Guest guest Posted November 22, 2009 Report Share Posted November 22, 2009 Dear Narasimha, Could you please explain a few terms and their differences? 1) Hiranyagarbha - how is it different from Shiva/Vishnu/Narayana/Kali etc. Is it the same an Ishwara? 2) What is "Prana" or "vital force" as some people translate the term. Is it just a manifestation of Shakti? What it it's relation to Brahman. 3) What is Prajapati? How is it different from Hiranyagarbha? 4) What is viraj? How is it different from Hiranyagarbha? 5) In the last few centuries or more, we have never read of any sadhaka or yogi who has done any sadhanas for Hiranyagarbha or Viraj. We only read of them when someone is discussion the Upanishats, not practical sadhana. We see only sadhakas attaining communion with deities like Siva, Vishnu, Krishna, Kali etc. What could be the reason? Thanks in advance for your time and patience! -Regards Rajarshi The upsurge (of consciousness) is Bhairava - Shiva Sutra The INTERNET now has a personality. YOURS! See your Homepage. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 4, 2009 Report Share Posted December 4, 2009 Namaste, (1) Hiranyagarbha literally means the golden seed or the golden womb. The expression golden symblizes something absolutely pure and pristine. For example, if you read the description of Aadya Shakti (root energy) in Saptashati rahasya, she is described as golden hued (tapta kaanchana varNaabhaa) though the three shaktis emanating from that Aadya Shakti (Mahakali, Mahalakshmi and Mahasaraswati) are described differently. Hiranyagarbha is the purest one, the source of all. We are essentially talking about the Supreme Cosmic Being, though one could differentiate subtly and say that Hiranyagarbha is the source of the Supreme Cosmic Being. Hiranyagarbha is the Supreme Cosmic Source and Supreme Cosmic Being is the transformation of that source into this universe. However, one may practically view Hiranyagarbha, Parama Purusha (supreme cosmic being) and Ishwara (supreme lord) as synonyms. When the universe arose from Parama Purusha, specific deities like Shiva and Vishnu arose from Parama Purusha and they play specific roles in this universe. But they have overcome the ego (that made them play specific roles in this universe) *completely* and realized their nature as identical to Parama Purusha. Thus, people may worship Shiva, Vishnu etc as supreme cosmic being also. (2) Praana is that which causes motion in mind and makes it function and become aware of various things. It is the kinetic aspect of Shakti. Without this kinetic energy, mind will be unable to see, hear, feel etc. When Brahman manifests as an individualized consciousness, it has various aspects - ahamkara (I-ness), chitta (conditioning), buddhi (logic), manas (mind) etc. The division of Brahman into " I " and " Others " operates through manas. Praana is the kinetic energy that allows manas to observe the objects within Brahman and to affect changes in them. (3) Each prajapati is the source of all beings in a specific realm of existence. Hiranyagarbha is the source of all beings in all realms of existence. They are similar, but at a different abstraction level. (4) Viraat means the supreme lord. It is synonymous to Parama Purusha or Supreme Cosmic Being, who is a transformation of Hiranyagarbha. (5) Many Krishna worshippers worship Krishna as Virat Purusha and believe him to be the source of all beings. Many Shiva worshippers worship Shiva as Viraat Purusha and believe him to be the source of all beings. In other words, people are not directly trying for communion with supreme cosmic being, but through a specific manifestation of the supreme cosmic being. You worship Krishna or Shiva or Ganesha or Surya or some other deity as a specific form with specific role in the universe and eventually try to realize that deity as the supreme source of the entire universe. Hiranyagarbha is attainable through jnaana. Bhakti is easier towards a specific form like Krishna or Shiva with specific attributes, rather than Hiranyagarbha. Once bhakti maarga purifies a person, one can develop in jnaana maarga and realize the beloved deity with a specific form to be the supreme source of all. Best regards, Narasimha - Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings, " Do It Yourself " ritual manuals for short Homam and Pitri Tarpana: http://www.VedicAstrologer.org Films that make a difference: http://SaraswatiFilms.org Spirituality: Jyotish writings: JyotishWritings - , rajarshi nandy <rajarshi14 wrote: > > Dear Narasimha, > > Could you please explain a few terms and their differences? > > 1) Hiranyagarbha - how is it different from Shiva/Vishnu/Narayana/Kali etc. Is it the same an Ishwara? > > 2) What is " Prana " or " vital force " as some people translate the term. Is it just a manifestation of Shakti? What it it's relation to Brahman. > > 3) What is Prajapati? How is it different from Hiranyagarbha? > > 4) What is viraj? How is it different from Hiranyagarbha? > > 5) In the last few centuries or more, we have never read of any sadhaka or yogi who has done any sadhanas for Hiranyagarbha or Viraj. We only read of them when someone is discussion the Upanishats, not practical sadhana. We see only sadhakas attaining communion with deities like Siva, Vishnu, Krishna, Kali etc. What could be the reason? > > > Thanks in advance for your time and patience! > > -Regards > Rajarshi Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 5, 2009 Report Share Posted December 5, 2009 Namaste, Prajaapati and Brahma are same or different personality? Best Regards, Utpal , Narasimha PVR Rao <pvr wrote: > > Namaste, > > (1) Hiranyagarbha literally means the golden seed or the golden womb. The expression golden symblizes something absolutely pure and pristine. For example, if you read the description of Aadya Shakti (root energy) in Saptashati rahasya, she is described as golden hued (tapta kaanchana varNaabhaa) though the three shaktis emanating from that Aadya Shakti (Mahakali, Mahalakshmi and Mahasaraswati) are described differently. > > Hiranyagarbha is the purest one, the source of all. We are essentially talking about the Supreme Cosmic Being, though one could differentiate subtly and say that Hiranyagarbha is the source of the Supreme Cosmic Being. Hiranyagarbha is the Supreme Cosmic Source and Supreme Cosmic Being is the transformation of that source into this universe. > > However, one may practically view Hiranyagarbha, Parama Purusha (supreme cosmic being) and Ishwara (supreme lord) as synonyms. > > When the universe arose from Parama Purusha, specific deities like Shiva and Vishnu arose from Parama Purusha and they play specific roles in this universe. But they have overcome the ego (that made them play specific roles in this universe) *completely* and realized their nature as identical to Parama Purusha. Thus, people may worship Shiva, Vishnu etc as supreme cosmic being also. > > (2) Praana is that which causes motion in mind and makes it function and become aware of various things. It is the kinetic aspect of Shakti. Without this kinetic energy, mind will be unable to see, hear, feel etc. > > When Brahman manifests as an individualized consciousness, it has various aspects - ahamkara (I-ness), chitta (conditioning), buddhi (logic), manas (mind) etc. The division of Brahman into " I " and " Others " operates through manas. Praana is the kinetic energy that allows manas to observe the objects within Brahman and to affect changes in them. > > (3) Each prajapati is the source of all beings in a specific realm of existence. Hiranyagarbha is the source of all beings in all realms of existence. They are similar, but at a different abstraction level. > > (4) Viraat means the supreme lord. It is synonymous to Parama Purusha or Supreme Cosmic Being, who is a transformation of Hiranyagarbha. > > (5) Many Krishna worshippers worship Krishna as Virat Purusha and believe him to be the source of all beings. Many Shiva worshippers worship Shiva as Viraat Purusha and believe him to be the source of all beings. In other words, people are not directly trying for communion with supreme cosmic being, but through a specific manifestation of the supreme cosmic being. You worship Krishna or Shiva or Ganesha or Surya or some other deity as a specific form with specific role in the universe and eventually try to realize that deity as the supreme source of the entire universe. > > Hiranyagarbha is attainable through jnaana. Bhakti is easier towards a specific form like Krishna or Shiva with specific attributes, rather than Hiranyagarbha. Once bhakti maarga purifies a person, one can develop in jnaana maarga and realize the beloved deity with a specific form to be the supreme source of all. > > Best regards, > Narasimha > - > Free Jyotish Software, Free Jyotish Lessons, Jyotish Writings, > " Do It Yourself " ritual manuals for short Homam and Pitri Tarpana: > http://www.VedicAstrologer.org > Films that make a difference: http://SaraswatiFilms.org > Spirituality: > Jyotish writings: JyotishWritings > - > > , rajarshi nandy <rajarshi14@> wrote: > > > > Dear Narasimha, > > > > Could you please explain a few terms and their differences? > > > > 1) Hiranyagarbha - how is it different from Shiva/Vishnu/Narayana/Kali etc. Is it the same an Ishwara? > > > > 2) What is " Prana " or " vital force " as some people translate the term. Is it just a manifestation of Shakti? What it it's relation to Brahman. > > > > 3) What is Prajapati? How is it different from Hiranyagarbha? > > > > 4) What is viraj? How is it different from Hiranyagarbha? > > > > 5) In the last few centuries or more, we have never read of any sadhaka or yogi who has done any sadhanas for Hiranyagarbha or Viraj. We only read of them when someone is discussion the Upanishats, not practical sadhana. We see only sadhakas attaining communion with deities like Siva, Vishnu, Krishna, Kali etc. What could be the reason? > > > > > > Thanks in advance for your time and patience! > > > > -Regards > > Rajarshi > Quote Link to comment Share on other sites More sharing options...
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