Product Code Database
Hiranyagarbha (, , poetically translated as 'universal womb')Ved aur SwasamVed, Ch 14 Atharv Veda, Dr. Buddhi Prakash Bajpayi, Diamond Books, India is the source of the creation of the universe or the manifested cosmos in Vedic philosophy. It finds mention in one hymn of the Rigveda (RV 10.121), known as the Hiraṇyagarbha Sūkta, suggesting a single creator deity (verse 8: , Griffith: "He is the God of gods, and none beside him."), identified in the hymn as Prajapati. The concept of the "golden womb" is first mentioned in the Vishvakarma Sūkta (RV 10.82.5,6) which picturized the "primeval womb" as being rested set upon the navel of Vishvakarman. This imagery was later transferred to Vishnu and Surya.
The Upanishads calls it the Soul of the Universe or Brahman, The Philosophy of the Upanishads, by Paul Deussen, Alfred Shenington Geden. Published by T. & T. Clark, 1906. Page 198. and elaborates that Hiraṇyagarbha floated around in emptiness and the darkness of the non-existence for about a year, and then broke into two halves which formed the Svarga and the Prithvi.
In classical Puranic Hinduism, Hiraṇyagarbha is the term used in the Vedanta for the "creator". Hiraṇyagarbha is also Brahma, so called because it is said he was born in a golden egg ( Manusmrti 1.9), while the Mahabharata calls it the Manifest. The Mahābhārata, Book 12: Santi Parva. Kisari Mohan Ganguli, tr. Section CCCIII The Mahabharata.
Some classical yoga traditions consider a person named Hiraṇyagarbha as the originator of yoga, though this may also be a name for Sage Kapila.
The Narayana sukta exclaims that everything that is, visible or invisible, all this is pervaded by Narayana within and without.
The Īśvara Upaniṣad says that the universe is pervaded by Ishvara (God), who is both within and without it. He is the moving and the unmoving, He is far and near, He is within all these and without all these.
The Vedanta Sutra further states that Brahman is That from Whom this Universe proceeds, in Whom it subsists, and to Whom, in the end, it returns.
The Samkhya school holds that there are only two primary principles, Purusha and Prakriti, and creation is only a manifestation or evolution of the constituents of Prakriti due to the action of Puruṣa's Consciousness.
The Bhagavata states that Narayana alone was in the beginning, who was the pious of principles of creation, sustenance, and dissolution (also known as the Hindu Trinity of Brahma, Vishnu and Shiva) - the Supreme god, multi-headed, multi-eyed, multi-footed, multi-armed, multi-limbed. This was the Supreme Seed of all creation, subtler than the subtlest, greater than the greatest, larger than the largest, and more magnificent than even the best of all things, more powerful, than even the wind and all the gods, more resplendent than the Sun and the Moon, and more internal than even the mind and the intellect. He is the Creator, the Supreme. The term can also mean as He who, having become first the Creator, has come to be considered as the womb of all objects.
The Hiraṇyagarbha Sūkta of the Rigveda declares that God manifested Himself in the beginning as the Creator of the Universe, encompassing all things, including everything within Himself, the collective totality, as it were, of the whole of creation, animating it as the Supreme Intelligence. In the Rigveda (RV 10.121) it is also mentioned that at the creation of the world the cosmic egg was separated in to two halves, one part became the sky and the other the sun.
|
|
