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The Hindu Temple v2.c13.s1.t2: The Position of the Viṣṇudharmottara in Vāstuśāstra

The Hindu Temple v2.c13.s1.t2

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The Position of the Viṣṇudharmottara in Vāstuśāstra

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These differences constitute the wealth of the form of the temples and are its resources. Heterogeneous and many as they are the knowledge of their use, the science of architecture, has but one source. It is in God who reveals it to a Sage and who transmits it to his successor. Śiva is the fountain and origin of the science of architecture, or Brahmā or Viṣṇu. This is how Āgamas, Purāṇas and Vāstuśāstras tell of Vāstuvidyā, which, being auxiliary to the Veda, is part of the primordial Knowledge. The sequences of the preceptors and the schools which they represent lead each on the one end into a particular province and phase of temple building activity, while by the other end they converge in the primordial Knowledge and in God for whom the temples are raised on firm ground.

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In the majority of the Vāstuśāstras, Śiva who has also taught the 64 arts to Garga (p. 48)—is the source whence Vāstuvidyā, the science of architecture, is revealed, as in the ‘Viśvakarmaprakāśa’, I. 3-4; ‘Agnipurāṇa’, chapters XCIX f; in the ‘Mayamata’, ‘Kāśyapaśilpa’ and ‘Mānasāra’, whereas it is Brahmā in the selfsame ‘Viśvakarmaprakāśa’, XIII, 108 f, in the ‘Bṛhatsaṃhitā’ and the ‘Īśāna-śivagurudevapaddhati’.

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Viṣṇu, in his Matsya Avatār, imparted the science to Manu. The names of its 18 preceptors (p. 141) are given in the same passage of the ‘Matsyapurāṇa’ (CCLII. 2 f.).¹⁵ In Viṣṇu (Hayagrīva) the ‘Hayaśīrṣapañcarātra’, has its origin and also the earlier chapters of the ‘Agnipurāṇa’ (XXXIX f). They begin with the words : ‘‘Hayagrīva said.’’

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¹⁵ The following names of the eighteen Preceptors are associated with extant treatises: Atri: ‘Samūrtārcanādhikaraṇa’ or ‘Ātreya Tantra’. Viśvakarman: ‘Viśvakarmaprakāśa’; cf. also M.S. (RASB. No. 7845); ‘Vāstuprakaraṇam’ (Viśvabharati Library, Shantiniketan; cf. Ph. N. Bose, ‘Śilpa Śāstram’, Punjab Oriental Series, vol. XVII; introduction). Cf also Acharya, ‘Dictionary’, s.v.—‘Aparājitapṛabhā’, Ms., RASB. III. I. 63. Maya: ‘Mayamata’, etc. cf Acharya, op. cit. Nārada: ‘Vāstuvidhāna’, ‘Nāradaśilpaśāstra’ (Adyar, IX. J. 33). Śukra: ‘Śukranītisāra’. The names moreover of the following preceptors out of the eighteen names in the ‘Matsyapurāṇa’ are referred to in extant Vāstuśāstras as authorities on which the respective treatises are based: Bhṛgu: ‘Hayaśīrṣapañcarātra’, I. 3-4. Atri (Ātreya): ‘Agni Purāṇa’; ‘Bṛhat Saṃhitā’, Commentary.

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The ‘Viśvakarmaprakāśa’ thus represents two traditions, the one (I. 3-4), originated in Śiva and transmitted to Parāśara, Bṛhadratha, Viśvakarman and to his pupil, who compiled the V.P., and the other (XIII, 108 f), originated in Brahmā and imparted to Garga who transmitted the knowledge to Parāśara.

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Within the second tradition is, in the main, Varāhamihira’s summary in the ‘Bṛhat Saṃhitā’. His account is based on Garga (LV. 31), but also on Manu.

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To Manu, in the ‘Matsyapurāṇa’ the science was imparted by Viṣṇu; it is in almost complete agreement with the ‘Viśvakarmaprakāśa’ and, though uttered by Viṣṇu pertains exclusively to Śiva temples.

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The manifold interconnections within these texts are shown as much by their statements as by the names of those to whom they are attributed.

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In the ‘Viṣṇudharmottara’, III, chapters LXXXVI-VIII, it is Mārkaṇḍeya, who instructs King Vajra in the science of architecture.¹⁶ Mārkaṇḍeya, according to the ‘Hayaśīrṣapañcarātra’ I. 1-7, had received the science from Bhṛgu to whom it had been transmitted by Maheśvara (Śiva). Maheśvara had received it from Brahmā, and Brahmā from Viṣṇu as Hayaśīrṣa.

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¹⁶ In part II. ch. XXIX, Puṣkara (Śiva ?) instructs Bhārgava Rāma. ‘Pauṣkara’ is one of the 25 Tantras of the ‘Agnipurāṇa’, XXXIX. It is not known to which dynasty King Vajra belonged. If the name Bṛhadratha, in the ‘Viśvakarmaprakāśa’ could be taken to refer to the last Maurya King of that name, the ‘Viśvakarmaprakāśa’ would thereby show its teaching established in Eastern India before 184 B.C.

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Vasiṣṭha : Br. S. Comm.; ‘Agni Purāṇa’; ‘Devī Purāṇa’, LXXII. 1-4. Viśvakarman : ‘Bṛhat Saṃhitā’, ‘Agni Purāṇa’. Maya : ‘Bṛhat Saṃhitā’ ; ‘Īśānaśivagurudevapaddhati’. Nārada : ‘Agni Purāṇa’; ‘Mānasāra’. Nagnajit : ‘Bṛhat Saṃhitā’; ‘Citralakṣaṇa’. Nandīśa (Nandin) : Br. S. Comm. Śukra : Br. S. Comm. ; ‘Nāradaśilpaśāstra’. Bṛhaspati : Br. S. Comm. ; ‘Nāradaśilpaśāstra’, ‘Devī Purāṇa’; ‘Mānasāra’.

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In addition to the eighteen Preceptors of the ‘Matsya Purāṇa’, the ‘Agni Purāṇa’, XXXIX. 1-6, gives the names of 25 Tantras amongst which six of the names of the ‘Matsyapurāṇa’ are included as ‘authors’ and also the ‘Hayaśīrṣapañcarātra’ as ‘Hayaśīrṣa-tantra’. The 25 Tantras, most of which are known as yet by their names only, appear to have belonged to Madhyadeśa (A.P. XXXIX. 6.).

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Of the many preceptors and authorities whose names are not included in the “Eighteen”, the following have been referred to in the present context : Parāśara : ‘Viśvakarmaprakāśa’; Br. S. Comm. ; ‘Manuṣyālayacandrikā’. Mārkaṇḍeya : ‘Mārkaṇḍeya-vāstuśāstra’, cf. Ph. N. Bose, ‘Principles of Indian Śilpaśāstra’, (Punjab Oriental Series, vol. XII. p. 12). Two works by Mārkaṇḍeya are referred to in the ‘Manuṣyālayacandrikā’, I. 7-9. Aparājita, a mind-born son of Viśvakarman : ‘Samarāṅgaṇasūtradhāra’ II. I. The ‘Aparājitapṛcchā’, ‘Aparājitaprabhā’ and the ‘Aparājitasūtra’ of the ‘Bṛhacchilpaśāstra’ bear his name. Marīci, the author of the ‘Vaikhānāsāgama’ is referred to in the ‘Nāradaśilpaśāstra’. Further authorities referred to in the Commentary of the ‘Bṛhat Saṃhitā’ include Kāśyapa to whom might be traced back the prototype of the ‘Kāśyapaśilpa’. Śrī Kumāra, the author of the ‘Śilparatna’ may have his place in the tradition as a successor of the Preceptor Kumāra (Svāmikārttika) of the ‘Matsyapurāṇa’.

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The continuity of the tradition is given not only by the contents but frequently also by the names of the Śāstras and those who compiled them. The ‘Viśvakarmaprakāśa’ for example is the work of a disciple of Viśvakarmā. Originally, the name Viśvakarmā is that of the working aspect of the Supreme Principle, Brahmā being its thinking aspect. Thus Viśvakarmā is a proper name not only of a great architect, but every Sthapati is descended from Viśvakarmā. Correspondingly, the other three classes of craftsmen are born of Maya, Tvaṣṭr and Manu, respectively, (‘Mānasāra’, II). Thus is undone ontologically the fall of the architect and the craftsmen (those who are Vaiśyas and Śūdras, cf. ‘Samarāṅgaṇasūtradhāra’ VII. 14-17) as narrated in the ‘Brahmavaivarta Purāṇa’.

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The wealth and contingencies which time, place and the ethnical carriers have brought to the structure of the temple are comprehended in Vāstuśāstra. Their minutiae are measured against abiding principles. All the time the architect carries within him the knowledge and responsibility of his descent which is confirmed,—or of his fall—which is redeemed, by his work which implies a realisation of its origin and purpose.

Cites (20)