ವಿಶ್ವಕರ್ಮಾ ಮನು ತ್ವಷ್ಟ ಸ್ಥವಿಷ್ಠ ಸ್ಸ್ಥವಿರೋ ಧ್ರುವಃ || ೬ ||
aprameyo hṛṣīkeśaḥ padmanābha amaraprabhuhu |
viśvakarmā manu svtaṣṭā sthaviṣṭha ssthaviro dhruvaḥ || 6 ||
aprameya means one who cannot be reached – physically, by our mind, however he can be understood. E.g., water in an ocean cannot be entirely held by a person or understood. However, we can collect a portion of water and bring it home and can be held and understood. A taste from a spoon full of an ocean water is not different from the taste of an entire ocean. God is also like water in an ocean. Hence, he is aprameya.
If you wander in search of God he is like a mirage. Hence instead of searching for God, look inside yourself and search for Him. He is present in your cardiovascular system! The lord and presiding deity of your sensory organs is known as hṛṣīkeśaḥ. Instead of seeing him through sensory organs, see him in the sensory organs. Upanishad mentions – the one who has gifted us sensory organs, and one who is present in them and functions the sensory organs, the lord of the sensory organs, is hṛṣīkeśaḥ.
Keshava also means rays of the Sun. Sun’s rays has 7 radiations (modern science tells us 5 UVC, UVB, UVA, Visible, and Infrared, however maybe in near future science may disciver the other two) . Our body has seven chakras or spiritual centers (Pituitary Gland, Pineal Gland, Thyroid and parathyroid, Thymus Gland, Adrenal Glands, Pancreas and Gonads). The same way there are seven colors in fire.
The seven emotions emanating from the seven spiritual centers, that emerges from the seven colors of fire and reaching the seven radiations of the Sun is called Homa (that is the reason any offering through Homa to God is not done at night). The one who fills our life with 7 and gives us joy is known as hṛṣīkeśaḥ.
From whom navel in lotus form through 14 branches the universe emanated is known as Padmanābha. He is the creator.
Mararu means one who will die. Amara means who does not die. Death is only for the physical body, but not for the soul. All soul’s that have reached salvation are Amararu.
Although Brahma and other deities by drinking Ambrosia (Amrutha) have achieved immortality, they too after some eons (kalpa) will die, and due to constant upliftment when living will attain salvation. Since Brahma and deities live for eons, they are know as Amararu. Here Amaraprabhuhu means the owner for Brahma and other deities, and for all the soul’s that have attained salvation.
Viśvakarmā means the architect for the universe. In ancient scriptures, the universe is defined as tree with two eyes called ‘Pravruthi’ and ‘Nivruthi’ with 55 organs. Here ‘Pravruthi’ means the Karmic soul’s that turn towards materialistic pleasures, and ‘Nivruthi’ means the soul’s that turn away from materialistic pleasures to attain salvation. As an example, God is defined as the one behind the tree, eyes, and the 55 organs. Come, let us briefly look at the 55 arrangements (organs).
1) Ēkāyanaḥ - the main nature known as tree
2-3) Viphala – The two eyes, ‘Pravruthi’ and ‘Nivruthi’
4-6) Trimoolah – The three roots, Satva, Rajas, and Tamas
7-10) Chaturasah – The four flavors, Justice, Materialistic Benefit, Good Desires, and Salvation
11-15) Panchashikha – The five barriers, Earth, Water, Fire, Air, and Sky or Sound, Touch, Beauty, Flavor, and Smell.
16-17) Shadatma – Six characteristics, infatuation, Sorrow, Hunger, Thirst, Ignorance, illness. Six stages of growth, Conception, Birth, Growth, Changes, Old Age, and Death.
22-28) Saptatwak – Outer Skin (epidermis), Inner Skin (Dermis & Hypodermis), Muscle, Blood, Oil Glands, Marrow, Skelton.
29-36) Astavitapa – Eight kind of deities, Gandarvas, Giants, Monsters, flesh-eating demons, Animals, Humans, All other all living entities, moving and not moving.
37-45) Navakshah – Nine orifice, eyes (2), ears (2), nostrils (2), mouth, navel, and anus
46-55) Dashachadah – Ten leaves, Five jnanendriya, nose, eyes, tongue, skin, and ears, and five Karmendriya, mouth, feet, hands, anus and genitals.
The architect that created such arrangement is known as Viśvakarmā.
No two objects resemble exactly one another. It is no surprise that one fingerprint does not resemble the other.
Besides what is explained above, Viśvakarmā, has various other meanings. Universe is all know as all pervasive. Hence Viśvakarmā means the controller of all pervasive and behaviors. God residing in divine architect, and grace us with architecture of temples and home.
Manvantara, is a cyclic period of time identifying the duration, reign, or age of a Manu, the progenitor of mankind. There are 14 Manvantara, they are
1) Swayambu Manu, (2) Swarochisha Manu, (3) Uttama Manu, (4) Taapasa Manu, (5) Raivata Manu, (6) Chashasha Manu – The 6 Manvantara’s have already passed. (7) Vaivaswatha Manu (the current Manvantara), (8) Savarni Manu, (9) Daksha Savarni Manu, (10) Brahma Savarni Manu, (11) Dharma Savarni Manu, (12) Meru Savarni Manu, (13) Deva Savarni Manu, (14) Indra Savarni Manu – The 7 Manvantara’s mentioned will come in future.
1 human year = 1 day for the deities (uttarayana day and dakshinayana night)
360 human years = 360 deity days = 1 year for Deva (Deva Varsha)
4,32,000 human years = 1,200 Deva Varsha = 1 Kaliyuga
8,64,000 human years = 2,400 Deva Varsha = 1 Dwaparayuga
12,96,000 human years = 3,600 Deva Varsha = 1 Tretayuga
17,28,000 human years = 4,800 Deva Varsha = 1 Krutayuga
42,20,000 human years = 12,000 Deva Varsha = 1 Mahayuga
Almost 12 Mahayuga = 1 Manvantra (1 year for the Manu)
1,000 Mahayuga = 1 Kalpa = One day for Brahma
720 Kalpa = 1 year for Brahma
Lifespan for Brahma is 100 years = 4,320,000 * 1,000 * 720 * 100 = 31,104,0000000000 (Thirty One Thousand One Hundred and Four thousand crore) human years.
We use our mind to meditate, hence manu means being present in prayers and Manvantara’s, and being Manu who knows everything is the God.
Tvaṣṭa means, a wood sculptor. Before this, we saw that the name Viśvakarmā as the famous designer. Here Tvaṣṭa means famous sculptor who uses earth, water, and fire to carve this beautiful universe. Also, one who destroys the Universe during deluge.
The word Sthaviṣṭha means infinite and known for his variety. He is bigger than the infinite. In Infinite form, he is incomparable and fills uniquely various infinite materials. Hence, beyond our imagination, the one with infinite form is known as Sthaviṣṭha.
ssthaviro dhruvaḥ means – as explained before, he is diverse, immutable and present in every form, and external principle.