विश्वकर्मा (vizvakarmA)

Synonyms

विश्वकर्मा,

त्वष्टा,

सुधन्वा,

रूपपति,

रूपकृत्,

इन्द्रद्रोही,

कारुः,

तक्षकः,

भौमनः,

प्रजापतिः,

रूपकर्ता,

मतीश्वरः

(Noun)

शिल्पशास्त्रस्य

आविष्कर्ता

तथा

च

प्रथमः

आचार्यः।

"विश्वकर्मा

देवतानां

शिल्पी

आसीत्।"

विश्वकर्मा

/

VIŚVAKARMĀ.

The

architect

of

the

devas.1

)

Birth.

viśvakarmā

is

the

son

of

prabhāsa,

the

eighth

of

the

Eight

Vasus.

varastrī,

the

sister

of

bṛhaspati,

a

celibate

woman

who

had

attained

Yogasiddhi

(

union

with

the

Universal

Soul

)

and

travelled

all

over

the

world

was

the

wife

of

prabhāsa.

prajāpati

viśvakarmā

was

born

to

prabhāsa

by

varastrī.

This

viśvakarmā

was

the

inventor

of

innumerable

kinds

of

handicrafts,

the

architect

of

the

gods,

maker

of

all

kinds

of

ornaments,

and

the

most

famous

sculptor.

He

was

the

maker

of

all

the

aerial

chariots

of

the

devas.

(

viṣṇu

purāṇa,

aṁśa

1,

Chapter

15

).2

)

Children.

Though

mention

is

made

about

many

children

of

viśvakarmā

in

Various

Purāṇas,

five

sons

and

four

daughters

are

mostly

spoken

of.

When

Mahāviṣṇu

took

the

incarnation

of

śrī

rāma

for

a

stipulated

purpose,

the

devas

took

birth

as

monkeys

in

forests,

to

help

Mahāviṣṇu.

Mention

is

made

in

vālmīki

rāmāyaṇa,

Bāla

Kāṇḍa,

sarga

18,

that

nala

a

very

big

monkey

was

begotten

by

viśvakarmā.

The

other

four

sons

of

viśvakarmā

are

mentioned

in

viṣṇu

purāṇa,

aṁśa

1,

Chapter

15.

Four

sons

named

ajaikapāt,

ahirbudhnya,

tvaṣṭā

and

rudra

were

born

to

viśvakarmā.

The

great

hermit

and

sage

viśvarūpa

was

the

son

of

tvaṣṭā.

hara,

bahurūpa,

tryambaka,

aparājita,

vṛṣākapi,

śambhu,

kapardī,

raivata,

mṛgavyādha,

śarva,

and

kapālī

are

the

eleven

Rudras.

They

are

the

Īśvaras

(

gods

)

of

the

three

worlds.

It

is

said

that

in

this

way

there

are

one

hundred

Rudras

with

shining

radiance.

The

daughters

of

viśvakarmā:--The

four

prominent

daughters

are

saṁjñā,

citrāṅgadā,

surūpā

and

barhiṣmatī.

The

Sun

married

saṁjñā.

Sun

got

three

children,

manu,

yama

and

yamī

by

saṁjñā.

(

viṣṇu

purāṇa,

aṁśa

3,

Chapter

2

).

priyavrata,

the

brother

of

uttānapāda,

married

surūpā

and

barhiṣmatī.

Of

these

the

first

wife

gave

birth

to

ten

sons

named

agnīdhra,

idhmajihva,

yajñabāhu,

mahāvīra,

rukmaśukra,

ghṛtapṛṣṭha,

savana,

medhātithi,

vītihotra

and

kavi

and

last

of

all

a

daughter

named

ūrjjasvatī.

Of

these

kavi,

savana

and

mahāvīra

became

abstemious

and

well-versed

in

Brahmavidyā

(

theosophy

).

By

the

other

wife

three

other

sons

uttama,

tāmasa

and

raivata

were

born

to

priyavrata.

These

grew

up

to

be

famous

and

gradually

became

lords

of

Manvantaras.

This

priyavrata

lived

with

his

sons

and

ruled

over

the

country

for

eleven

arbuda

ages

(

arbuda

=

ten

crores

).

In

spite

of

his

old

age,

his

faculties

or

his

body

did

not

become

weak.

(

devī

bhāgavata,

skandha

8

).

citrāṅgadā

was

the

fourth

daughter

of

viśvakarmā.

ghṛtācī

was

her

mother.

The

young

and

beautiful

citrāṅgadā

one

day

went

to

bathe

in

the

river

in

the

naimiṣa

forest.

When

she

got

into

the

water

the

prince

suratha,

the

son

of

King

sudeva

came

there.

Their

eyes

met.

Both

fell

in

love

with

each

other.

In

spite

of

the

advice

of

her

maids

she

succumbed

to

the

desire

of

the

King.

Knowing

this

her

angry

father

viśvakarmā

came

to

her

and

said,

“Since

you

have

deviated

from

the

path

of

righteousness

and

abandoned

your

soul

to

a

libertine,

you

will

not

have

marriage,

and

hence

you

will

not

enjoy

the

pleasures

of

having

a

husband

or

child.”

As

soon

as

she

was

cursed,

the

river

sarasvatī

carried

the

prince

suratha

thirteen

yojanas

down

along

with

her

current.

Because

the

King

was

washed

away

by

the

current

citrāṅgadā

fell

down

unconscious.

The

maids

sprinkled

the

water

from

the

river

sarasvatī

on

her

face.

Still

she

lay

there

as

dead.

Thinking

that

she

was

dead,

her

maids

went

in

different

ways

to

fetch

firewood

and

fire.

When

the

maids

were

gone,

she

came

to

herself

and

looked

on

all

sides.

Seeing

none

of

her

maids

in

the

vicinity,

she

felt

miserable

and

jumped

into

the

river

sarasvatī,

and

the

current

carried

her

down

and

pushed

her

into

the

great

river

gomatī.

Being

aware

of

her

future,

the

great

river

gomatī

pushed

her

down

and

placed

her

in

a

big

forest

where

lions,

leopards,

tigers

etc.

lived

in

plenty.

A

guhyaka

(

a

section

of

Yakṣas

)

who

was

going

through

the

sky,

saw

citrāṅgadā

in

the

forest,

and

in

reply

to

his

enquiry

she

told

her

story

to

him.

guhyaka

blessed

her

and

advised

her

to

go

to

the

temple

close

by

and

to

worship

Śrīkaṇṭheśvara,

so

that

every

thing

might

end

well.

Accordingly

citrāṅgadā

reached

Śrīkaṇṭheśvara

on

the

south

of

kālindī,

bathed

in

the

yamunā

at

noon

and

went

to

the

temple

and

bowed

before

Śrīkaṇṭha

maheśvara.

At

that

time

the

hermit

ṛtadhvaja,

well-versed

in

sāmaveda

came

there

to

bathe.

The

hermit

called

citrāṅgadā

and

enquired

about

her.

She

told

the

hermit

all

that

had

happened

to

her.

Hearing

her

story,

the

hermit

became

angry

and

cursed

viśvakarmā.

“Let

that

viśvakarmā

who

has

behaved

so

cruelly

towards

his

own

daughter

become

a

monkey.”

Then

he

called

citrāṅgadā

and

said

to

her.

“Good

girl,

go

to

the

holy

place

called

saptagodāvara

and

worship

Hāṭakeśvara

mahādeva.

devavatī,

the

daughter

of

the

asura

Kandāramālī

the

hermit

woman

damayantī,

the

daughter

of

Āñjana,

a

guhyaka,

and

vedavatī

the

daughter

of

parjanya

would

come

there.

At

the

time

when

these

three

young

women

meet

together

at

Hāṭakeśvara,

you

will

unite

with

your

husband.”

Being

overjoyed

at

the

words

of

the

hermit,

citrāṅgadā

went

to

saptagodāvara,

lived

there

and

worshipped

śiva.

ṛtadhvaja

went

on

his

way.

viśvakarmā,

transformed

into

a

huge

monkey,

was

causing

havoc

and

devastation

in

the

forest.

Once

the

five-year-old

son

of

ṛtadhvaja,

called

jābāli

had

gone

to

bathe

in

the

river.

The

viśvakarmā

monkey

chased

this

boy

and

caught

him

and

taking

him

to

the

top

of

a

Banyan

tree,

placed

him

close

to

the

branches

and

tied

him

fast

with

creepers.

After

this

the

monkey

went

to

mahāmeru.

As

the

second

adventure,

the

monkey

separated

damayantī

from

her

father

añjana,

a

guhyaka.

damayantī

was

born

to

añjana

by

the

celestial

maid

pramlocā.

Hermit

mudgala

had

once

prophesied

that

this

damayantī

would

become

the

prominent

wife

of

a

King.

The

delighted

damayantī

was

once

about

to

get

into

the

water

of

the

holy

bath

Hiraṇvatī,

with

her

maids

when

the

viśvakarmā-monkey

ran

to

the

spot

and

the

terrified

damayantī

jumped

into

the

river

and

was

carried

down

by

the

current.

She

floated

down

and

got

into

a

forest.

It

was

in

this

forest

that

jābāli

was

tied

to

the

banyan

branches.

damayantī

saw

jābāli.

Each

said

to

the

other

about

the

cruel

deeds

of

the

monkey.

After

that

according

to

the

advice

of

jābāli,

damayantī

went

to

the

temple

of

Śrīkaṇṭheśvara

on

the

basin

of

the

river

yamunā.

After

worshipping

Śrīkaṇṭheśvara,

she

wrote

on

the

wall

of

the

temple,

a

poem

about

the

misfortunes

of

herself

and

jābāli

and

stayed

in

that

place

engaged

in

worshipping

god.

The

next

confrontation

of

the

monkey

was

with

vedavatī

the

daughter

of

parjanya.

vedavatī

was

born

to

parjanya

by

a

celestial

woman

ghṛtācī.

Once

while

vedavatī

was

playing

in

the

forest,

the

monkey

saw

her.

He

addressed

her

devavatī,

intentionally

mispronouncing

her

name.

She

replied,

“You

monkey.

I

am

not

devavatī,

I

am

vedavatī.”

Instantly

the

monkey

ran

to

her.

vedavatī

quickly

climbed

on

a

hibiscus

tree.

The

monkey

kicked

at

the

tree

and

broke

it.

vedavatī

held

fast

to

a

strong

branch

of

the

tree.

The

monkey

took

the

branch

and

threw

it

on

to

the

sea.

Every

movable

and

immovable

thing

in

the

world

thought

a

tree

was

falling

down

from

the

sky.

Seeing

vedavatī

falling

down,

a

gandharva

said,

“Oh

dear,

brahmā

himself

had

said

once

that

this

damsel

would

become

the

chief

wife

of

indradyumna,

the

famous

hero,

the

son

of

manu

the

great

King

who

has

completed

thousand

yāgas

(

sacrifices

).”

Hearing

the

words

of

the

gandharva,

indradyumna

the

son

of

manu,

broke

that

branch

into

thousand

pieces

by

his

arrows.

Though

the

branch

was

destroyed,

indradyumna

could

not

find

where

vedavatī

had

fallen.

She

floated

into

a

part

of

the

forest.

All

alone

she

walked

on

and

on

and

reached

the

temple

of

Śrīkaṇṭheśvara,

on

the

bank

of

yamunā.

damayantī

who

had

reached

the

temple

earlier

and

vedavatī

met

each

other

and

talked

about

their

experiences.

Thus

due

to

the

wickedness

of

the

viśvakarmā-monkey

jābāli

the

son

of

ṛtadhvaja

came

to

be

tied,

on

to

the

banyan

tree

and

damayantī

and

vedavatī

to

be

staying

helpless

in

the

temple

of

Śrīkaṇtheśvara.

At

this

time

the

hermit

gālava

reached

the

temple

of

Śrīkaṇṭheśvara.

He

saw

damayantī

and

vedavatī

and

felt

pity

on

them.

Next

day

gālava

started

for

saptagodāvara

to

take

a

bath

in

Kārttika.

damayantī

and

vedavatī

followed

the

hermit.

They

reached

saptagodāvara

and

dipped

in

puṣkara

bath.

Under

water

they

saw

several

Virgin

fishes

gathered

round

a

whale

begging

him

for

love.

The

whale

was

saying

harsh

words

to

them

rejecting

their

request.

The

fish

virgins

again

told

the

whale.

“Don't

you

see

the

hermit

gālava

going

about

with

two

beautiful

damsels.

If

this

righteous

hermit

does

not

fear

slander,

why

should

you,

who

live

under

water

fear

it?”

The

whale

replied.

“Gālava

doesn't

fear

people

because

he

is

daring

and

blind

with

love.”

Hearing

these

words

of

the

fishes,

gālava

became

ashamed

of

himself.

So

without

coming

up

he

stayed

under

water.

The

two

girls

finished

bath

and

got

on

the

bank,

and

waited

for

gālava.

Viśvakarmā's

daughter

citrāṅgadā,

who

had

reached

the

place

earlier,

met

the

two

girls.

They

told

each

other

their

stories.

“As

ṛtadhvaja

had

prophesied,

damayantī

the

daughter

of

añjana

and

vedavatī

the

daughter

of

parjanya

have

arrived.”

Thought

citrāṅgadā.

“If

devavatī

the

daughter

of

the

asura

Kandāramālī,

also

is

come,

I

could

unite

with

my

husband

suratha.”

citrāṅgadā

became

glad.

At

this

time

devavatī,

the

daughter

of

Kandāramālī,

ran

to

the

spot,

being

chased

by

the

viśvakarmā

monkey.

The

reader

might

remember

that

damayantī

had

written

a

poem

on

the

wall

of

the

temple

at

Śrīkaṇṭheśvara

when

she

had

gone

there

at

the

instruction

of

jābāli

who

had

been

tied

on

to

a

branch

of

a

tree.

At

noon

on

that

day

ṛtadhvaja

had

gone

to

the

temple

at

Śrīkaṇṭheśvara

and

happened

to

see

the

poem.

Then

only

did

he

understand

that

his

son

jābāli

had

been

tied

to

a

tree

by

a

monkey.

By

then

five

hundred

years

had

elapsed.

ṛtadhvaja

was

aware

of

the

fact

that

the

only

person

capable

of

liberating

jābāli,

was

śakuni

the

son

of

ikṣvāku.

ṛtadhvaja

reached

ayodhyā

instantly

and

told

ikṣvāku.

“Oh,

mighty

King!

hear

me,

please!

A

monkey

has

made

my

virtuous

and

learned

son

jābāli,

a

captive

and

bound

him

on

a

tree,

within

the

boundary

of

your

kingdom.

Nobody

in

the

world

except

your

son

śakuni

will

be

capable

of

rescuing

him.”

śakuni

accompanied

ṛtadhvaja

to

the

forest.

They

saw

the

tall

huge

banyan

tree

with

bulky

roots

hanging

on

all

sides

and

on

the

top

of

the

tree,

on

a

lofty

place,

the

son

of

ṛtadhvaja

entangled

and

entwined

by

creepers.

Seeing

the

network

of

creepers

around

the

body

of

the

hermit's

son,

śakuni

began

to

send

arrows

one

after

another

and

cut

off

all

the

creeper's

knots.

ṛtadhvaja

climbed

up

the

tree.

Seeing

his

father,

jābāli

bowed

his

head

to

his

father.

ṛtadhvaja

was

not

capable

of

extricating

his

son.

The

prince

put

down

his

bow

and

arrow

and

tried

to

untie

the

knots

of

the

creepers

that

held

his

body

to

the

branch.

Though

a

sturdy

man

he

could

not

do

it.

At

last

they

cut

the

branch

close

to

his

body

and

got

jābāli

down.

A

piece

of

the

branch

was

stuck

to

his

back.

Thus

with

his

son

jābāli

bearing

a

piece

of

lumber

on

his

back

and

śakuni

bearing

bow

and

arrows,

ṛtadhvaja

came

to

kālindī.

ṛtadhvaja,

śakuni

and

jābāli

wandered

about

for

years

in

search

of

damayantī

and

the

others.

After

nearly

a

hundred

years,

with

despair

jābāli

bearing

the

lumber

on

his

back,

went

with

his

father

to

kosala.

The

king

of

that

country

was

indradyumna,

the

son

of

manu.

He

welcomed

the

hermit

with

hospitality.

ṛtadhvaja

talked

about

damayantī.

indradyumna

claimed

that

he

had

once

saved

a

young

woman

by

his

arrows

from

the

branch

of

a

tree.

They

all

started

in

search

of

the

girls.

They

reached

Badaryāśrama,

where

they

saw

a

young

hermit.

From

the

conversation

it

was

revealed

that

the

young

hermit

was

suratha.

When

he

learned

everything

he

stopped

penance

and

accompanied

them.

Under

the

leadership

of

ṛtadhvaja,

they

reached

saptagodāvara

and

saw

citrāṅgadā.

In

the

meanwhile

ghṛtācī,

sad

and

miserable,

was

wandering

over

the

mountain

of

the

rising

sun,

searching

for

her

lost

daughter

citrāṅgadā.

She

met

the

cursed

monkey

form

of

viśvakarmā

and

asked

it,

“Oh!

monkey!

have

you

seen

a

girl?”

The

monkey

told

her

every

thing

that

took

place.

ghṛtācī

also

reached

saptagodāvara.

The

monkey

followed

close

behind

her.

As

soon

as

jābāli

saw

the

monkey

he

got

angry

and

jumped

forward

to

wreak

vengeance.

ṛtadhvaja

checked

his

son

and

told

him

the

history

of

viśvakarmā.

The

monkey

separated

the

piece

of

the

branch

from

the

back

of

jābāli,

who

had

been

bearing

it

on

his

back

for

the

last

thousand

years.

ṛtadhvaja

was

immensely

pleased

at

this

and

asked

the

monkey

what

boon

he

wanted.

The

monkey

said.

“Brahman,

if

you

wish

to

give

me

a

boon,

please

recall

your

curse.

Great

hermit!

I

am

viśvakarmā

the

father

of

citrāṅgadā.

I

became

a

monkey

because

of

your

curse.

Let

all

the

sins

I

have

incurred

because

of

the

mischief

of

a

monkey,

be

remitted.”

Hearing

this

ṛtadhvaja

said.

“Your

curse

will

end

when

you

get

a

strong

and

sturdy

son

by

ghṛtācī.”

Hearing

this

ghṛtācī

rose

up

in

the

sky.

The

monkey

also

jumped

up

and

followed

her.

The

monkey

was

attracted

by

the

beauty

of

ghṛtācī.

Later,

on

the

mountain

named

kolāhala,

the

monkey

enticed

ghṛtācī

and

wooed

her.

She

consented

and

they

lived

thus

for

a

long

time.

Then

they

went

to

the

vindhya

mountain.

On

the

bank

of

the

godāvarī,

a

sturdy

son

was

born

to

them.

This

son

was

the

strong

sturdy

huge

monkey

nala,

who

helped

śrī

rāma.

On

the

birth

of

a

son

viśvakarmā

regained

his

former

form.

He

returned

to

saptagodāvara

with

ghṛtācī.

gālava

also

came

there.

With

the

hermit

gālava

at

the

head,

the

priests

made

burnt

offerings

and

began

the

performance

of

the

marriage

ceremony.

The

Gandharvas

sang

and

the

celestial

maids

danced.

The

first

marriage

was

between

devavatī

the

daughter

of

Kandāramālī

and

jābāli.

Then

indradyumna

married

vedavatī.

Next,

śakuni

married

damayantī,

the

daughter

of

añjana,

and

lastly

suratha

married

citrāṅgadā.

(

vāmana

purāṇa,

Chapters

63

and

64

).3

)

Other

details.

(

i

)

viśvakarmā

shines

in

the

assembly

of

indra,

in

the

form

of

a

hermit.

(

M.B.

Sabhā

Parva,

Chapter

7,

Stanza

14

).(

ii

)

The

palace

of

yama

was

built

by

viśvakarmā.

(

M.B.

Sabhā

Parva,

Chapter

8,

Stanza

34

).(

iii

)

viśvakarmā

lived

in

water

and

built

the

palace

of

varuṇa.

(

M.B.

Sabhā

Parva,

Chapter

9,

Stanza

2

).(

iv

)

viśvakarmā

stays

in

the

palace

of

brahmā

and

serves

him.

(

M.B.

Sabhā

Parva,

Chapter

11,

Stanza

31

).

(

v

)

viśvakarmā

once

performed

a

sacrifice

in

Brahmavana.

(

M.B.

Vana

Parva,

Chapter

114,

Stanza

17

).(

vi

)

The

aerial

chariot

puṣpaka

was

made

by

viśvakarmā.

(

M.B.

Vana

Parva,

Chapter

161,

Stanza

37

).(

vii

)

It

was

with

an

illusive

ensign,

made

by

viśvakarmā,

flying

in

front

of

the

chariot

that

arjuna

fought

against

the

kauravas

at

virāṭa.

(

M.B.

virāṭa

Parva,

Chapter

46,

Stanza

3

).(

viii

)

Once

viśvakarmā

quarrelled

with

indra

and

created

the

son

viśvarūpa

with

three

heads.

(

See

under

viśvarūpa

).(

ix

)

viśvakarmā

made

the

bow

called

vijaya

and

gave

it

to

indra.

(

M.B.

karṇa

Parva,

Chapter

31,

Stanza

42

).(

x

)

During

the

burning

of

tripura,

viśvakarmā

made

a

divine

chariot

and

gave

it

to

śiva.

(

M.B.

karṇa

Parva,

Chapter

34,

Stanza

16

).(

xi

)

To

the

reception

and

feast

given

by

bharadvāja

to

bharata,

who

was

going

to

the

forest

in

search

of

Śri

rāma

who

had

gone

to

live

in

the

forest,

viśvakarmā

and

tvaṣṭā

were

also

invited.

(

vālmīki

rāmāyaṇa,

Ayodhyākāṇḍa,

sarga

91

).(

xii

)

viśvakarmā

once

cut

the

face

of

a

horse

and

attached

it

to

the

headless

body

of

Mahāviṣṇu.

That

figure

was

given

the

name

hayagrīva.

It

was

this

hayagrīva

figure

of

Mahāviṣṇu,

which

killed

the

asura

hayagrīva.

(

See

under

hayagrīva

).(

xiii

)

viśvakarmā

should

be

dedicated

in

temples

in

the

form

of

wearing

Akṣasūtra.

(

agni

purāṇa,

Chapter

51

).(

xiv

)

It

is

stated

in

kathāsaritsāgara,

Madanamañcukālambaka

Taraṅga

8,

that

maya,

the

architect

of

the

asuras,

was

the

son

of

viśvakarmā.(

xv

)

laṅkā

was

built

by

viśvakarmā.

(

uttara

rāmāyaṇa

).(

xvi

)

viśvakarmā

once

made

a

heaven

for

hermit

ātreya.

(

See

under

ātreya

).(

xvii

)

tilottamā

was

made

by

viśvakarmā.

(

See

under

tilottamā

).(

xviii

)

viśvakarmā

once

turned

the

sun

in

his

turning

machine.

(

See

under

saṁjñā

).

विश्वकर्म्मा,

[

न्

]

पुंलिङ्गम्

(

विश्वेषु

कर्म्म

यस्य

।

)

सूर्य्यः

।देवशिल्पी

।

इत्यमरः

।

तत्पर्य्यायः

।

त्वष्टा

२विश्वकृत्

३

देववद्धेकिः

४

।

इति

हेमचन्द्रः

॥

(

यथा,

महाभारते

।

१

।

२१२

।

१०

।“दृष्ट्वा

च

विश्वकर्म्माणं

व्यादिदेश

पितामहः

॥

”

)मुनिभेदः

।

इति

मेदिनी

।

ने,

२४७

॥

सप्रभासस्य

वसोः

पुत्त्रः

।

यथा,

--“विश्वकर्म्मा

प्रभासस्य

पुत्त्रः

शिल्पप्रजापतिः

॥

प्रासादभवनोद्यानप्रतिमाभूषणादिषु

।तडागारामकूपेषु

स्मृतः

सोऽमरवर्द्धकिः

॥

”इति

मात्स्ये

५

अध्यायः

॥

*

॥

अन्यच्च

।“प्रत्यूषस्य

विदुः

पुत्त्रमृषिं

नाम्ना

तु

देवलम्

।विश्वकर्म्मा

प्रभासस्य

विख्यातो

देववर्द्धकिः

॥

”इति

गारुडे

६

अध्यायः

॥

*

॥

अपि

च

।“बृहस्पतेस्तु

भगिनी

वरस्त्री

ब्रह्मचारिणी

।योगसिद्धा

जगत्

कृत्स्नमसक्ता

विचरत्युत

॥

प्रभासस्य

तु

भार्य्या

सा

वसूनामष्टमस्य

तु

।विश्वकर्म्मा

महाभागस्तस्यां

जज्ञे

महामतिः

॥

कर्त्ता

शिल्पसहस्राणां

त्रिदशानाञ्च

वर्द्धकिः

।भूषणानाञ्च

सर्व्वेषां

कर्त्ता

शिल्पवतां

वरः

॥

यः

सर्व्वेषां

विमानानि

देवतानां

चकार

ह

।मनुष्याश्चोपजीवन्ति

यस्य

शिल्पं

महात्मनः

॥

”इति

विष्णुपुराणे

१

अंशे

१५

अध्यायः

॥

अन्यच्च

।“द्वौ

प्रोक्तौ

विश्वकर्म्माणो

मयस्त्वष्टा

च

योग-वित्

॥

द्वौ

धाता

च

विधाता

च

पौराणौ

जगतः-पती

॥

”इति

वह्निपुराणे

गणभेदो

नामाध्यायः

॥

(

चेतनाधातुः

।

तद्विवृतिर्यथा

।

“तत्र

पूर्व्वंचेतनाधातुः

सत्त्वकरणो

गुणग्रहणाय

प्रवर्त्तते

।स

हि

हेतुः

कारणं

निमित्तमक्षरं

कर्त्ता

मन्तावेदिता

बोद्धा

द्रष्टा

धाता

ब्रह्मा

विश्वकर्म्माविश्वरूपः

पुरुषः

प्रभवोऽव्ययो

नित्यो

गुणी

ग्रहणंप्राधान्यमव्यक्तं

जीवोज्ञः

प्रतुलश्चेतनावान्

विभु-र्भूतात्मा

चेन्द्रियात्मा

चान्तरात्माचेति

।”

इतिचरके

शारीरस्थाने

चतुर्थेऽध्याये

॥

)

1

{@“डु

कृञ्

करणे”@}

2

‘हिंसाकरणयोः

श्नावौ

कृणोति

कृणुते

कृञः।

करोति

कुरुते

द्वे

द्वे

सम्पद्येते

पदे

क्रमात्।।’

3

इति

देवः।

अयं

घातुः

भ्वादिगणेऽपि

पठ्यते।

तेन

करति,

करते

इति

रूपद्वयमपि

साधु--इति

क्षीरस्वामी

मन्यते।

अत

एव,

कस्याञ्चिदुणादिवृत्तौ

‘करति,

कृणोति,

करोतीति

वा

कारुः’

इति

कारुशब्दव्युत्पादनं

कृतं

सङ्गच्छते।

पुरुषकारोऽप्यस्यानुकूलः।

अन्ये

तु

बहवः

भ्वादिपाठं

नाभ्युपगच्छन्ति।

अत

एव,

न्यासग्रन्थे

‘कः

करत्करति--’

4

इत्यत्र,

‘करतिरिति

छान्दसत्वात्

व्यत्ययेन

शप्।’

इति

प्रोक्तम्।

यदि

भ्वादिपाठोऽभिमतः

स्यात्,

तदा

शपो

व्यत्ययकल्पनमसङ्गतं

भवेत्।

अत

एव,

देवः

श्नुप्रत्यये,

उप्रत्यये

च

साधुत्वमभ्युपैति।

कारकः-रिका,

कारकः-रिका,

5

चिकीर्षकः-र्षिका,

6

चेक्रीयकः-यिका

कर्ता-र्त्री,

कारयिता-त्री,

चिकीर्षिता-त्री,

चेक्रीयिता-त्री

7

कुर्वन्,

8

उपकुर्वन्,

9

10

विकुर्वन्,

11

अनुकुर्वन्,

12

13

पराकुर्वन्-ती,

कारयन्-न्ती,

चिकीर्षन्-न्ती

14

करिष्यन्-न्ती-ती,

कारयिष्यन्-न्ती-ती,

चिकीर्षिष्यन्-न्ती-ती

कुर्वाणः,

15

इत्यनेन

सूचनादिषु

सप्तस्वर्थेषु

गम्यमानेषु

शानज्

विधीयते।

गन्धनम्

=

सूचनम्।

अवक्षेपणम्

=

भर्त्सनम्।

सेवनम्

=

भजनम्।

साहसिक्यम्

=

बलात्कारेण

प्रवर्तनम्।

प्रतियत्नः

=

गुणाधानम्।

प्रकथनम्

=

प्रकर्षेण

कथनम्।

उपयोगः

=

धर्मार्थं

विनियोगः।

‘दोषमुत्कुर्वाणः’

इत्यारभ्य,

‘शतं

प्रकुर्वाणः’

इत्यन्तानि

कमेणोदाहरणानि

बोध्यानि।

]

]

दोषम्

)

उत्कुर्वाणः,

16

उदाकुर्वाणः,

17

उपकुर्वाणः,

18

प्रकुर्वाणः,

19

20

उपस्कुर्वाणः,

21

प्रकुर्वाणः,

22

प्रकुर्वाणः,

23

इति

शानच्।

प्रसहनम्

=

क्षमा,

अभिभवश्च।

]

]

शत्रुम्

)

अधिकुर्वाणः,

24

इति

शानच्।

]

]

स्वरान्

)

25

विकुर्वाणः,

26

इति

शानच्।

]

]

सैन्धवः

)

विकुर्वाणः,

कारयमाणः,

चिकीर्षमाणः,

चेक्रीयमाणः,

27

संचेस्क्रीयमाणः,

28

करिष्यमाणः,

कारयिष्यमाणः,

चिकीर्षिष्यमाणः,

चेक्रीयिष्यमाणः

29

सुकृत्-

30

कर्मकृत्-

31

पापकृत्-मन्त्रकृत्-पुण्यकृत्,

32

शास्त्रकृत्-भाष्यकृत्-कृतौ-कृतः

--

--

33

कृतम्-कृतः-कृतवान्,

34

ओजसाकृतम्-सहसाकृतम्-अम्भसाकृतम्-तमसाकृतम्,

35

अञ्जसाकृतम्,

36

उपस्कृताः

37,

38

परिष्कृता

39,

40

उपस्कृतं

41,

उपस्कृतं

42,

कारितम्,

43

चिकीर्षितः,

चेक्रीयितः-तवान्,

44

करः,

45

क्षेमकरः,

46

किङ्करः-किङ्करा-किङ्करी-यत्करः-यत्करा-तत्करः-तत्करा-

47

तस्करः-तस्करा-बहुकरः-बहुकरा,

48

कुम्भकारः,

अन्धकारः,

49

सत्यङ्कारः,

50

अगदङ्कारः,

51

अस्तुङ्कारः,

52

शङ्करः

53

-शङ्करा-शङ्करी,

54

55

यशस्करः

56

यशस्करी

57

शोककरः-दवींकरः-

58

त्रासकरी,

ज्योतिष्करः-

क्रीडाकरः-श्राद्धकरः,

वचनकरः-कार्यकरः,

59

पारस्करः

60,

61

मस्करः

62,

63

दिवाकरः

64

-विभाकरः-

65

निशाकरः-

66

प्रभाकरः-

67

भास्करः

68

-कारकरः-कारस्करः

69,

अन्तकरः-अनन्तकरः-आदिकरः-नान्दीकरः-लिपिकरः-लिबिकरः-

बलिकरः-भक्तिकरः-कर्तृकरः-चित्रकरः-क्षेत्रकरः-

70

एककरः-

71

72

73

जङ्घाकरः-

74

बाहुकरः-

75

अहस्करः-

76

धनुष्करः-अरुष्करः,

77

कर्मकरः-कर्मकारः,

78

शब्दकारः-श्लोककारः-कलहकारः-गाधाकारः-

79

वैरकारः-चाटुकारः-सूत्रकारः-

मन्त्रकारः

पदकारः,

80

स्तम्बकरिः

81

शकृत्करिः

82,

स्तम्बकारः-शकृ-

त्कारः,

83

मेघङ्करः

84

-ऋतिङ्करः-भयङ्करः,

अभयङ्करः,

85

शिवङ्करः,

86

क्षेमङ्करः

87

प्रिय-

88

ङ्करः-मद्रङ्करः,

क्षेमकारः-प्रियकारः-मद्रकारः,

89

कडङ्करः,

90

91

मस्करी,

92

अकारी,

93

अपकारी-प्रियकारी-

94

अनपकारी-उपकारी,

95

राजकृत्वा,

96

राजकृत्वरी,

97

सहकृत्वा,

सहकृत्वरी,

98

विश्वकर्मा,

99

अलङ्करिष्णुः

100

निराकरिष्णुः,

101

चक्रिः,

102

कारकः-

103

कारिका,

कारः,

चिकीर्षुः,

चिकारयिषुः,

चेक्रियः

कर्तव्यम्,

कारयितव्यम्,

चिकीर्षितव्यम्,

चेक्रीयितव्यम्

करणीयम्,

कारणीयम्,

चिकीर्षणीयम्,

चेक्रीयणीयम्

104

105

कृत्यम्-

106

कार्यम्,

कार्यम्,

चिकीर्ष्यम्,

चेक्रीय्यम्

ईषत्करः-

107

दुष्करः-सुकरः,

108

ईषदाढ्यङ्करः

109

-दुराढ्यङ्करः-स्वाढ्यङ्करः

110

क्रियमाणः-संस्क्रियमाणः,

कार्यमाणः,

चिकीर्ष्यमाणः,

चेक्रीय्यमाणः

कारः-उपकारः-

111

अपकारः-

112

प्राकारः,

113

चक्रम्,

114

कृत्रिमम्-

115

असंस्कृत्रिमम्,

कारः,

चिकीर्षः,

चेक्रीयः

कर्तुम्-

116

व्याकर्तुम्,

117

--

118

कारयितुम्,

चिकीर्षितुम्,

चेक्रीयितुम्

कृतिः,

119

क्रिया,

कृत्या,

120

कारिः

121

-कारिका,

कारणा,

चिकीर्षा,

चिकारयिषा,

चेक्रीया

करणम्,

122

आढ्यङ्करणम्-सुभगङ्करणम्-स्थूलङ्करणम्-पलितङ्करणम्-

नग्नङ्करणम्-अन्धङ्करणम्-

123

अन्धङ्करणी,

प्रियङ्करणम्,

124

उष्णङ्करणम्-भद्रङ्करणम्,

कारणम्,

चिकीर्षणम्,

चेक्रीयणम्

125

स्वाढ्यङ्करणम्,

कृत्वा,

126

तिरस्कृत्वा-तिरःकृत्वा,

127

उपाजेकृत्वा-अन्वाजेकृत्वा,

128

साक्षात्कृत्वा,

129

उरसिकृत्वा,

मनसिकृत्वा,

130

मध्येकृत्वा-पदेकृत्वा-निवचने-

131

कृत्वा

132

नीचैःकृत्वा-उच्चैःकृत्वा,

133

तिर्यक्कृत्वा,

134

मुखतःकृत्वा,

135

नाना-

कृत्वा-विनाकृत्वा-द्विधाकृत्वा-द्वैधंकृत्वा-द्वेधाकृत्वा,

कारयित्वा,

चिकीर्षित्वा,

चेक्रीयित्वा

अुपकृत्य,

नीचैःकृत्य-उच्चैःकृत्य,

तिर्यक्कृत्य,

136

गलतःकृत्य,

नानाकृत्य-विनाकृत्य-द्विधाकृत्य-द्वैधंकृत्य-द्वेधाकृत्य,

137

कारिकाकृत्य,

138

ऊरी-

कृत्य-उररीकृत्य-शुक्लीकृत्य-वषट्कृत्य-पटपटाकृत्य,

139

खाट्कृत्य,

140

सत्कृत्य-

असत्कृत्य,

141

अलङ्कृत्य,

142

पुरस्कृत्य,

नमस्कृत्य

143

हस्तेकृत्य

144

-पाणौकृत्य,

145

146

प्राध्वंकृत्य,

147

जीविंकाकृत्य-उपनिषत्कृत्य,

तिरस्कृत्य-तिरःकृत्य,

उपाजे-

कृत्य-अन्वाजेकृत्य,

148

साक्षात्कृत्य,

उरसिकृत्य-मनसिकृत्य,

मध्येकृत्य-पदेकृत्य-विकार्य,

प्रचिकीर्ष्य,

प्रचेक्रीय्य

निवचनेकृत्य,

149

लवणङ्कृत्य,

150

151

भीतङ्कारं-

152

चोरङ्कारं

153,

154

स्वादुङ्कारं

155

156,

सम्पन्नङ्कारम्-लवणङ्कारम्,

157

अन्यथाकारं-एवङ्कारं-

158

कथङ्कारं-इत्थङ्कारं

159,

160

यथाकारं

161

162

तथाकारं

163,

164

अकृतकारं

165,

नीचैःकारं-

166

उच्चैःकारं,

तिर्यक्कारम्,

करतः-

167

कारम्,

मुखतःकारम्,

नानाकारं-विनाकारं-द्विधाकारं-द्वैधंकारं-द्वेधाकारम्

कारम्

२,

कृत्वा

२,

कारम्

२,

कारयित्वा

२,

चिकीर्षम्

२,

चिकीर्षित्वा

२,

चेक्रीयम्

२

चेक्रीयित्वा

२

168

उण्

प्रत्यये

रूपम्।

]

]

कारुः,

169

कतुः

प्रत्ययः।

]

]

क्रतुः,

170

इति

एणुः

प्रत्ययः।

करेणुः

=

इभी।

‘के

=

मस्तके

रेणुर्यस्य

करेणुः’

इति

व्युत्पत्त्याऽपि

साधयन्ति।

]

]

करेणुः,

171

इति

मनिनि

रूपम्।

क्रियते

यत्

फलार्थिभिस्तत्

कर्म।

]

]

कर्म।

प्रासङ्गिक्यः

01

→

(

२४६

)

02

→

(

८-तनादिः-१४७२-सक।

अनि।

उभ।

)

03

→

(

श्लो।

३१

)

04

→

(

८-३-५०

)

05

→

[

[

१।

‘अज्झनगमां

सनि’

(

६-४-१६

)

इति

दीर्घे,

‘इको

झल्’

(

१-२-९

)

इति

सनः

कित्त्वे,

‘ऋत

इद्

धातोः’

(

७-१-१००

)

इति

इत्त्वे

रपरत्वे,

‘सन्यङोः’

(

६-१-९

)

इति

द्वित्वादिकम्।

]

]

06

→

[

[

२।

‘रिङ्

शयग्लिङ्क्षु’

(

७-४-२८

)

इति

रिङादेशे,

द्वित्वे,

‘गुणो

यङ्लुकोः’

(

७-४-८२

)

इत्यभ्यासस्य

गुणे,

‘अकृत्सार्वधातुकयोः--’

(

७-४-२५

)

इति

दीर्घः।

]

]

07

→

[

[

३।

‘तनादिकृञ्भ्य

उः’

(

३-१-७९

)

इत्युप्रत्यये,

गुणे,

‘अत

उत्

सार्वधातुके’

(

६-४-११०

)

इत्युत्वे,

उप्रत्ययस्य

यणादेशः।

]

]

08

→

[

[

आ।

‘उपकुर्वन्तमत्यर्थं

प्रकुर्वाणोऽनुजीविवत्।।’

भ।

का।

८-१८।

]

]

09

→

(

चित्तं

)

10

→

[

[

४।

‘वेः

शब्दकर्मणः’

(

१-३-३४

)

इत्यत्र

‘शब्दकर्मणः’

इत्युक्तत्वादत्र

न

शानच्।

]

]

100

→

[

[

ड्।

‘निराकरिष्णवो

भानुं

दिवं

वर्तिष्णवोऽभितः।

अलङ्करिष्णवो

भान्तस्तडित्वन्तश्चरिष्णवः।।’

भ।

का।

७।

३।

]

]

101

→

[

[

९।

‘भाषायां

धाञ्कृ--’

(

वा।

३-२-१७१

)

इत्यनेन

किः,

किन्

वा

प्रत्ययः।

तस्य

लिडूवद्भावातिदेशाद्द्विर्वचनम्।

कर्तर्येष

प्रत्ययः।

चक्रिः

=

कर्ता।

]

]