It is helpful for practitioners of self-knowledge to view hiraṇyagarbha as the total subtle world of all beings, or all subtle bodies together in one attunement, like the subtle manifestation level of īśvara. In his pañcīkaraṇam, Ādi Śaṅkara calls hiraṇyagarbha the five rudimentary, pure elements (tanmātra) and their effects the subtle body (of the whole īśvara). Models derived from Sāṅkhya philosophy tell us that the guṇa parts of the still-pure elements build the components of the subtle body according to certain formulas (see sūkṣma śarīra). At the gross level, the tamas parts of these pure elements combine and recombine into the gross objects of the gross world (see pañcīkaraṇa). The subtle body is as subtle matter, the gross body is gross matter.

What does this tell us? Well, that we are not separate entities, but that there is also a karmic coordination at the subtle level between all living beings in the here and now. One being (brahman with apparent qualities), one subtle universal machinery. The difference with non-living beings is the absence of individual subtle bodies in inanimate objects. All gross matter together is inert and is called virāṭ or vaiśvānara. But living objects are also indeed in a profound connection with all gross objects, through their subtler level, the cause. It is a vast non-dual machinery.

It is good to know that hiraṇyagarbha is a momentum in which all karma of all beings is aligned in this, in what is here and now. What is about to happen tomorrow is still unmanifested in the causal body (individually, kāraṇa śarīra, total antaryāmī, the total alignment of everything, which is unmanifested and ready to appear).

The mind is a manifesting medium for consciousness. You could think of hiraṇya (gold) as the radiant consciousness that permeates your mind. This reflected radiant consciousness is called consciousness. Garbha (from grabh, like grah, to receive, acquire, or grasp) then indicates the anticipation of thoughts and feelings.

It is the nature of the mind to think and feel. The mind inevitably becomes active again after deep sleep (causal body). This is the creative aspect of hiraṇyagarbha. This “awaiting” is symbolized by the word garbha, which is sometimes translated as egg, womb, or even fetus. “Awaiting” is thus related to “expecting.” Hiraṇyagarbha is also sometimes called the cosmic womb, or cosmic egg, but this can easily lead to misunderstandings because we then compare it to the elliptical form of the universe, but this is at a gross level. Hiraṇyagarbha and the individual subtle body are unseen (adṛṣṭa).

The advanced self-inquirer eventually realizes that it is not his thoughts and feelings that “visit” him, but that they belong to īśvara, arising according to neutral laws that shape a person’s story over many lifetimes. This renunciation of the “thought of me” (mama vṛtti) is an immense relief. The concept of hiraṇyagarbha thus becomes a living concept to work with, and an invitation to recognize the radiant consciousness within your mind.

Recognizing the radiance (sphurti) of being (sattā) within the mind (where else can you recognize it?) is called sattā sphurti, luminous being. This is something to know. Every thought and feeling is pure consciousness with the effect of an upādhi (reflection of the mind). It seems so impure, but in reality is always pure. However, those who live in the most refined domain of the mind, which is dominantly determined by sattva guna in the subtle body, will see how subtle and gross objects dissolve into knowledge, and knowledge dissolves into itself, pure knowledge, which is nothing other than being itself, radiant as consciousness.

This is sufficient for your practice. As a reminder: We always first build a model for negation (neti neti or apavāda). It seems as if something is placed in, on, or outside of consciousness (adhyāropa). Hiraṇyagarbha is a concept that is dependent (mithyā) on yourself (independent, satya, endless, attributeless, free consciousness).

But for those interested: Much has been said about hiraṇyagarbha in Indian history. Let’s summarize. We could say: “So far, we have discussed lakṣyārtha, the intended, inherent meaning necessary for the self-knowledge that leads to freedom.”

The literal meaning (mukhyārtha or vācyārtha) is therefore golden or radiant (hiraṇya) womb (garbha). A concept where it is typically important to have the nuanced, implied meaning explained, which we gave in the first section. The word is a kind of metaphor. This means that it is the radiant (hence gold) from which the cosmos is created. Just as we just described, on an individual level, it creates thoughts and feelings.

In the Vedas, this is personified by a deity called Prajāpati, “lord (pati) of all beings (Prajā). In the Ṛgveda (10.121), Hiraṇyagarbha is thus announced as the original creator:

hiraṇyagarbhaḥ samavartatāgre bhūtasya jātaḥ patir eka āsīt “In the beginning, Hiraṇyagarbha, the firstborn of creation, was the lord of all that exists.”

This emphasizes Hiraṇyagarbha as the subtle source from which the universe emanates, or hiraṇyagarbha as the first, most subtle phase of (apparent) manifestation. Later in the Purāṇas, the creator god is mentioned as Brahmaji. Hence the golden egg, not as a form, but as the subtle essence from which manifestation emerges. occurs.

Vedantins can interpret these kinds of creation stories as follows: Matsya Purana describes that after the great dissolution of the universe (mahāprālaya), there was only darkness. This is a metaphor for the causal body (kāraṇa śarīram). Everything was in an unmanifested deep sleep state without objects. There was nothing, neither moving nor static. Then Svayambhu arose, a beautiful concept, namely the self-manifesting being, a form beyond the senses. It first created the primordial waters and placed the seed of creation within them. The seed transformed into a golden womb, Hiraṇyagarbha. Then Svayambhu entered that egg or womb, a metaphor for the manifestation of subtle worlds (sūkṣma śarīrāḥ). When the golden egg hatches, the gross world (sthūla) manifests. śarīram).

In Advaita Vedānta, Hiraṇyagarbha, particularly in Śaṅkarā, takes on a more philosophical and ontologically subtle meaning:

Hiraṇyagarbha is the composite totality of all individual subtle bodies (sūkṣma śarīras). Thus, it is the cosmic subtlety of prāṇa, manas, buddhi, etc.

He is therefore not a ‘person’ with a form, but a sāmāṣṭi (collective) principle, just as:

Vaiśvānara are all collective sthūla śarīras, gross bodies together (physical). Hiraṇyagarbha is all collective subtle bodies together. Īśvara is then seen specifically as all collective kāraṇa. śarīra (causal). This latter refers to the aspect of Īśvara as intelligence/knowledge and the fact that everything is knowledge.

Thus, hiraṇyagarbha is sometimes referred to as the cosmic or universal mind. It is the embodiment of all subtle devatās (buddhi, intellect, manas, mind, citta, memory, ahaṅkāra, ego, jñānēndriya dēvata, the organs of knowledge in the subtle body, karmēndriya dēvata, the organs of action in the subtle body, prāṇāḥ, etc.).

It is the first and supreme created being through whom īśvara manifests the subtle aspect of the universe. Therefore, hiraṇyagarbha is sometimes seen as the sum total (samaṣṭi) of all subtle bodies. (sūkṣma-śarīra) of all individual (vyaṣṭi) jīvas.

Hiraṇyagarbha is therefore the totality of all subtle bodies (including all intellects (buddhīḥ), minds (manāḥ), and energy bodies (prāṇāḥ)). Within it, these are called, respectively:

Mahat tattva, the totality of all intellects, hiraṇyagarbha in its most subtle, specific sense, and sūtrātmā, the totality of all energy bodies. These are respectively the cause and support for all vyaṣti (individual) vijñānamaya kośas, manomaya kośas, and prāṇamaya kośas, just as an ocean is the cause and support for all its waves.

Hiraṇyagarbha can also They are described as brahmā, the creator god, the one in whom knowledge of the entire cosmos is manifested—thus, jñāna śakti, the power of limitless knowledge. Kriyā śakti, the power to create, sustain, and dissolve the world. Icchā śakti, the power to desire or will.

The individual or vyaṣṭi aspect is taijasa, the dreamer in whom these powers are limited. Hiraṇyagarbha is also known as the first kāryambrahma (kārya means effect) because it is the first phase, namely the subtle domain, in the emergence of the cosmos from its cause, kāraṇambrahma (antaryāmīśvara).

Kāryambrahma is also a name for the entire gross world, since both the subtle and gross worlds have effects or manifestations, kāryams, to be of brahman.