Shloka 106

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

हिरण्यमस्य गर्भो ऽभूद् धिरण्यस्यापि गर्भजः तस्माद्धिरण्यगर्भत्वं पुराणे ऽस्मिन्निरुच्यते

Transliteration

hiraṇyamasya garbho 'bhūd dhiraṇyasyāpi garbhajaḥ tasmāddhiraṇyagarbhatvaṃ purāṇe 'sminnirucyate

Translation

Daripada-Nya terbit Hiraṇyagarbha, “rahim emas” (embrio kosmik); dan daripada prinsip emas itu juga lahirlah keturunan. Maka dalam Purāṇa ini dihuraikan mengapa keadaan “Hiraṇyagarbha” dinamakan demikian—menunjukkan asal-usul penciptaan yang terserlah di bawah Tuhan Pati (Śiva).

Word by Word

• hiraṇyam: golden (radiant principle)

• asya: of him/this (source being spoken of)

• garbhaḥ: womb, embryo, inner seed

• abhūt: became, arose

• hiraṇyasya api: of the golden (principle) also

• garbha-jaḥ: womb-born, born from the embryo

• tasmāt: therefore

• hiraṇyagarbhatvam: the condition/name of Hiraṇyagarbha

• purāṇe asmin: in this Purāṇa

• nirucyate: is explained, is stated with derivation

Speaker

Suta Goswami (narrating the Purana tradition to the sages at Naimisharanya)

Characters & Entities

• Hiranyagarbha

FAQs

What is the importance of this verse in the context of Linga worship?

It frames creation as emerging from a prior luminous seed (Hiraṇyagarbha), supporting the Shaiva idea that the Linga signifies the unmanifest ground from which manifestation proceeds—so worship returns the pashu (soul) toward Pati (Lord) beyond mere material origin.

How does this verse describe the nature of Shiva (Shiva-tattva)?

By emphasizing the ‘golden womb’ as a named stage of manifestation, it implies a transcendent source that is prior to the embryo of cosmos; in Shaiva Siddhanta terms, Shiva as Pati remains the independent ground while the world-process unfolds as a dependent emergence.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this verse; the takeaway is contemplative—using cosmological reflection (srishti-vichara) to loosen pasha (bondage) and orient the practitioner toward Pati, a supportive attitude within Pashupata-oriented Shaiva sadhana.