Vishwakarma is god of creation, he created golden lanka (sone ki lanka). Vishwakarma is visualized as Ultimate reality (later developed as Brahman) in the Rig Veda, from whose navel all visible things Hiranyagarbha emanate. The same imagery is seen in Yajurveda purusha sukta, in which the divine smith Tvastar emerging from Vishwakarma. In the later puranic period this concept paved the way to the imagery of Padmanabha and Sadasiva.
In the Vedic period the term first appeared as an epithet of Indra, Surya, and Agni. In that time the later developed creator concept of Brahma might have been intertwined with the concept of Vastospati and Bá¹›haspati, or Brahmanaspathi In the last phase of vedic period and during the growth of monotheism, this realistic God concept becoming more abstract and one can see Vishwakarma emerged as the supreme god who was perceived as a hotar, the unborn creator and name giver of all other gods who have lot of faces, eyes and feet on every side; and who helps Tvashtar, 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 His attributes like Vachaspathy connect him with Brahaspathi (the Guru of Gods). Again, Yajurveda pictured him as the Prajapati and in the Atharva veda he is mentioned as Pashupati. Shwethashwatharopanishad described him as Rudrasiva, the one who is dwelling in all living forms. Na Bhoomir Na Jalam Chaiva Na Teejo Nacha Vaayavaha Na chakasam na chitthasha Na budhi khrana gocharam Nacha Brahmaa Na Vishnuscha Na Rudrascha Taarakaaha Sarvashoonya niralambam Swayambhu Viswakarmana.
Design: Made in heavy shining brass.
Brass is well known for its grasping capacity. It grasps the divine spirit upto 30%, when compared to other metals. The spiritual vibrations are attracted towards these shining idols easily.
Dimensions: 7 inches (H) x 3.8 inches (W) x 1.6 inches (depth)
Weight: 1.31 kgs
Importance of Idol worship: Idols are not the idle fancies of sculptors, but shining channels through which the heart of the devotee is attracted to and flows towards God. Though the image is worshipped, the devotee feels the presence of the Lord in it and pours out his devotion unto it. Regular worship, Puja and other modes of demonstrating our inner feeling of recognition of Divinity in the idol unveils the Divinity latent in it. This is truly a wonder and a miracle. The picture comes to life. The idol speaks. It will answer your questions and solve your problems. The God in you has the power to awaken the latent Divinity in the idol. The lives of Mirabai, Sant Tukaram, Shri Ramakrishna Paramhansa and Shri Yogananda are a few instances to prove the point. They proved beyond doubt that idol worship has its own brighter side and through simple faith and intense devotion one can realize God through it.
Idols are the "finite representation of the Infinite". As per Vishnu Samhita (ch 29, v 55-7), persuasively endorses the use of imagery (idols) and puts it: "Without a form how can God be mediated upon? If (He is) without any form, where will the mind fix itself? When there is nothing for the mind to attach itself to, it will slip away from meditation or will glide into a state of slumber. Therefore the wise will meditate on some form, remembering, however, that the form is a superimposition and not a reality."