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Shloka 49

Prākṛta Sṛṣṭi and Pralaya: From Pradhāna to Brahmāṇḍa; Trimūrti Samanvaya

हिरण्यगर्भो भगवान् ब्रह्मा वै कनकाण्डजः / तृतीयं भगवद्रूपं प्राहुर्वेदार्थवेदिनः

hiraṇyagarbho bhagavān brahmā vai kanakāṇḍajaḥ / tṛtīyaṃ bhagavadrūpaṃ prāhurvedārthavedinaḥ

हिरण्यगर्भो भगवान् ब्रह्मा कनकाण्डजः; वेदार्थवेदिनः तं भगवतो तृतीयं रूपं प्राहुः।

हिरण्यगर्भःHiraṇyagarbha
हिरण्यगर्भः:
Karta (कर्ता/Subject)
TypeNoun
Rootहिरण्यगर्भ (प्रातिपदिक; हिरण्य+गर्भ)
Formपुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; षष्ठी-तत्पुरुषः (हिरण्यस्य गर्भः)
भगवान्the Blessed/Lordly
भगवान्:
Karta (कर्ता/Subject)
TypeAdjective
Rootभगवत् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; विशेषण (honorific adjective)
ब्रह्माBrahmā
ब्रह्मा:
Karta (कर्ता/Subject)
TypeNoun
Rootब्रह्मन् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; नाम (proper noun)
वैindeed
वै:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Rootवै (अव्यय)
Formनिपात/particle; अवधानार्थ/निश्चयार्थ (indeed)
कनकाण्डजःborn from the golden egg
कनकाण्डजः:
Karta (कर्ता/Subject)
TypeNoun
Rootकनकाण्डज (प्रातिपदिक; कनक+अण्डज)
Formपुंलिङ्ग, प्रथमा, एकवचन; षष्ठी-तत्पुरुषः (कनकस्य अण्डजः)
तृतीयम्third
तृतीयम्:
Karma (कर्म/Object)
TypeAdjective
Rootतृतीय (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; विशेषण (qualifies रूपम्)
भगवत्-रूपम्the form of the Lord
भगवत्-रूपम्:
Karma (कर्म/Object)
TypeNoun
Rootभगवत्+रूप (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन; षष्ठी-तत्पुरुषः (भगवतः रूपम्)
प्राहुःthey have declared
प्राहुः:
Kriya (क्रिया/Verb)
TypeVerb
Rootप्र+अह् (धातु)
Formलिट् (Perfect), प्रथमपुरुष (3rd person), बहुवचन; परस्मैपद
वेदार्थवेदिनःknowers of the meaning of the Veda
वेदार्थवेदिनः:
Karta (कर्ता/Subject)
TypeNoun
Rootवेदार्थवेदिन् (प्रातिपदिक; वेद+अर्थ+वेदिन्)
Formपुंलिङ्ग, प्रथमा, बहुवचन; तत्पुरुष-समास (वेदस्य अर्थं वेदन्ति ये)

Narrator/Sūta-like purāṇic voice (teaching the doctrine of divine manifestations)

Primary Rasa: shanta

Secondary Rasa: adbhuta

H
Hiraṇyagarbha
B
Brahmā
B
Bhagavān

FAQs

It presents creation as a manifestation of Bhagavān: even Brahmā (Hiraṇyagarbha) is not independent but a divine form arising from the Supreme, implying the Self behind the cosmos is one governing reality.

No direct technique is taught in this verse; it supplies the contemplative basis for Yoga—meditating on Īśvara as the source of Hiraṇyagarbha and the cosmic order, a foundation later aligned with Pāśupata-oriented devotion and discipline in the Kurma Purana.

By grounding Brahmā’s creative power in Bhagavān, the verse supports the Kurma Purana’s non-sectarian synthesis: the supreme Īśvara (understood through both Śaiva and Vaiṣṇava lenses) manifests the creator and sustains cosmic functions without contradiction.