒ वाजे॑ अ॒द्या हु॑वेम ।
स नो॒ विश्वा॑नि॒ हव॑नानि जोषद्वि॒श्वश॑म्भू॒रव॑से सा॒धुक॑र्मा ॥