े

॥ॐ नमो िवकमर्ण॥ 1

 
VISHWAKARMA SUKTAM 
(Krishna Yajurveda ‐ 4.6.2) 

Vishwakarma ( िवकमर् -“all accomplishing”; “maker of all / all doer”) is the

personified Omnipotence and the abstract form of the creator God mentioned in the
Vedas. Vishwakarma is the indirect form of the Ultimate reality (later developed as
Brahman in the Upanishads) in the Rigveda, from whose navel all visible things
emanate (Hiranyagarbha). The same imagery is seen in Yajurveda Purusha
Suktam, in which the first born creator Twashta emerging from Virat Purusha
Vishwakarma. Vishwakarma (the invisible creative power) the Supreme God who
was perceived as a hotar, the unborn (Aja) creator and name giver of all other gods
who has lot of faces, eyes and feet on every side; and who helps Twashta (the
visible creative power of Vishwakarma) in producing all the Heavenly, Earthly and
other Celestial realms and preserves them through the exercise of his arms and
wings. He sacrificed himself to himself for the evolution of this visible world, thus
he is Purusha or Narayana. Yajurveda pictured him as the Prajapati and in the
Atharvaveda he is mentioned as Pasupati.
He is Hiranyagharbha and the creator god mentioned in Naasadiya Suktam.
Svethaswathara Upanishad described him as Rudrasiva, the one who is residing in
the hearts of all the living forms.
Vishwakarma suktam finds mention in the Rigveda (10.81-82), Krishna
Yajurveda (Taittiriya Samhita - 4.6.2; Kathaka Samhita – 18.1,2; Kapisthala
Samhita – 1.28.2,3; Maitrayaniya Samhita – 2.10.2.3), Shukla Yajurveda
(Vajasaneyi Madhyandina Samhita - 17.17-32, Kanwa Samhita – 18.2,3) and the
Atharvaveda (2.35).

॒ ा िवा॒ भव॑ु नािन॒ जु ॒िष॒हता॑ िनष॒सादा॑ िप॒ता न॑

य इम
े ।
स आ॒िशषा॒ ििव॑ णिम॒ मा॑नः परम॒ दो॒ वर॒ आ िव॑ वश ॥१॥

ya i̱mā viśvā̱ bhuva̍nāni̱ juhva̱dṛṣi̱rhotā̍ niṣa̱sādā̍ pi̱tā na̍ḥ

sa ā̱śiṣā̱ dravi̍ṇami̱cchamā̍naḥ parama̱cchado̱ vara̱ ā vi̍veśa|
He who sate down as Hotar-priest, the Rsi, our Father, offering up all things existing,
He, seeking through his wish a great possession, Hath entered into the boon of the first of
coverers.

                                                                                                                                                                                   VINAY ACHARYA
 
2 
 
॥ॐ नमो
न िवक े
कमर्ण॥

Visvakaarman, thhe Ominiffic, is rep presentedd in this hymn

h as the
t univerrsal
Father anda Geneerator, thee Creatorr of all thiings and Architecct of the worlds.
w
All thinngs existinng : regaarded as being
b conntained inn the offeerings preesented by
Visvakaarman.
Throughh his wishh: througgh his dessire to creeate.
 
Sayana a’s Comm mentary y:‐ 

वु
ूथमानवाके पिरषे
षचनािदकम
मु म।् अथ
अ ितीय ु
यानवाके े।
सूाां होोमा उ
कः – “षोडशग ु पूरिय
गृहीतेन ॐचं ा वैकम ु ोित य इमाा िवा भविन
मार्िन जहो वु ु
ज
चक्ष षु ः िपता
िप
मनसा िह धीर इित
ित नानासूाां
 े आती
आ यं कामयेत िचरं
ि पान र्ु ते 
नो िनमे
 े क ु ”्
े ै कं तेम

इित।
मसूे ूथ
तऽ ूथम थमामृचमाह
ह–

य इमा िवे
ि ित। यो िवक
कमार् परमेर
 इमा िवा ु नािन ज
िव भवन ु ळयकाले
ले

पृिथादी
दीिनमा
वाोका
ाााितूक्षेपवं
व हरृिषरतीिय
ि यिा सवर्ज्ञो
ज्ञ होता स
संहार पप
होम कतार्
क नोऽऽाकं िपत
ता जनकोो िनषसाद यं ि ् ळयकाले ूाे
तवान ूळ ू सित
सवाोक
कांाााकमिप ु ॐा च सवर्
िप संहतार् पनः वर्ज्ञोऽयं पररमेरः यमे
 क एव ् अत
वाऽसीत।अ
एव सवार् अपु िनषषद एवमााः – “आ
आा वा इदमे
इ क एव
वाम आसी
ािं चन
च िमष
देव
सोेदमम
म आसीत ्
त।एकमे
व
वाितीयम”् इाााः। स ताशः परमे
मेर आिश
शषा ब 
ां
े
ूजायेयवपया
 ु िसस
ा पनः सृक्षया ििव
िवणिमम
मानो धनोोपलिक्षतं जगोगम
ज मपेक्षमाणःः परम
दः
परमं क
कीयमेवाि माथ र्पम
ितीयं परम  े शरीरम
मावृण्वरेर ेन सृे ु
वितर्िन पण्डरीक
ान आिव
िववेश
जीवपेण ूिवः। एत सवर् ाातम –् “सोऽक
स मपु िनष कामयत। ब ू यिे त। स
ब ां ूजाये
तपोऽग
त। स त
तपा। इदसवर्
वर्मसृजत। यिददं िकं
कं च। तृ
ृा। तदेवान ु शात”् इित।।
व ूािवशा
ु नषद उदाह
एवमाा अपिन हायार्ः।

                                                                                                                                                                                                     VINAY ACCHARYA

 े
॥ॐ नमो िवकमर्ण॥ 3

॒ ोत स॒ क ्
िव॒ क॑मार्॒ मन॑सा॒ यिहा॑या धा॒ता िव॑धा॒ता प॑रम
तेषा॑ िम॒ ािन॒ सिम॒ षा म॑दि॒ यऽ॑ स॒ष॒र एक॑मा॒ः। ॥२॥
vi̱śvaka̍rmā̱ mana̍sā̱ yadvihā̍yā dhā̱tā vi̍dhā̱tā pa̍ra̱mota sa̱ndṛk
teṣā̍mi̱ṣṭāni̱ sami̱ṣā ma̍danti̱ yatra̍ sapta̱rṣīnpa̱ra eka̍mā̱huḥ|
Mighty in mind and power is Vishwakarman, Maker, Disposer, and most lofty
Presence.
Their offerings joy in rich juice where they value One, only One, beyond the
Seven Rsis.

Most lofty Presence : literally, the highest apparition ; the highest image or object of
spiritual contemplation.
Their offerings : the offerings, or perhaps the wishes, of the Fathers, semi-personified.
The Seven Rishis: the constellation Ursa Major, the seven stars of which are the great
rishis Martchi, Atri, Angiras, Pulastya, Pulaha, Kratu, and Vasishtha. The meaning is that
the spirits of the blest enjoy the fulfilment of all their desires beyond the starry heavens
where the One Being, the great Creator, dwells.

Sayana’s Commentary:-

अथ ितीयामृचमाह-

िवकमार् मनसेित। िविवषयािण कमार्िण सृििितसंहारपािण यासौ िवकमार्। त च

तेष ु कमर्स ु सादय एव साधनं ससंकात।् यादयं मनसा
संकमाऽेण िवकमार् तााता िवधाता िवहाया इित चोते। धातोादकः िवधाता पोषकः
े जहाित पिरजतीित िवहायाः। संहातथ र्ः। उतािप चात एव परमा परमः सव उृ ः
िवशेषण
सतीित संवर्ज्ञ इथ र्ः। यऽ यिरे परिीरे सषनेकमाः, य एते
ु ाःसषर्यो िविवधा ँयंत े ये ते सव सृःे ूारिेकीभूता इित वेदापारगा
मरीिऽूमख
आः। स च परमेरेषां सिषर्ूभृतीनािमापेिक्षतािन ानानीषा ेामाऽेण
संपादयतीित। तेन च ते महष र्यो ि।

                                                                                                                                                                                   VINAY ACHARYA
 
4 
 
॥ॐ नमो
न िवक े
कमर्ण॥

यो न॑ िप॒ता ज॑िन॒ त ध ॒ता यो न॑ स॒ तो अ॒ ा

ता यो िव॑धा॒  स॒ जान॑
ज
यो दे॒वान
नां॑ नाम॒ धा एक॑ ए॒व त  व॑ु ना य॒
त स॑॒ य ा। ॥३॥
yo na̍ḥ pi̱tā ja̍n
ni̱̱tā yo vi̍i̍dhā̱tā yo
y na̍ḥ sa̱
a̱to a̱bhy
yā sajja̱jāna̍
yo de̱vā nāṁ̍ n nāma̱dhāā eka̍ e̱va ta sa̍m mpra̱śnaambhuv va̍nā yan
ntya̱nyā|

He who is our father, our begetter, thhe ordainner,

Who begot us from beeing untto being ,
Who allone asssigneth their
t nam
mes to the
t godss,
Him otther beinngs apprroach fo
or knowledge.

For infoormation : to learnn who is the Supreme Godd ; or whaat their seeveral funnctions arre.

This verse also occurs in
n Atharv
vaveda an
nd Taittiiriya Araanyaka:
 
Atharva
aveda – 2.1.3 

स न॑ िप॒प॒ता ज॑िन॒ त ब ॒ धु ार्मा॑िन

ता स उ॒ त ब व॑ु
िन वेद॒ भवनािन॒ िव
ा॑।
नां॑ नाम॒ ध एएक॑ ए॒व तं संू॑ ॒ ं भव॑वु ना यि॒
यो दे॒वान  सवार्॥
॑
sa na̍ḥ pi̱tā ja̍ni̱tā sa u̱ta bandhu̱rdhām mā̍ni vedaa̱ bhuva̍anāni̱ viśśvā̍|
yo de̱vānā̍
ā ṁ nāāma̱dha eka̍ e̱va taṁ saṁ ṁ̍pra̱śnaaṁ bhuv va̍nā yan nti̱ sarvā̍||
He is ouur kinsmaan, fatherr, and beg
getter: hee knows all
a beingss and all Ordinanc
O ces.
He onlyy gave thee Gods thheir appellations: all creatuures go too him to ask
a directtion.

Taittiriy
ya Aranya
aka ‐ 10.1
1.4 

ु िर् न॒ ता स िव॑धा॒ता
॑ज
स नो॒ ब ु ािन॒ िवा̎̎।
त धामािन॑ वेद॒ भवना
sa no̱ bandhu̍
b rjjani̱tā sa vi̍dhā̱tā dhāmāāni̍ veda̱ bhuvannāni̱ viśvvā̎|
He is ouur kinsmaan, fatherr, and beggetter: hee knows all
a beingss and all Ordinanc
O ces. 

Sayanaa’s Com
mmentaary:-
अथ तृतीयामृ
ी चमााह।

यो नः िपतेित। यो िवक
कमार् नोऽ
ाकं िपत
ता पालियत
ता न के वल
लं पालक उादकोऽ
उ ऽिप।

ु
िकमनेनाााकम
ादक इित
त संकोचेन,
न यो िवधााता सवर् जगत उादको
उ य िवकम
यो मार्
नोऽाक ु
कमान
नां सतर्मानिमदं
ा भोोग्यजातं सतो
स जजान
न तदेव
सोेित ु पा
ा ादयामास
स।

                                                                                                                                                                                                     VINAY ACCHARYA

 े
॥ॐ नमो िवकमर्ण॥ 5

य िवकमार् देवानां नामधाः यमेव सवर्दवे पेणाऽऽिवभूयर् 

े ािमऽािददेवतानामािन धारयित।
अत एवाऽाऽऽातम।् “इं िमऽं वणमिमारथो िदः स सपण
ु गान।् एकं सिूा
ु
बधा वदिं यमं मातिरानमाः” इित। अत एव बनां देवानां नामािन धारयिप वतः
ु तादािन सृािन सवार्िण भवनािन
यमेक एव, तं िवकमार्ण ं परमेरमा भवना ु संूं यथा
ु
भवित तथा यि ूळयकाल एकं ूावि। ु े ूळये क ईरः कािन भवनानीे
एकीभावय ु वं
ु निभज्ञे ज्ञांतमु शात।्
ूः। संूधारणं ूवतर्त।े िवभागाभावेन ौ

त आय॑ज॒ ििव॑ण सम॑ा॒ ऋष॑य॒ पूव ॑ जिर॒तारो॒ न भू॒ना

अ॒ सूतार्॒ सूतार्॒ रज॑सो िव॒ माने॒ ये भू॒तािन॑ स॒ मकृ॑ ण्वि॒ मािन॑। ॥४॥
ta āya̍janta̱ dravi̍ṇa sama̍smā̱ ṛṣa̍ya̱ḥ pūrve̍ jari̱tāro̱ na bhū̱nā
a̱sūrtā̱ sūrtā̱ raja̍so vi̱māne̱ ye bhū̱tāni̍ sa̱makṛ̍ṇvanni̱māni̍|
To him in sacrifice they offered treasures,
The Rishis of old like singers in abundance,
They who fashioned these beings illumined and unillumined
In the expanse of space.

Sayana’s Commentary:‐ 
अथ चतधु मृचमाह-

त आऽयजेित। पूवदातेन िवकमर्णा ूधमम

ु ािदता ये ॐार इमािन भूतािन

ु
सवार्नते ाािणनः समकृ ण्वगािदतवः, ते पूव ॐारौऽ ै सृाय जगते ििवणं धनपं
भोग्यजातं समायज संपािदतवः।कीशाे, ऋषयोऽतीियिारः। सवर्ज्ञा इथ र्ः।
ु
जिरतारोनभूना कीयेन महेन कदािचदिप जीणार् न भवि। कीशािन भूतािन, असूतार्ऽसिभः
ु ानीथ र्ः। तथा रजसो िवमाने सूतार् रन्जनाक िवशेषण
ूाण ैरीिरतािन ूाणय े ूिमतौ
कमर्िभः सु ु ूेिरतािन।

                                                                                                                                                                                   VINAY ACHARYA
 
6 
 
॥ॐ नमो
न िवक े
कमर्ण॥

द य इद॒ ं ज॒ जाना॒
न तं िव॑दाथ॒  ॒ु ाक॒ म॑
म रव
वाित

े ॒ ूावृ॑ता ज
नी॒हा॒रण स॒ तु पृ ॑ उ॒
जा॑ चास ॒शास॑रिि। ॥५५॥

na taṁ vi̍dātha̱a̱ ya i̱daṁṁ ja̱jānā̱nyadyu̱

n ṣ
ṣmāka̱ m
manta̍ rammbhavātii
nī̱hā̱reṇ
ṇa̱ prāvṛ̍ṛtā jalpyāā̍ cāsu̱tṛp
pa̍ uktha̱
a̱śāsa̍ścaaranti|

Ye willl not finnd him who

w produced thhis worlld; anothher thingg hath riisen up
amongg you.
Enwrappt in miisty clouud, with lips thaat stamm
mer, hym
mn-chantters wannder andd
are discontenteed.

Sayana
a’s Comm
mentary
y:‐ 

न तं िवददाथेित। यो िवक
कमव जज
जानोािदत
तवां िव यय ं न
कमार्ण ं स िवदाथ तेन सृा हे जीवा यू

जानीथ। देवदोऽऽह यज्ञद ेव ं सवऽिप वयमा

ोऽहिमे कमार्ण ं जान
ानं िवक ु त
नीम इित ये
तदसत।् न हंू
यगं जीवपं
ज िवकमर्
िव णः परमेर ु
र िकं त ु याकमह
हंूयग
ादितिर
ं
सवर्वदे ा
वेमी
रतं भव ते। तथाऽिप जीव
वाित िवत थ इित चेत।् नीहारेण
पवुतो न जानीथ
ूावृता भवो
भ नीहहारसशेनाज्ञान
न ने ाऽऽऽवृता
जानि।यथा नीह मसत।्
हारो ना
कात।् न
ेरावरक ं सत।् काापाषाणाििदपारेरेण संबम
नां ात।् एवम
मयोग्य मज्ञानमिप
नाम
मसदीरत कात।् नािप
तावरक न सोध वेात।् ईशेनािन
धमाऽिनव नाज्ञानने
िनवर्चनीयेन
भवः सव
स जीवाः ूावृता। न के वलं तं (न जानः)
ज िकं त ु ज
ा च देवोहं ु ोऽहं ममेदं
ो मनो
क्षेऽिम
ानृतज
नपरा
। िकं चास सनु तृु ीस
सतृु पः, अस  तृु पः,
प के नािप ूकारेण
ूाणाोोषिया त
तावत ैव तृि
 भवो न त ु परमे
प रततं िवचाररियत ं ु ूवतर्
तर्।े न के
कवलिमह लोके
ल
भोगमाऽ
ऽतृिः। िकं तूशास
सः परलोके
के ऽिप भोग
गं संपादिय िवधेष ु यज्ञेषू
यत ं ु नानािव षािन श
शािण
शंसी ु
शास
सः। ताश
शा भूा भवरि
भ कामिु कभो
ि, ऐिहक भोगे सवर्दा ूवतर्।े
तादज्ञ
ज्ञानिमाज्ञ
ज्ञानपराधी
धीनानां भव
वतां नाि निमथ र्ः।
 तज्ञान

                                                                                                                                                                                                     VINAY ACCHARYA

 े
॥ॐ नमो िवकमर्ण॥ 7

ै॒ हर्ु ा॒ यत।्
प॒रो िद॒वा प॒र ए॒ना पृ॑िथ॒ ा प॒रो दे॒विे भ॒ रस॑रु ग
क ि॒ भ ॑ ूथ॒ म ं द॑ ी॒ आपो॒ यऽ॑ दे॒वाः स॒ मग॑ िवे॥ ॥६॥
pa̱ro di̱vā pa̱ra e̱nā pṛ̍thi̱vyā pa̱ro de̱vebhi̱rasu̍rai̱rguhā̱ yat
ka svi̱dgarbhaṁ̍ pratha̱maṁ da̍dhra̱ āpo̱ yatra̍ de̱vāḥ sa̱maga̍cchanta viśve|

That which is earlier than this earth and heaven,

Beyond the gods, what is secret from the Asuras,
What was the germ primeval which the waters received,
Where all the Gods were gathered all together?

Sayana’s Commentary:‐ 

अथ षीमृचमाह –

परोिदवेित। यदीरतं गहा

ु दयपण्डरीके
ु ु
गढू ं िदवा परो लोकादिप रे ितित, एना पृिथा

परोऽाः पृिथा रे ितित, देविे भरसरैु ः परो देव

े ोऽसरेु  रे ितित। सकाराः परः शो
रवाची। रं नाम िवलक्षणम।् सवर्जगिलक्षणाशािवम
ु खु ैज्ञार्यत इथ र्ः। िकं च यऽ

ू वतर्,े तं कं िभर्मापः ूथमं दिे।

यिभ िवे सवऽिप देवाः समग संगताः संभय
ु
अिः पूव धृत े गभ देवमनादयः सव ूािणनो वतर् इेव ं शाूिसिः। सोऽिप गभर्ः क इित न
ज्ञायते। यदा ूलोऽयं जगदाधारो न ज्ञातदाऽसूतं न ज्ञायत इित
िकमवु िमिभूायः। अथ समीमृचमाह।

॑ म ं द॑ ी॒ आपो॒ यऽ॑ दे॒वाः स॒ मग॑॒ िवे॑

तिमभर्थ॒
ु मिध॑ िौ॒ तम।्
अ॒ ज॒ नाभा॒वेक॒मिपतंर् ॑ ॒ यि॑ि॒ दं िव॒ वन॒ ॥७॥
tamidgarbha̍mpratha̱maṁ da̍dhra̱ āpo̱ yatra̍ de̱vāḥ sa̱maga̍cchanta̱ viśve̍
a̱jasya̱ nābhā̱vadhyeka̱marpi̍taṁ̱ yasmi̍nni̱daṁ viśva̱mbhuvana̱madhi̍ śri̱tam|

The waters, they received that germ primeval Where all the Gods were
gathered all together;
It rested set upon the Unborn's navel, On which doth rest all this world.
 
 
                                                                                                                                                                                   VINAY ACHARYA
 
8 
 
॥ॐ नमो
न िवक े
कमर्ण॥

 
Sayana
a’s Comm
mentary
y:‐ 

अथ स
मीमृचमाहह।

तिमभ
भ ूथमिम
मित। इदानन गशा
ु ाानशास
ु सनोपेतषे ु पषे
ु ष ु िव ु
मानितरनयाऽिभ
ित िभधीयते - यऽ

यि
ाण्डगभ
भ िवे देवाः
व समग ममेव गभ
 तिम थमं दीे धृतवः। तारणूक
भर्मापः ूथ कार
एव सृी िबयते - अज जरिहत
ज  परमेरत
  नाभौ नाििभानीये
ये पम
म एकं
र्त
जमिपतमिधके
िकं िचीज न ािपत
तं यिी
ीज इदं िवं ु मिधिौतमििधकेन
िव सवर्मििप भवनम
िप र्तम।् तथ
ािपतं तीजमिप यर्त े -
था च यर्
अप एव ससजार्
स म जत।्
ऽऽदौौ तास ु वीयर्मपासृ
भवैम ं कोिट
तदण्डमभ र् मूभ
िटसूयस ् इित। 
भम ॥

म ॒ र् ज॑िन दे॒व आिद

िव॒ क॑मार् िद॑ ॒व अ॑
अभवित॒ ीय
य॑
तृ॒तीय॑ िप॒
ि ता ज॑िन॒ त
तौष॑धीनाम॒ दधा॒ु ऽा।
म॒ पां गभ॒ ॑ ॥८॥
vi̱śvakaa̍rmā̱ hy yaja̍niṣṭa de̱va ād
didga̍ndh
ha̱rvo a̍bhavadd
b dvi̱tīya̍ḥ
tṛ̱tīya̍ḥ pi̱tā ja̍ni̱̱tauṣa̍dhīnāma̱
h pāṁ
p garbbhaṁ̱ vyya̍dadhāātpuru̱trā|

First was
w the G God enggendered d, Vishw
wakarmaan; then the Ganndharva sprang to
life as second.
Third in
i succeession was
w the faather, beegetter of
o plantss; In maany a plaace did he
h
depositt the gerrm of thhe waters.

The Ganndharva : the Sunn, that is, Agni.

The plannts’ begeetter: Parj
rjanya, the God off the Rainn cloud.
 
Sayanaa’s Comm mentary y:‐ 

अथामीीमृचमाह -

िवकम
मित। ॄ
ाण्डगतान ु
नामि
ते - अण्डमे
अ ूथमं िव
कमार् देवितयर्
व गािददिवभेद

कतार् स वासी चतमु ख

लोकिनव र्ु ो देवोऽऽजिनो मेव तदपेक्षया
ः। आििददनरम क्ष ितीय
यो
गवऽभवः। तत ऊर्
ऊ मोषधीीनां िपता पालको
प ज
जिनतो + ादकः
 सो पूव
सोमः पेक्षयाा
भवत।् तदे
तृतीयोऽभ देवमपां गभ
भ ॄाण्ड
डं परमेरः
र पऽा  धा ं कृ तवान।् इइमेकं सू
ु दधाध सं
समाम।्  

                                                                                                                                                                                                     VINAY ACCHARYA

 े
॥ॐ नमो िवकमर्ण॥ 9

चक्ष॑षु ः िप॒ता मन॑सा॒ िह धीरो॑ घृ॒तमेन॑ े अजन॒ नं म

॑ ाने
य॒ ददे ा॒ अद॑ ह॒ पूव र्॒ आिदावा॑पिृ थ॒ वी अ॑ूथेताम।् ॥९॥
cakṣu̍ṣaḥ pi̱tā mana̍sā̱ hi dhīro̍ ghṛ̱tame̍ne ajana̱nnaṁna̍māne
ya̱dedantā̱ ada̍dṛhanta̱ pūrva̱ ādiddyāvā̍pṛthi̱vī a̍prathetām|

The Father of the eye, the Wise in spirit, created both these worlds submerged
in fatness.
Then when the eastern ends were firmly fastened, the heavens and the earth
were far extended.

The father of the eye : Visvakarman, who made the light which enables the eye to see.
Submerged in fatness : Sayana explains ghritam here hy ‘water :’ — ‘engendered the
water, (and then) these two (heaven and earth) floating (on the waters).’ — Wilson.
Sayana’s Commentary:‐ 

अथ ितीयसूे ूथमामृचमाह-

चक्षषु ः िपतेित। चक्षषु क्षरु ादेः ूाणसमदु ाय िपतोादको धीरो ध ैयर्वान।् मनसा ेया घृत ं
घृतवािणनामपु भोगसाधनभूत े एने ावापृिथौ पररानकूु ेन नमाने नमनोपेत े
अजनािदतवान।् यदेदैवपूव ूथमा अा अननय
ु ाेावक्षरु ािदूाणा अदंह ढा

अभवन।् आिददनरमेव ावापृिथवी अूथेतां ावापृिथौ िवृत े अभूताम।्

ु िव॒ तो॑ह उ॒ त िव॒ त॑ात ्

िव॒ त॑क्षु ॒ त िव॒ तो॑मखो
सा॒ां॒ नम॑ित॒ सत॑ऽै॒ ार्वा॑पिृ थ॒ वी ज॒ नय॑॒वे एक॑। ॥१०॥
vi̱śvata̍ścakṣuru̱ta vi̱śvato̍mukho vi̱śvato̍hasta u̱ta vi̱śvata̍spāt
sambā̱hubhyāṁ̱ nama̍ti̱ sampata̍trai̱rdyāvā̍pṛthi̱vī ja̱naya̍nde̱va eka̍ḥ|
With eyes on every side, with a face on every side, With hands on every side, with feet
on every side,
He, the Sole God, producing earth and heaven, weldeth them, with his arms as wings,
together.

                                                                                                                                                                                   VINAY ACHARYA
 
10 
 
॥ॐ नमो
न िवक े
कमर्ण॥

Weldethh them: C
Cf. R.V. IV. 2. 17; X. 72.2.
With hiss arms ass wings : fanning the
t flamee in which the matter is smmelted. Luudwig thiinks
that whiirlwinds, produced by the action off hands, feet,
f and wings,
w arre intendeed.
 
This verrse also ooccurs in Atharvav
veda andd Taittiriyya Aranyaaka :
 
Atharva
aveda – 13
3.2.26  

यो िव॒ च॑ ु यो िव॒ त॑

चष र्िण॒ त िव॒ तो॑मखो॒
ख  ािण
ण॒ त िव॒ त॑
तथृ ः।
सं बा॒ां
 ॒ भर॑ ित॒ स
सं पत॑ऽ ॒ े एक॑॥
ै॒ ार्वा॑पिृ थ॒ वी ज॒ नय॑व
yo vi̱śvaca̍
v rṣaṇṇiru̱ta vi̱śvato̍
ś mukho̱
u yo vi̱śvata̍spāṇiru̱
s t vi̱śvata̍spṛthaḥ
ta ḥ|
saṁ bā̱āhubhyā̱ṁ bharaa̍ti̱ saṁ pata̍
p trai̱rdyāvā̍
r pṛthi̱
ṛ vī ja̱naya̍
n nde̱e̱va eka̍ḥ
ḥ||

Dear unnto all meen, facingg all direcctions, with handss and palm
ms on evvery side extendedd,
He, the sole Godd, engenddering earrth and heaven, beears them m with hiss wings aand arms
togetherr.

Taittiriy
ya Aranya
aka – 10.1
1.3 

िव॒ त॑क्षु ॒ त िव॒  ु िव॒

तो॑मखो  ात ्
ि तो॑ह उ॒ त िव॒ त॑
सा॒ां
 ॒ नम॑ित सत॑ऽार्
 ै॒ वा॑पिृ थ॒ वी ॒वे एक॑।
वी ज॒ नय॑े
vi̱śvata̍
aścakṣuru̱ta vi̱śvato̍
v muk kho vi̱śvaato̍hastaa u̱ta vi̱śvata̍
v spātt sambā̱h
hubhyāṁ
ṁ̱
nama̍ti sampatta̍trai̱rdy
yāvā̍pṛth
hi̱vī ja̱nay
ya̍nde̱va eka̍ḥ|

With eyyes on every side, with a faace on evvery side, With hannds on evvery sidee, with feeet
on everyy side,
He, the Sole Godd, produccing earthh and heaaven, welldeth them
m, with his
h arms aas wings,,
togetherr.

Sayana
a’s Comm
mentary
y:‐ 

अथितीीयामृचमाहह-

क्षिु रित। चक्षरािदू

िवत ु ूाणानं ावापृ
 िथो ोोे
 िव
पधरः परमे
प र एएवं भासते।

कथिमित
त तते—
—िवतःः सवर्तक्ष तक्षःु । परमे
क्षूिं ष याासौ िवत प र
सवर्ूाण्य
याकाा ूािण क्षषु ी ते तपािधक
िणनो ये चक्ष  परमेर
र ैवेित सवर् चक्षूिं ष
स ऽा च
संपाे ु
े। एवं मख
खहपादे
देिप योज ् स ताश एको
जनीयम।स ए देवो ावापृ
 िथव वी जनय
ाां
बाािन
िनां धम
मार्धमार्ां िनिमक
कारणाां सं
सनमित जगव
ज स
सतं 
ाधीनं कररोित। तथ
था
पतऽैः पत
तनशीलैररनी ैः प
भूत ैपाददानकारणःै संनमिदद जगााधीनं करोिित।

                                                                                                                                                                                                     VINAY ACCHARYA

 े
॥ॐ नमो िवकमर्ण॥ 11

िक ि॑दासीदिध॒ ान॑मा॒र॑ण ं कत॒ मि॒िमा॑ सीत ्

यदी॒ भूिमं॑ ज॒ नय॑ि॒ क॑मार्॒ िव ामौण॑िह॒ना िव॒ च॑क्षाः। ॥११॥
ki svi̍dāsīdadhi̱ṣṭāna̍mā̱rambha̍ṇaṁ kata̱matsvi̱tkimā̍sīt
yadī̱ bhūmiṁ̍ ja̱naya̍nvi̱śvaka̍rmā̱ vi dyāmaurṇo̍nmahi̱nā vi̱śvaca̍kṣāḥ|
What was the place whereon he took his station? What was it that supported him? How
was it?
When producing earth Vishwakarman, all-seeing, with mighty power disclosed the
heavens.
 
 
Sayana’s Commentary:‐ 

अथ तृतीयामृचमाह--

िकिदासीिदित। लोके िह िचकीषःर्ु कुलालो गृहािदकं िकं िचानमिधाय मृेण

चकािदप ैपकरणसाधन ैघटं िनादयित। ईर िनरपेक्षावर्मऽाऽऽिक्षते—
ावापृिथोादनवेळायामीरािधानं िनवासानं िकं िदासीिं नामाभूतने
्
िकं िचिदथ र्ः। तथाऽऽरणं कतमििमासीत।आरते ु
ऽनेनेारणमपादानकारणं
, तदिप
कतमवेत।् निह ावापृिथौ जनियत ं ु समध िकं िचपादानं संभवित। तथा
दण्डचबािदकििममिप िकमासी िकं िचंभवतीथ र्ः। िवचक्षाः सवर्िा िवकमार् यिद
यिाले भूिमं भूलोकं जनयतर्त े तिाले िह मिहना मिहवै साधनारं िवन ैव िवशेषण
े
्
ामौणृा ावापृिथाषाािदतवान।अिचशिरयं परमेरः। 

 
िक ि॒ नं॒ क उ॒ स वृ॒क्ष आ॑सी॒तो॒ ावा॑पिृ थ॒ वी िन॑त॒ क्षःु
मनी॑िषणो॒ मन॑सा पृ॒ते ॒ तद॒ित॑॒वु ॑नािन धा॒रय॑न।् ॥१२॥
ki svi̱dvanaṁ̱ ka u̱ sa vṛ̱kṣa ā̍sī̱dyato̱ dyāvā̍pṛthi̱vī ni̍ṣṭata̱kṣuḥ
manī̍ṣiṇo̱ mana̍sā pṛ̱cchatedu̱ tadyada̱dhyati̍ṣṭha̱dbhuva̍nāni dhā̱raya̍n|
What was the tree, what the wood, from which they fashioned out the earth and heaven?
Ye thoughtful men inquire within your spirit whereon he stood when he established all
things.

                                                                                                                                                                                   VINAY ACHARYA
 
12 
 
॥ॐ नमो
न िवक े
कमर्ण॥

They : the makeers of thee world diirected byy Parameeswara. - Sayana.

The annswer to the adovve verse can be foundf in Taittiriyya Brahmana - 2.8.9.76,, 77 
which emphasizes that Vishwak karman iss Brahmaan, he wasw the wood
w andd he was the
tree whhen the ffirst bornn creatorrs – the ancient
a s
sages (Saanaga, Saanathana,, Ahabhuuna,
Prathnaa and Suuparna) directed
d by
b the Suupreme God,
G fashioned ouut the heaaven and the
earth. It was oon himself that he stoodd as he supported the worlds. w S
Sayana also
a
mentiooned this in his commmentarry.

िकि॒ आसीत।्
॒ नं॒ क उ॒ स वृ॒क्ष आ॑
यतो॒ ाावा॑पिृ थ॒ वी िनत॒ क्षःु ।
त ।्
णो॒ मन॑सा पृते ॒ तत
मनी॑िषण
न।॑ ्
ित॒वु ॑नाििन धा॒रयन
यद॒ित॑
kisvi̱ḏ vana̱ṁ ka u̱ saa vṛ̱kṣa ā̍āsīt|
yato̱ dyāvā̍
d pṛtthi̱vī niṣṭṭata̱kṣuḥ
ḥ|
manī̍ṣiṇo̱
i man na̍sā pṛccchatedu̱ tat|
yada̱dhyati̍
d ṣṭh
ha̱dbhuv va̍nāni dhā̱rayan n̍|
What was
w the w wood, annd what the tree,,
Whencce they fformed sky
s and earth?
e
O ye wise
w ones, inquirre with your mindds
On whhat he stoood as hee supporrted the worlds.
w

ॄ॒ वन॒नं॒ ॄ॒ स व त।्

वृ॒ क्ष आ॑सीत
यतो॒ ाावा॑पिृ थ॒ वी िन॑त॒ क्षःु ।
मनी॑िषण
णो॒ मन॑सा॒ िवॄ॑वीिम वः।
 ॒वु ॑ न
ॄा॒ित॑ य ।॑ ्
नािन धा॒रयन
brahmma̱ vana̱ṁ brahm ma̱ sa vṛ̱kṣa
k ā̍sīt|
yato̱ dyāvā̍
d pṛtthi̱vī ni̍ṣṭata̱
ṭ kṣuḥ ḥ|
manī̍ṣiṇo̱
i man na̍sā̱ vibrra̍vīmi vaḥ|
v
brahmmā̱dhyati̍i̍ṣṭha̱dbhhuva̍nān ni dhā̱ray yan̍|
The Brrahman w was the wood,
w th
he Brahm man was the tree when theey fashiooned out the
heavenn and thee earth. O wise ones,
o I deeclare it to you with
w inteention: it was on the
Brahmman that hhe stood as
a he supp ported thhe worlds.

                                                                                                                                                                                                     VINAY ACCHARYA

 े
॥ॐ नमो िवकमर्ण॥ 13

Sayana’s Commentary:‐ 

अथ चतथु मृचमाह--

िकिनिमित। लोके िह ूौढं ूासादं िनिमर्माः किंिौडे वने िकं िचहां वृक्ष ं िछा
ु ैरं संपादयित। इह त ु परमेरो जगृिं यतो यानां
तक्षणािदना काैः ूासादम
ु क्षणेन ावापृिथौ िनािदतवानं िकं ििं नाम ा
वृक्षमादाय ावापृिथवी िनतक्ष
िकं िचताशं संभवित। तथा क उ स वृक्षाशः स ूौडवृक्षोऽिप कः ा किंभवित। हे
ु
मनीिषणो िवांसो मनसा कीयेन िविच पृतेिददं सव पृत ैव। िकं चेरो भवनािन
ु रं
धारयदितानमिथितवांदिप ानं सवर्था पृत। एत ू सवर्ा
ॄाणमे सूूपाटके ॄ वनं ॄ स वृक्ष आसीिदेतामृाातम।्
पितिरवािदिनरपेक्षमेवाोरािभूायः।अतोऽऽािप
िकं िनिमााक्षेपरेन ैव योिजतम।् पृतेिदायमिभूायः। भविः पृऽे िप
िनरपेक्षमेवािभज्ञा विदीित।

या ते॒ धामा॑िन पर॒मािण॒ याव॒ मा या म॑॒मा िव॑कमर्॒ तु म

े ा
िशक्षा॒ सिख॑ो ह॒िविष॑ धावः ॒ य ं य॑ज त॒ नवंु ॑ जषा॒
ु णः। ॥१३॥
yā te̱ dhāmā̍ni para̱māṇi̱ yāva̱mā yā ma̍dhya̱mā vi̍śvakarmannu̱temā
śikṣā̱ sakhi̍bhyo ha̱viṣi̍ svadhāvaḥ sva̱yaṁ ya̍jasva ta̱nuvaṁ̍ juṣā̱ṇaḥ|
Thine highest, lowest, sacrificial natures, and these thy mid-most here, O Vishwakarman,
Teach thou thy friends at sacrifice,
O faithful one, Do thou thyself sacrifice to thyself, rejoicing.

Exhilarated, thyself offer up thyself.' — Muir.

‘Do thou sacrifice to thyself delighting thyself.' — Wallis.
' According to Mahidhara the meaning is that man is incompetent
to worship the creator, that is, in his forms, and it must be done by
himself.'— Wilson.

                                                                                                                                                                                   VINAY ACHARYA
 
14 
 
॥ॐ नमो
न िवक े
कमर्ण॥

 
Sayana
a’s Comm
mentary
y:‐ 

अथ पम
मीमृचमाहह—

या ते धामािनित
ध । हे िवक
कम े दीयािन
 प
परमािण य धाम
यािन ु ािन
ृ न सि, य
यािन

ममा
वमािन च धामािन
न ानािन
न सि, तानीमािन
त सवार्िण ानािन
 स
सिखः स
सिखविये
येो
हिविष हिवदानि
ह िनिमं िश
शक्षोपिदश। हे धाावः धोपपलिक्षतहििवलर्क्षणा कमनवंु
विक
ु
जषाणो य
यजमानश
शरीरं सेवमानः
म यं यज दन ु मरेण कोो वाऽो य
 महम य ु ं श इइथ र्ः।

ितं॑ िव॒ क॑म

वा॒चित ु ं॒ वाजे
मार्णमू॒तये॑ मनो॒यज े
व ॑ अ॒ ाा ॑वम
स नो॒ नेिद
िद॑ ा॒ हव॑नाािन जोषते
ते िव॒ श॑ू ु ॑ मार्।
॒रव॑स े सा॒ा॒धक ॥११४॥
vā̱caspatiṁ̍ vi̱śśvaka̍rmāṇamū̱taye̍
a man no̱yujaṁ̱
ṁ̱ vāje̍ a̱dyā
d hu̍vema
e
sa no̱ nedi̍
n ṣṭhā̱ hava̍nān ni joṣatee vi̱śvaśa̍
ambhū̱rava̍
a se sā̱dhuka̍
d rmā|
m
The lordd of speech, Vishw wakarmaan,
Let us innvoke thiis day to aid us , thought
t y
yoked forr strengthh,
May he delight iin our neaarest offeerings,
He withh all healiing, to aidd (us), th
he doer off good deeeds.

Sayana
a’s Comm
mentary
y:‐ 

अथ षीीमृचमाह---

वाचिितिमित। िवकमार्ार्ण ं परमेरमाि

 जोऽे िनििमभूत े सित
िने वाज स ऊतये
ये रक्षणाय

वेमाऽऽऽयाम। क वकमार्णम ,् वाच

कीशां िव ितं म
पाया वाच
चः पालकं
कं कमर्ण्य
नसो
सो
तारम।् स ििवकमार्नोऽदीय
योजियत न यािन नेिदा
समीपवत
तिन हवन
नािन हव
ाानािन वा
मथ र्म ,् अवसे
जोषते सेवते। िकम िक्षतमु ।् कीीशः सः,, िवशंभःू सवर्ि
अ ऽाानिवत ं ु रिक्ष ु
गित सख
ख
ु लाापारवान।्
ु मार्ऽदनकूक
भावियताा साधकम

                                                                                                                                                                                                     VINAY ACCHARYA

 े
॥ॐ नमो िवकमर्ण॥ 15

िव॑कमर्॒िवषा॑ वावृधा॒नः ॒ य ं य॑ज त॒ नवंु ॑ जषा॒

ु णः
ु ॑॒ े अ॒ िभत॑ स॒ पा॑ इह॒ ााक॑॒ घवा॑ सू॒िरर॑ ।ु
म ॥१५॥
viśva̍karmanha̱viṣā̍ vāvṛdhā̱naḥ sva̱yaṁ ya̍jasva ta̱nuvaṁ̍ juṣā̱ṇaḥ
muhya̍ntva̱nye a̱bhita̍ḥ sa̱patnā̍ i̱hāsmāka̍mma̱ghavā̍ sū̱rira̍stu|
O Vishwakarman, waxing great with the oblation,
Do thou thyself sacrifice to thyself rejoicing;
May the others around, our foes, be confused;
May our patrons here be rich.

Sayana’s Commentary:‐ 

अथ समीमृचमाह।

िवकमर्िित। हे िवकमर्दीयेन हिवषा वावृधानोऽितशयेन वधर्माननवंु जषाणः

ु शरीरं

ीकुवार्णः यं यज, अोऽे सपा इह कमर्िण म

ु  ु ॅाा भव।ु अाकं त ु
ु ः सूिरिवर्ाऽोऽ
मघवाऽय ु ।ु

॑ ऽा॒तार॒िम॑ मकृ णोरव॒ म ्

िव॑कमर्॒िवषा वधर्नेन

त ै॒ िवश॒  सम॑नम पू॒वर॒यम॒ मु ो िव॑ह॒ो॑ यथास॑त।् ॥१६॥

viśva̍karmanha̱viṣā vardha̍nena trā̱tāra̱mindra̍makṛṇorava̱dhyam
tasmai̱ viśa̱ḥ sama̍namanta pū̱rvīra̱yamu̱gro vi̍ha̱vyo̍ yathāsa̍t|
With strengthening libation, Vishwakarman, thou madest Indra an undying guardian.
The people of old time bowed down before him because the Mighty One was meet for
worship.

 
Sayana’s Commentary:‐ 

अथामीमृचमाह--

िवकमर्िवषेित। हे िवकमर्दीयेन हिवषा ं वधर्न ेन यंु इमं यजमानं ऽातारमेषां

रक्षकिमं परमेयपेतमवं के नािप िहंिसतमु शमकृ णोः कु। त ै यजमानाय पूव िवशः
पूविवर्शो वृया िवतमानाः ूजाः समव सता एतदधीना भव।ु अयं यजमान

                                                                                                                                                                                   VINAY ACHARYA
 
16 
 
॥ॐ नमो
न िवक े
कमर्ण॥

उमीो
ोशिः स
से नापपिरभूतो िव
वहो िविव
िवधयागयोोग्यो यथाऽऽसथा भवित
भ तथाा कु।
—“येनमदु के ऽिभिव
कः— िवेदका य वयनु ाये
िलमादााय समिु ाय  ज ु य
ु यािदित अ ु
अयज्ञसंयः

कः” इित। 

स॒ म॒ िु ाय॑ व॒ यनु ा॑य॒ िस

िस॑नू ा॒त॑
 य े नम॑
॑ ॒ऽ े ज॑ु त
न॒ दीना॒ सवार्साि॒ ॒ ा
मर् िवाहहाम॑ र् ह॒िवः।
िव॒ क॑मणे॒ ॥१७७॥  
sa̱mu̱drāya̍
r va̱y
yunā̍ya̱ sindhū̍
s nā̱
n mpata̍ye
y namaa̍ḥ
na̱dīnā̱ sarvā̍āsāmpi̱tre
r ju̍hu̱tā
vi̱śvakaa̍rmaṇe̱ v
viśvāhāmma̍rtya ha̱viḥ|
To the ocean,
o thee movingg,
The lordd of Sinddhu and other
o streaams, hom
mage!
To the lord
l of all the streams
Do ye offer,
o to V
Vishwakaarman,
Throughh all the ddays the immortall offeringg.
 

Sayana
a’s Comm
mentary
y:‐ 

ु
पाठ—

समिु ाये
येित। यो िवकमार्ार् समिपे
ु पेणावतीणर् मोऽ।ु कीशाय,
मिु ाय नमो
णर् ै सम की वयनु ाय
व

कााय िसनू ां पपतये  मिु ाकारेण भतार् िव

मानानां भष। सम कमार्कारेण सवार्सां नदीनां
कमर्ण े हहे ऋिग्य
िपतोाददकः। ताशाय िव यजमाना िवाऽहा
िव िन िनरररिमथ र्ः।।
स ण्यहािन
सवार्
र्म
अममिवनरं र्ु  
हहिवजत।
 

                                                                                                                                                                                                     VINAY ACCHARYA