Shraman Sanskruti Ka Yuga Purush Hiranyagarbh - Book Summary

Here's a comprehensive summary of the provided Jain text, "Shraman Sanskruti ka Yuga purush Hiranyagarbh" by Harindrabhushan Jain:

This chapter, from the "Z_Deshbhushanji_Maharaj_Abhinandan_Granth_012045.pdf," explores the concept and significance of "Hiranyagarbh" within both Vedic and Jain traditions, arguing for a shared ancient origin and highlighting its specific application to Lord Rishabhdev, the first Tirthankar in Jainism.

The Identity of Hiranyagarbh:

The author, Harindrabhushan Jain, begins by establishing that the term "Hiranyagarbh" is present in both Vedic and Jain literature, holding significant prestige in both cultures. He posits that a comparative analysis of the characteristics attributed to Hiranyagarbh in Vedic literature suggests it is not separate from the Hiranyagarbh described in Jain scriptures. This leads to the conclusion that in ancient times, the ancestors of both cultures equally revered Hiranyagarbh without discrimination. The fundamental question addressed is whether Hiranyagarbh is a mythical personality or a real individual, a question deemed highly important for thinkers of Indian history and culture.

The Vedic Perspective:

In the Vedic tradition, "Hiranya" means gold, and "Garbh" signifies the origin or womb.
Brahma is called Hiranyagarbh because he originated from a golden egg ("Hiranyam hemamayandam garbhah utpattisthanamasya").
It is also a name for Vishnu.
The subtle body, the collective consciousness, the vital soul (Pranatma), and the Sutratma are also referred to as Hiranyagarbh.
The Rigveda (10th Mandala) contains a hymn dedicated to Hiranyagarbh, which describes him as the being that emerged before creation and became the sole lord of all beings. He is credited with supporting the earth and the intermediate space. The hymn poses the question of which deity should be worshipped through oblations.
Other verses from the Hiranyagarbh Sukta state that Hiranyagarbh bestows soul and strength, that all deities and humans accept his rule, that he is the sole king of the universe, ruling over both bipeds and quadrupeds. Mountains like the Himalayas and oceans with their rivers are said to proclaim his glory. The cardinal directions are depicted as his arms, and he stabilized both the earth and the sky, creating water in the intermediate space.
Acharya Sayana, a renowned commentator on the Vedas, identifies Hiranyagarbh as the son of Prajapati and Prajapati himself. Sayana's etymology suggests Hiranyagarbh is "Prajapati who is the embryo of the golden egg" or "the Sutratma whose womb contains the golden egg." He is described as having originated from the supreme being desirous of creation before the universe's manifestation.
From the Vedic perspective, Hiranyagarbh appears to be the primordial man or the "Yugapurush" (man of the era) of creation.

The Jain Perspective:

According to Jain belief, Lord Rishabh (Rishabhdev) is addressed as "Hiranyagarbh."
The Harivansh Purana states that during Lord Rishabh's gestation, there was a significant rainfall of gold (Hiranya). Because of this, the deities praised him, calling him Hiranyagarbh.
Acharya Vimal Suri, in his Prakrit work "Paumchariya," also describes this event.
Acharya Jinsen, in the "Mahapurana," describes Rishabhdev's character and states that Kubera (the god of wealth) caused a rain of gold at the time of Rishabhdev's conception to demonstrate his Hiranyagarbh nature to the world.
Pandit Ashadhar, in his commentary on Jin Sahasranam, explains that six months before Rishabhdev's conception, a rain of gold along with jewels began, hence he is called Hiranyagarbh.
Acharya Nemichandra, in his "Pratishtha Tilak," while honoring Rishabhdev's mother, mentions Hiranyagarbh, who satisfies the world with a shower of jewels born of his own merit, and asks who would not worship her for carrying him in her womb.
The Adi Purana and Abhidhan Chintamani list Hiranyagarbh among the many names of Tirthankar Rishabh.
An important point highlighted is that Tirthankar Rishabh's body had a golden complexion. This is why he is referred to as Hiranyavarna (golden-hued), Swarnabha (golden radiance), and Shatakumbhanibha (like the radiance of Shatakumbha gold) in Jin Sahasranam. In the Rishabh Puja within Jain devotional texts, he is also called "Kanchanachhaya" (golden shadow).
Sayana's Vedic etymology of Hiranyagarbh as "Prajapati who was in the form of a golden embryo" is considered fitting for Rishabhdev due to his golden complexion.
The author also references Hastimalla's 9th-century play "Subhadra Natika," which describes the Vijaya Mountain in connection with Hiranyagarbh. The mountain, described as silver-hued, adorns the golden mountain (Meru Parvat) which serves as the auspicious seat for Hiranyagarbh's (Rishabhdev's) first consecration, being bathed by the waters of the Ksheer Sagar (ocean of milk).

Hiranyagarbh in Non-Jain Literature (Srimad Bhagavatam):

The text then explores the presence of Jain concepts in non-Jain literature, specifically mentioning King Nabhiray and Tirthankar Rishabhdev in the Srimad Bhagavatam.
In the Srimad Bhagavatam, the first Jain Tirthankar, Rishabhdev, is considered an avatar of God. The narrative, recounted by Shukadeva to King Parikshit, describes how King Nabhi, son of Agnidhra, had no children.
To obtain a son, Nabhi and his wife Marudevi performed special worship and rituals for Lord Yagnyapurush (Lord Vishnu as the personification of sacrifice).
The officiating priests, during their prayer to the manifested Lord, requested a boon that even if they were unable to remember his names (like "Bhaktavatsala," "Deenabandhu," etc.) during times of falling, stumbling, sneezing, yawning, or during crises like fever or death, they could still utter them.
They humbly explained that their patron, King Nabhi, considered a son his ultimate goal and was worshipping the Lord to have a son like him. They admitted that their invocation of the Lord for this seemingly small task was disrespectful, but requested forgiveness for their ignorance, acknowledging the Lord's impartiality.
In response, the Lord stated that it was difficult to have a son equal to himself, as he was unique. However, to ensure the word of the Brahmins was not false, and considering the Brahminical lineage as his own face, he would incarnate through a partial aspect of himself in the womb of Marudevi, wife of Agnidhra's son Nabhi, as he saw no one else equal to him.
Shukadeva told King Parikshit that the Lord then disappeared after telling this to Nabhi. Subsequently, from Queen Marudevi's womb, the perfect being manifested to reveal the dharma of Digambar ascetics and celibate yogis.
Impressed by his son Sri Rishabhdev's virtues, King Nabhi crowned him and retired to Badarikashrama with his wife Marudevi. There, through rigorous penance and meditative yoga based on ahimsa (non-violence), they merged with the Lord's form.

Conclusion:

The chapter effectively argues that the concept of Hiranyagarbh, a potent symbol of creation and divine origin, is a shared heritage of Vedic and Jain traditions. It specifically identifies Lord Rishabhdev as the Jain "Yugapurush Hiranyagarbh," attributing this title to the auspicious gold rain during his conception and his golden complexion, aligning him with the fundamental qualities associated with Hiranyagarbh in ancient Indian thought. The inclusion of the Srimad Bhagavatam narrative further illustrates the interconnectedness of these cultural narratives and the deep respect given to Rishabhdev even in non-Jain scriptures.