Hamsa
Upanishad
Om ! That (Brahman) is infinite, and this
(universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
1. Gautama addressed Sanatkumara thus: “O Lord, thou art the knower of
all Dharmas and art well versed in all Shastras, pray tell me the means
by which I may obtain a knowledge of Brahma-Vidya.
2. Sanatkumara replied thus: “Hear, O Gautama, that Tattva as expounded
by Parvati after inquiring into all Dharmas and ascertaining Shiva’s
opinion.
3. This treatise on the nature of Hamsa which gives the fruit of bliss
and salvation and which is like a treasure to the Yogin, is (a) very
mystic (science) and should not be revealed (to the public).
4. Now we shall explain the true nature of Hamsa and Paramahamsa for the
benefit of a Brahmacharin (a seeker after Brahman or celibate), who has
his desires under control, is devoted to his guru and always
contemplates (as) Hamsa and realise thus: It (Hamsa) is permeating all
bodies like fire (or heat) in all kinds of wood or oil in all kinds of
gingelly seeds. Having known (It) thus, one does not meet with death.
Having contracted the anus (with the heels pressed against it), having
raised the Vayu (breath) from (Mula) Adhara (Chakra), having made
circuit thrice round Svadhisthana, having gone to Manipuraka, having
crossed Anahata, having controlled Prana in Visuddhi and then having
reached Ajna, one contemplates in Brahmarandhra (in the head) and having
meditated there always ‘I am of three Matras’, cognises (his Self) and
becomes formless. The Sisna (penis) has two sides (left and right from
head to foot). This is that Paramahamsa (Supreme Hamsa or Higher Self)
having the resplendence of Crores of suns and by whom all this world is
pervaded.
If (this Hamsa which has Buddhi as vehicle) has eight-fold Vritti. (When
it is) in the eastern petal, there is the inclination (in a person) to
virtuous actions; in the south-eastern petal, there arise sleep,
laziness, etc., in the southern, there is the inclination to cruelty; in
the south-western, there is the inclination to sins; in the western,
there is the inclination to sensual sport; in the north-western, there
arise the desire of walking and others; in the northern, there arises
the desire of lust; in the north-eastern, there arises the desire of
amassing money; in the middle (or the inter-spaces between the petals),
there is the indifference to material pleasures. In the filament (of the
lotus), there arises the waking state; in the pericarp there arises the
Svapna (dreaming state); in the Bija (seed of pericarp), there arises
the Sushupti (dreamless sleeping state); when leaving the lotus, there
is the Turya (fourth state). When Hamsa is absorbed in Nada (spiritual
sound), the state beyond the fourth is reached. Nada (which is at the
end of sound and beyond speech and mind) is like a pure crystal
extending from (Mula) Adhara to Brahmarandhra. It is that which is
spoken of as Brahma and Paramatman.
(Here is the performance of Ajapa Gayatri is given): Now Hamsa is the
Rishi; the metre is Avyakta Gayatri; Paramahamsa is the Devata (or
presiding deity) ‘Ham’ is the Bija; ‘Sa’ is the Sakti; So’ham is the
Kilaka (wedge). Thus there are six. There are 21,600 Hamsas (or breaths)
in a day and night. (Salutation to) Surya, Soma, Niranjana (the
stainless) and Nirabhasa (the universeless). Ajapa mantra. (May) the
bodiless and subtle one guide (or illuminate my understanding). Vaushat
to Agni-Soma. Then Anganyasas and Karanyasas occur (or should be
performed after the Mantras as they are performed before the Mantras) in
the heart and other (seats). Having done so, one should contemplate upon
Hamsa as the Atman in his heart. Agni and Soma are its wings (right and
left sides); Omkara is its head; Ukara and Bindu are the three eyes and
face respectively; Rudra and Rudrani (or Rudra’s wife) are the feet
Kanthata (or the realisation of the oneness of Jivatma or Hamsa, the
lower self with Paramatman or Paramahamsa, the Higher Self) is done in
two ways (Samprajnata and Asamprajnata).
After that, Unmani is the end of the Ajapa (Mantra). Having thus
reflected upon Manas by means of This (Hamsa), one hears Nada after the
uttering of this Japa (Mantra) a crore of times. It (Nada) is (begun to
be heard as) of ten kinds. The first is Chini (like the sound of that
word); the second is Chini-Chini; the third is the sound of bell; the
fourth is that of conch; the fifth is that of Tantiri (lute); the sixth
is that sound of Tala (cymbals); the seventh is that of flute; the
eighth is that of Bheri (drum); the ninth is that of Mridanga (double
drum); and the tenth is that of clouds (viz., thunder). He may
experience the tenth without the first nine sounds (through the
initiation of a Guru). In the first stage, his body becomes Chini-Chini;
in the second, there is the (Bhanjana) breaking (or affecting) in the
body; in the third, there is the (Bhedana) piercing; in the fourth, the
head shakes; in the fifth, the palate produces saliva; in the sixth,
nectar is attained; in the seventh, the knowledge of the hidden (things
in the world) arises; in the eighth, Para-Vak is heard; in the ninth,
the body becomes invisible and the pure divine eye is developed; in the
tenth, he attains Para-Brahman in the presence of (or with) Atman which
is Brahman. After that, when Manas destroyed, when it which is the
source of Sankalpa and Vikalpa disappears, owing to the destruction of
these two, and when virtues and sins are burnt away, then he shines as
Sadashiva of the nature of Sakti pervading everywhere, being effulgence
in its very essence, the immaculate, the eternal, the stainless and the
most quiescent Om. Thus is the teaching of the Vedas; and thus is the
Upanishad.”
Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Here ends the Hamsa Upanishad belonging to the Sukla-Yajur-Veda. |