Hiranyagarbha Sukta (हिरण्यगर्भसूक्तम्)
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Hiranyagarbha Sukta (Samskrit: हिरण्यगर्भ-सूक्तम्) is one of the important suktas of Rigveda describing creation of the worlds. In the Rigveda Mandala 10, Sukta 121 consisting of 10 mantras given in Trishtubh meter is popularly called the Hiranyagarbha sukta. All the mantras of the Rigveda are found scattered in various Adhyayas of the Shukla Yajurveda.
The three influential suktas of the Rigveda, namely the Nasadiya Sukta (Rigveda 10.129), refers to the abstract origin of creation; the Purusha Sukta (Rigveda 10.90) describes the origin of the beings from Purusha; and the Hiranyagarbha Sukta (Rigveda 10.121) where Hiranyagarbha is the sole first entity (from the embryo of all beings) engaging in process of creating other beings thus becoming the Prajapati. These suktas have been a source of speculation in a large body of commentarial literature both by eastern theologians, western scholars and scientists.
Introduction
Hiranyagarbha Sukta is one of the important Rigvedic suktas of the darshanika kind. Classified as one of the three important cosmological suktas, the characteristics of this sukta include the following.
- Rshis is हिरण्यगर्भः प्राजापत्य:। Hiranyagarbha Prajapati
- Devata is कः (प्रजापतिः)। ka (Prajapati)
- Chandas is त्रिष्टुप्। Trishtub
- Number of Mantras is ten.
The Rshi of this sukta is Hiranyagarbha Prajapati and the deity of this hymn is named as Hiranyagarbha. The sukta ends with a prayer to Prajapati. Sayanacharya in his commentary clearly states that Hiranyagarbha is Prajapati himself.
Thus, the subject matter of this hymn is the glorification of Prajapati- the Lord of all created objects
Before the creation of the moving and non-moving things, the Lord was existing as one without a second. The supreme Brahaman protected the creation during the annihilation by placing it in his belly like the golden mine. Eventually he brought it out at the right time and sustained the prithivi( earth) and dyuoloka( land of the light) and nourished it, became protector from all the sides. He became prajapati(master of all living entities), and Hiranya garbha( golden womb), who else other than such supreme Brahman do we offer our oblation? (what can we offer, other than our dedication for His great magnanimity). He is the one who gave us the chaitanya(consciousness), offered himself to us as Paramatama in our heart, devas and jivas follow his order, which comes as direction or advice, immortality and death are his shadow, other than such a person, who else can we offer our oblation? (what else is there with us other than offering ourselves. (if we do not offer then we will be ungrateful). If some one asks what great charity has the supreme done? As He not given us the power to breath? ability to see along with the human beings even the animals have obtained this blessings (He who is every where, without any pretense, having natural compassion, how can we glorify Him?) what else can we offer other than our own selves? (since he is the one who gave us the power to breath, so we have nothing which can be claimed as ours). All the snow cap mountains, rivers full of nectar, and ocean which are full of such rivers, resides as the most insignificant part in the universal body of the Supreme Brahman, does it not indicate His supreme glory? (what can we offer to such a great person, so the suktas are feeling embarrassed for their insignificance). The limitless direction are his arms(to such person can any one feel there is anything to offer to him?). He created the sky, which is not easy to penetrate, He offered us Bhumi(mother earth) who is personification of forgiveness, the eternal lokas, and to make this loka shine, He also gave Aditya( sun), other than him, who else can we offer our oblations? While the bhumi and land of the light are offering pleasing seva (सेवा | selfless service) to that person, by making themselves very pleasing, then why can’t we who are insignificant, not offer ourselves to Him? He is the one, by his power of retas(Water elements, which is creative energy) created the five elements, all the devas, the entire cosmos, with its moving and non moving beings, to such person are we not suppose to offer ourselves? only because of His loving glance, the entire cosmos is working coherently- because it is Sat (eternal existence). Is that person not the supreme brahman? He himself is the father of universe (Jagata janak) satya dharma, satya kama(whatever He desires its real) satya sankalpa( only desires that is truthful), let us not go against him, let him bestow his mercy instead his anger ( let us offer prayers directly). " My dear master of the creation, having unlimited glories, we have no one other than you to protect, our only desire is to take complete shelter of you, please bestow your mercy so that, we may always receive your grace in the world and in the other world." (In this way the great sages offer their heartfelt and emotional prayers in these suktas).
There are many more significant things in these prayers(suktas). The main characteristics of supreme brahman are described here. The suktas invite us to call supreme brahman by any name, it does not matter, but to fight in his name is undesirable. Therefore, Suktas have called the Lord “ka," means who is he?
What are the main characteristics mentioned here?
1. Hiranyagarbha indicates the cause of Creation.
2. BhutasyPatihi which brings out the ownership of the Bhagavan.
3. Dadhara indicates the ability to hold (Dharattva).
4. Atmada- the ability to enter into every being as paramatma.
5. Upasyatva- the ability accept our worship.
6. Yasyadevah i.e He is the lord of the lord of everything.
7. Amruta-mrutyu- He can destroy and liberate us.
8. Vishwavyapitva Ability to be all pervading (4th Mantra ).
9. Trivikramatva- he is all-pervasive (In the 5th Sukta).
10. Sahajaprakashtattva ability to give light (6th mantra).
11. Narayana Shabda- he is in the causal ocean (7th Mantra) .
12. Yadnaya purushatva and the devadipatva- He is the personification of sacrifice and He is the Deva of the Deva (8th mantra).
13. Satyadharma Adi Purnatva- He has Satya (truth ) and Dharma in completeness (9th Mantra).
14. iVishwa Patitva- he is the master of the world. Prajarakshatva means protector of the living being and sakal phala pradatva means one who provides all desirable things to all (in the 10th mantra).
These are the eight Mantras that indirectly glorify the Lord, and last two mantras indicate and prove as if the sages are standing in his presence and offering their prayers.
“Kaha”. Kasmay Devay is the name which indicates consciousness of a person who is offering prayers to the Lord. It also indicates that we are so insignificant as compared to greatness of the Lord.
The world Kaha does not indicate that the Rishis do not know the form of the Lord. If that was true then how are they able to explain the characteristics of the Lord, the “kaha” indicates that other than him to whom can we offer our selves. Therefore, when they raise question in every mantra, as if asking who is this person whom we are suppose to offer ourselves must have different meaning. it means other than him whom do we dedicate ourselves? It also indicates that the rishis with great confidence with heart filled with love, devotion and happiness, are saying we are not able to glorify Him sufficiently. That is one more voice in the "Kah,"word. One more thing they indicate, one's one know who is He, it does not matter to them by what name one calls him.
Whatever qualities of supreme Brahaman are quoted here from the suktas, and their deep meaning or voice has to be remembered during one's own worship and relish them. These verses are just sample for one to develop taste in them. We are offering these mantras so that the devotional people can offer prayers on a daily basis.
||hiranyagarbhah samavartatagre bhutasya jatah patireka asit |
sa dadhara prithivim dyamutemam kasmai devaya havisha vidhema ||
ya atmada balada yasya vishva upasate prashisham yasya devah |
yasya chayamritam yasya mrityuh kasmai devaya havisha vidhema ||
yah pranato nimishato mahitvaika idraja jagato babhuva |
ya ishe asya dvipadashchatushpadah kasmai devaya havisha vidhema ||
yasyeme himavanto mahitva yasya samudram rasaya sahahuh |
yasyemah pradisho yasya bahu kasmai devaya havisha vidhema ||
yena dyaurugra prithivi cha dridha yena sva stabhitam yena nakah |
yo antarikshe rajaso vimanah kasmai devaya havisha vidhema ||
yam krandasi avasa tastabhane abhyaikshetam manasa rejamane |
yatradhi sura udito vibhati kasmai devaya havisha vidhema ||
apo ha yadbrihatirvishvamayangarbham dadhana janayantiragnim |
tato devanam samavartatasurekah kasmai devaya havisha vidhema ||
yashchidapo mahina paryapashyaddaksham dadhana janayantiryajnam |
yo deveshvadhi deva eka asitkasmai devaya havisha vidhema ||
ma no himsijjanita yah prithivya yo va divam satyadharma jajana |
yashchapashchandra brihatirjajana kasmai devaya havisha vidhema ||
prajapate na tvadetanyanyo vishva jatani pari ta babhuva |
yatkamaste juhumastanno astu vayam syama patayo rayinam ||
This Sukta has appeared first in the RigVeda (10.121) and it appears in the Yajurveda Taytreya Samhita (4.1.8) with a few differences. It also comes in AtharvaVeda's Paippalada Samhita (4.2). It is also appears in the yajurveda's Kapisthala Kata Samhita and the Maytrayini samhita.
All the suktas from the Rig veda's mandal, have appeared in these 10 suktas as essence of all of them. These 10 suktas are like the representing thousand faces of the lord. These 10 suktas indicate that The Supreme brahaman who is beyond dashangula(one of the purusha sukta mantra tells how he is beyond all measuring things) has been reached by these prayers. To understand the nature and personality of Supreme Brahaman one sukta is sufficient. These 10 suktas can be recited daily just like the mantras in the "sri iso upanishada or just like "purusha sukta.