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Updated: May 21, 2025
The argument that the specification implied in the text which mentions Brahman-worlds clearly points to the effected Brahman, i.e. Hiranyagarbha, is equally invalid.
The agent in the action of differentiation of names and forms therefore is Hiranyagarbha. Smriti texts also ascribe to him this activity; cp.'he in the beginning made, from the words of the Veda, the names and forms of beings, of the gods and the rest, and of actions. Against this view the Sutra declares itself.
For what actually takes place is as follows. Having thereupon manifested the Vedas in exactly the same order and arrangement they had had before, and having taught them to Hiranyagarbha, he entrusts to him the new creation of the different classes of beings, gods, and so on, just as it was before; and at the same time abides himself within the world so created as its inner Self and Ruler.
Thou art again the refuge of all kinds of vows and observances including purity and self-restraint. Thou art the celestial artificer that is conversant with every art. Thou art the beginning of all creatures and things. Thou art Hiranyagarbha, the Creator of all things. Thou art inexhaustible puissance and felicity. Thou hast a hundred eyes, thou hast eyes of vast power. Thou art Soma.
Up. The meaning of the text stating that the Released freely move in all worlds, and similar texts, therefore is only that the released soul while conscious of Brahman with its manifestations experiences also the enjoyments, lying within the sphere of change, which abide in the world of Hiranyagarbha and similar beings; not that it possesses the world- energies creative, ruling, and so on which are the distinctive attribute of the highest Lord.
The promulgator of the Sankhya is Kapila, &c. Here the human origin of the Sankhya, Yoga, and Pasupata is established on the ground of their having been produced by Kapila, Hiranyagarbha, and Pasupati.
Prana implies He who is the cause of the life of every living creature being Himself, as it were, the life-breath that inspires them. Hiranyagarbha signifies He that is identical with the Grandsire. Bhugarbha is one who has the Earth for his abdomen, implying that all things on Earth are in His abdomen.
On the passing away of the effected world of Brahma, together with its ruler Hiranyagarbha, who then recognises his qualification for higher knowledge, the soul also which had gone to Hiranyagarbha attains to true knowledge and thus reaches Brahman, which is higher than that, i.e. higher than the effected world of Brahma. Up. And on account of Smriti.
And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath been composed which is greatly respected.
On Earth I am known to be identical with Him who has been sung in the Vedic verses as the effulgent Hiranyagarbha and who is always worshipped by Yogins. I am regarded as the embodied form of the Rich Veda consisting of one and twenty thousand verses. Persons conversant with the Vedas also call me the embodiment of the Samans of a thousand branches.
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