Hiranyagarbha – The Golden Womb

We become eligible for Knowledge of Atma (Brahma Vidya) only when we understand the relation between Brahma and humanity in the cosmic cycle of creation and destruction. “Brahma” means the vast, infinite principle. The element of sound (akasa) emanated from this infinite expanse of Brahma. From sound emerged air (vayu), fire (tejas) from air, wind from fire, earth (prithvi) from wind, oceans from earth, food from oceans, and finally, humans from food. Ponder this sequential cycle and you will arrive at the truth that humanity has emerged from the infinite Brahma.

Divine Bliss, Brahmanandam, is composed of two words: Brahma + anandam (bliss). Brahma and bliss are separate. Man journeys from food (annam) to bliss (anandam). Man’s aim is bliss alone. When this bliss joins with Brahma, it acquires the form of Brahmanandam. So, it is possible for us to understand the close association between Brahma and humanity. Such Knowledge of Brahma (Brahma Vidya) is available through Brahman alone. People, however, disregard the divine principle and trust only the world. Thus, people blind themselves to the universal Brahman.

Afflicted with attachment, fear, and anger, the ordinary person is far from Divine Bliss. Bliss can dawn with the conquest of attachment, fear, and anger, but only to a certain extent. Why? Renouncing attachment, fear ,and anger is not sufficient. Love for God must be cultivated as well. But even that is not enough! You must become close to God’s love for you. Finally, even proximity to God’s Love is inadequate. You must place total reliance on the all-encompassing Transcendental Principle (parathathwa). Then it is possible for you to become Divine.

The Siksha-valli imparted by gurus to their students in the Taittireya Upanishad sheds light on the path leading to Brahmanandam. Do not consider Brahma Vidya to be beyond human understanding. Brahma Vidya consists of simple spiritual practices like the practice of truth in daily life and the blossoming of character. One must accumulate the wealth of spiritual pracices with patience.

The Upanishads elaborate on the principle of Brahman through three names: Virat, Hiranyagarbha, and Avyakruta. These three forms relate to gross (sthulam), subtle (sukshmam), and cause (karanam) and to the three states of waking, dream, and deep sleep.

Virat

The Atma principle that personifies the waking state is Virat. Virat is that form of the Atma that dons a physical body, lives a long life, and embodies the waking state. He assumes various forms and is known by various names. That is, He demonstrates that the movable and immovable world is really His manifestation, as also the five elements. From the ant to Brahma, everything is His form.

He is called Virat because He has reached the state of asserting, All is My Form (Sarvam Visva Swarupam). The entire visible universe is a form of Virat, without exception, without any distinction of “this” or “that”. Therefore, Virat is the principle that manifests as the external, gross, visible world and demonstrates ideals to the world.

Virat has two other names: Vaiswanara and Vairajasuta. Vaiswanara is He who appears as the “I” consciousness in each individual. From the king to a farmer, from a beggar to a millionaire, from a child to an old person, male or female – everyone uses the word “I” to identify oneself. Individuality is present in everyone. The one who asserts “I” in every being in Vaiswanara.

The third name is Vairajasuta. Virat, Vaiswanara and Vairajasuta are three names of the same Being. Vairajasuta is one who exists in a mysterious form. He exists in everyone but is undetected. He performs all actions but behaves as if He does not. He experiences everything but does not reveal it.

Hiranyagarbha

The second form of Brahman is Hiranyagarbha: the basis, the source of all wisdom. All knowledge – worldly, ethical, dharmic, spiritual, scientific – has emanated from Hiranyagarbha. Therefore, He is also called the Sun of Knowledge (Jnana Bhaskara). When the Sun rises, He appears golden (Hiranya) and colours the world with a golden hue.

Creation emerged from Hiranyagarbha, which is oval in shape, a golden egg, like the one I materialised a few days ago. The mouth was the first to emerge from this shape. From the mouth, sound. Then, the nose, through which air began flowing. Eyes came next, with fire emanating through them. Ears arrived next. Therefore, Hiranyagarbha is the origin of the human form.

All beings evolved from Hiranyagarbha, who also bestowed insightful wisdom, the ability to distinguish right from wrong, and intuitive wisdom (vijnana, sujnana and prajnana) to them to facilitate discrimination between the temporary and the permanent. What should be attained, what is not worth pursuing? What deeds should be done, what should not? What is the chief form of wisdom achievable by man? What path makes human life well spent? What is the purpose of life? Hiranyagarbha granted wisdom to man to clarify such issues.

Hiranyagarbha, like Virat, has two other names: Sutratmaka and Prana. Just as a thread (sutra) passes through a necklace of gems, Sutratmaka is the principle that underlies all beings and brings bliss to them. This unifying thread-like principle is also called Brahma Sutra.

The thread called God is present in equal measure in all humans without distinction, promoting unity of mankind – this is the principle of Hiranyagarbha. Hiranyagarbha assumes a subtle (sukshmam) form during the dream state – the form of the Atma. This means that Hiranyagarbha is one who is awake during the dream state.

Virat creates everything in the waking state. Hiranyagarbha creates everything in the dream state by mere willing. Every object is created by will alone. Whatever is seen in dreams is created by Hiranyagarbha.

Avyakruta

The third form of Brahman is Avyakruta. He is absolutely formless. He exists in the causal body and enjoys the state of deep sleep. He has no limbs but does all actions. He travels to distant places. He has no eyes but sees everything. He has no ears but listens to everything. He performs every act in Creation, but possesses no form.

Avyakruta also has two more names: Antaratma and Iswara. (Notice that the three forms of Brahman – Virat, Hiranyagarbha, and Avyakruta – have, in turn, three names each.) What is the significance of these names?

Antaratma motivates and influences everything from Himself. Every motive, urge, inspiration comes from the Antaratma. This is “inner voice” (antar vani). All sounds that man produces also emerge from Antaratma.

Next, Iswara. Who is Iswara? Yes, He is the embodiment of all forms of prosperity (sakala aisvarya swarupa). In addition, He bestows results of actions. He has the power of action with which He assesses good and bad actions and grants corresponding results. He is also called the the Destroyer (Laya Karaka).

Iswara bestows prosperity (aisvarya). What is prosperity? Both good and bad are prosperity! Since Iswara represents all forms of prosperity, He judges people’s actions and grants the corresponding wealth.