Thursday, 7 July 2011
lord vishwakarma maharshi
(the originator of vishwabrahmins and not daivajnya brahmins)
Daivajnya Brahmins and Vishwakarma Brahmins belonged to different races, which have belonged to the Vedic period. Daivajnya Brahmins purely belong to the Suryavanshi Aryan race that performed the yajnas and other ritual duties at the period of Rig-Veda, on the banks of the rivers Saraswati-Drishdawati which was called “Bramhavartha”, at the region of Punjab and Haryana of today and in the course of time some of those Aryans migrated to southward after following the river Saraswathi.Of course, there is no doubt that Vishwakarma Brahmins also belonged to the Vedic period and they have their own heritage and culture of the ancient period. There is lot of descriptions of Virata Swaroopa (Mammoth feature) of the god Vishwakarma in the sacred books; rigveda, Nagarakhanda, Skanda purana, Matsya purana and in the epic Mahabharatha.
In Taitiriya Shruthi Pancha Brahmopanishad regarding the Virata Swaroopa of the god Vishwakarma is like this –
“Vishwakarmana Vrittadhani/ Teneivana Pratishthani /Panchamukhebhyah Panchashirsho MANU Prathamah/MAYO Dwitiyah, TRISHTA Tritiyah, SHILPI Chaturthah,VISHWAJNA Panchamah/ iti severko vidhiyate/ Sanagaha, Sanatanobhoonah Pratnah, Suparna Shchetyate Sarve Gotra Purushah Prakriteshtadyadya”.
Meaning: “Among the five faces of the lord Vishwakarma, MANU, who has come out by the first face, he was followed by MAYA, who has come out through the second face, then TWASHTA, who has come out by the third face, SHILPI, who has come out by the fourth face and lastly VISHWAJNYA has come out. These are known as five MOOLA PURUSHAS of five arts respectively on iron, wood, bronze, stone carving and gold. They also started the five gotras among the followers of Vishwakarma viz. Sanaga (MANU), Sanathana (MAYA), Ahabhoona (TWASHTA), Pratna (SHILPI), and Suparna (VISHWAJNA).
13th shlokha, fifth chapter of Nagarkhandha of the Skandapurana says –“Manurmayaschatwashta cha Shilpi Vishwajna Evacha Panchatai Devarushyo Vishwakarma Mukhodbhava”. Meaning: MANU, MAYA, TWASHTA, SHILPI and VISHWAJNA these five saints were derived by the faces of the lord Vishwakarma”.
The 48th Shlokha of “Sri Vishwakarmanvya Pradeepika”,written by Varaha Narasimhacharya says: “Ayasi cha mano kashti mayasya khalu kanaski. Twashta shaili Shilpino vai Vishwajna sya tu Kanchani”.Meaning: MANU relates to the iron work, MAYA for the wooden work, TWASHTA for the bronze, SHILPI for the stone carving and VISHWAJNA for the gold work.
With the reference of the old Sanskrit literature there is no use of the word “Daivajnya” instead of Vishwajnya as the alternative .but since the beginning of the 20th century some of the writers have used the “Daivajnya” word as the alternative word for ‘Vishwajnya’ on their own accord . This wrong conception has been continued and developed that ‘Daivajnya’ and ‘Vishwajnya’ are the alternative words which come under the Vishwakarma culture. ”Daivajnya” is purely independent word which was used for the Suryavanshi Aryans of Vedic culture who were performing the yajnas and other ritual duties concerned to the Jyothishya Shastra (Astrology) which is one of the six Vedangas . “Daivajnya” means one who knows the “DAIVA” (‘FATE’ or GOD OF FORTUNE) that is “VIDHI”.
Since the days of the Vedas, Shruthi and Sutra Vishwakarma Brahmins are known as RATHAKARA or PANCHALA Brahmins –who do the works with gold, iron, bronze, wood and stone . Since the olden days they have been respected Brahmins for these five arts. In constructing the temples, preparing the idols, and Vidhi-mantras of the Pratishtapana of the idols they play the sacred role. The words ‘RATHAKARA’ or ‘PANCHALA’, do not apply to the Daivajnya Brahmins.
Beside all these things Vishwakarma Brahmins have their own sacred mutt’s and Guru-Peetha’s since many centuries. But Daivajnya Brahmins are not followers of these mutt’s. In the beginning of the 12th century a great miracle person named, MURUJAVI CHIKKESHWARASWAMI took birth in vishwakarma family and led them in spiritual way. Even today Vishwakarma Brahmins are worshipping him as their Jagadguru. But Daivajnya Brahmins are not followers of him. Since the old on day as Vishwakarma Brahmins have been influenced by the KALAMUKHA Sampradaya . Of course Daivajnya Brahmins have never been influenced by the Kalamukha Sampradaya.
The tradition of Gothras is different among Daivajnya Brahmins and Vishwakarma Brahmins. Daivajnya Brahmins are followers of ‘Sapta Rishi Gothras’(Seven Sages)among them Atri, Vashishta, Kashyapa, Gauthama, Bharadwaj, Vishwamitra, Jamadagni and Agasthya , these are the eight main Gotra Pravaras. Beside of these there are additional Gothra Pravartakas. But among Vishwakarma Brahmins Sanaga , Sanathana, Ahabhuna, Pratna, Suparna these five are main Gotras . Among them also some additional Gothra Pravaras are present.
Since 5th century A.D, Daivajnya Brahmins have been using Konkani language as their spoken language which was derived by Prakrith Apabhransha language developed by Sanskrit language. But Konkani is not spoken language among the vishwakarma Brahmins. They speak the regional languages wherever they have been settled down. E.g. those are in Maharashtra use Marathi, in Andra Pradesh use Telegu, in Karnataka use kannada, in Tamilnadu use Tamil like so this matter of mother tongue also helps us to justify the social and cultural differences between the two classes.
As the Daivajnya Brahmin migrated from Saurashtra and finally settled down in Goa- western coast permanently in 7th-8th century, they continued their gold and silver smithy occupation for their livelihood and lead the peaceful and prosperous life in Goa till the invasion of Portuguese in 1510 A.D. According to their Vedic culture and heritage they established the temples of lord Vishnu, Shiva, Durga devi (Shakti devi –Kalika devi) and Nagadevatha (God of serpent). Daivajnya Brahmins of the different Gotras began to worship different of these gods as their Kuladevathas (family deities).
According to the name of the place of the particular Kuladevatha, the Kulavi (follower) began to use the name of that place as the surname (family name) after adding “Kar” ,suffix ,viz, those were dwelled in “Verna”-“Vernekar” those were dwelled in “Rai” village “Raikar” , those were at “Revana” village “Revankar” like so “Shet” (Apabrhransha word of Sanskrit SRESHTA) is common surname for Daivajnya Brahmins which was started while they were in Saurashtra . For the class those are practicing the ritual deeds they use the word, BHAT as the surname. But among the Vishwakarma Brahmins there are different surnames as Acharya, Dixit, Mahamuni, Ksheerasagar, Vedapathak, Advani, Stapathi etc. “Acharya” is the common surname among them.There is no either matrimonial or cultural relationship between these two races. Even there are some differences in ritual activities of the both.
Vishwakarma Brahmins believe the fifth Veda – PRANAVA VEDA but Daivajnya Brahmins do not. Vishwakarma Brahmins have been worshipping the Kalika devi as their main deity but Daivajnya Brahmins have been worshipping the lord Vishnu (Laxmi narayan) , Sri Hayagreeva diety of Sode Vadiraj Mutt, Shiva, Durga –Shakti devi, Kalika devi ,Nagadevatha as their sacred gods since age long.
With these all references we can prove that these both races are basically belonged to the different races. There is no evidence which can prove any type of inter relationship between these two races except gold smithy occupation. Among the vishwakarma Brahmins the decedents of VISHWAJNYA are practicing the gold smithy on their own accord and heritage. Daivajnya Brahmins are practicing the gold smithy on their own heritage. This occupation of the both is not interrelated at any respect. Hence further we have to get rid off all the misconceptions regarding this matter.