{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/tmu/tmu27.htm","path":"hin/tmu/tmu27.htm","source_url":"https://sacred-texts.com/hin/tmu/tmu27.htm","text":"Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914]\nGau\u1e6dama addressed Sana\u1e6dkum\u0101ra thus: \"O Lord, thou art the knower of all \u1e0dharmas and art well versed in all \u015a\u0101s\u1e6dras, pray tell me the means by which I may obtain a knowledge of Brahmavi\u1e0dy\u0101. Sana\u1e6dkum\u0101ra replied thus:\n\"Hear, O Gau\u1e6dama, that \u1e6ca\u1e6d\u1e6dva as expounded by P\u0101rva\u1e6d\u012b after inquiring into all \u1e0dharmas and ascertaining \u015aiva's opinion. 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).\n\"Now we shall explain the true nature of Hamsa and Paramahamsa for the benefit of a brahmach\u0101rin (a seeker after Brahman or celibate), who has his desires under control, is devoted to his guru and always contemplates (as) Hamsa, and realises 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.\n\"Having contracted the anus (with the heels pressed against it), having raised the v\u0101yu (breath) from (M\u016bla) 2 \u0100dh\u0101ra\n[paragraph continues] (chakra), having made circuit thrice round Sv\u0101\u1e0dhishth\u0101na, having gone to Ma\u1e47ip\u016braka, having crossed An\u0101hata, having controlled Pr\u0101\u1e47a in Vi\u015bu\u1e0d\u1e0dhi and then having reached \u0100j\u00f1\u0101, one contemplates in Brahmaran\u1e0dhra (in the head), and having meditated there always 'I am of three m\u0101\u1e6dr\u0101s,' cognises (his Self) and becomes formless. The \u015aisna 1 (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.\n\"It (this Hamsa which has bu\u1e0d\u1e0dhi as vehicle) 2 has eightfold v\u1e5b\u1e6d\u1e6di. (When it is) in the eastern 3 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 interspaces 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 b\u012bja (seed of pericarp), there arises the sushup\u1e6di (dreamless sleeping state); when leaving the lotus, there is the \u1e6durya (fourth state). When Hamsa is absorbed in N\u0101\u1e0da (spiritual sound), the state beyond the fourth is reached. N\u0101\u1e0da (which is at the end of sound and beyond speech and mind) is like a pure crystal extending from (M\u016bla) \u0100dh\u0101ra to Brahmaran\u1e0dhra. It is that which is spoken of as Brahma and Param\u0101\u1e6dm\u0101.\n\"(Here the performance of Ajap\u0101 G\u0101ya\u1e6dr\u012b is given).\n\"Now Hamsa is the \u1e5bshi; the metre is Avyak\u1e6d\u0101 G\u0101ya\u1e6dr\u012b; Paramahamsa is the \u1e0deva\u1e6d\u0101 (or presiding deity) 'Ham' is the b\u012bja; 'Sa' is the \u015bak\u1e6d\u012b; So\u2019ham is the k\u012blaka. 4 Thus there are\nsix. There are 21, 600 Hamsas (or breaths) 1 in a day and night. (Salutation 2 to) Surya, Soma, Nira\u00f1jana (the stainless) and Nir\u0101bh\u0101sa (the universeless). Ajap\u0101 man\u1e6dra. (May) the bodiless and subtle one guide 3 (or illuminate my understanding). Vaushat to Agni-Soma. Then A\u1e45gany\u0101sas and Karany\u0101sas occur (or should be performed after the man\u1e6dras as they are performed before the man\u1e6dras) in the heart and other (seats). Having done so, one should contemplate upon Hamsa as the \u0100\u1e6dm\u0101 in his heart. Agni and Soma are its wings (right and left sides); Omk\u0101ra is its head; Uk\u0101ra and bin\u1e0du are the three eyes 4 and face respectively; Ru\u1e0dra and Ru\u1e0dr\u0101\u1e47\u012b (or Ru\u1e0dra's wife) are the feet kantha\u1e6da (or the realisation of the oneness of j\u012bv\u0101\u1e6dm\u0101 or Hamsa, the lower self with Param\u0101\u1e6dm\u0101 or Paramahamsa, the Higher Self) is done in two ways, (sampraj\u00f1\u0101\u1e6da 5 and asampraj\u00f1\u0101\u1e6da).\n\"After that, Unman\u012b 6 is the end of the Ajap\u0101 (man\u1e6dra). Having thus reflected upon manas by means of this (Hamsa), one hears N\u0101\u1e0da after the uttering of this japa (man\u1e6dra) a crore of times. It (N\u0101\u1e0da) 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 \u1e6dan\u1e6dri (lute); the sixth is that sound of \u1e6d\u0101la (cymbals); the seventh is that of flute; the eighth is that of bheri (drum); the ninth is that of m\u1e5b\u1e0da\u1e45ga (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\na guru). In the first stage, his body becomes chini-chini; in the second, there is the (bha\u00f1jana) breaking (or affecting) in the body; in the third, there is the (bhe\u1e0dana) 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, Par\u0101v\u0101k is heard; in the ninth, the body becomes invisible and the pure divine eye is developed; in the tenth, he attains Parabrahman in the presence of (or with) \u0100\u1e6dm\u0101 which is Brahman. After that, when manas is destroyed, when it which is the source of sa\u1e45kalpa and vikalpa disappears, owing to the destruction of these two, and when virtues and sins are burnt away, then he shines as Sa\u1e0d\u0101\u015biva of the nature of \u015aak\u1e6di 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 Ve\u1e0das; and thus is the Upanisha\u1e0d.\"\n212:1 This word \"Hamsa\" is very mysterious and has manifold meanings according to different standpoints. It is composed of Ham (or Aham) and Sa (ha), which mean \"I\" (am) \"that\". In its highest sense, it is K\u0101lahamsa (or Parabrahman). It is also Brahm\u0101 when he has Hamsa (or swan) as the vehicle or Hamsa-v\u0101hana. When Hamsa which is the manifestation of Pr\u0101\u1e47a is applied to the human breath, we are said to exhale with Ha and to inhale with Sa. It is also called Ajap\u0101-G\u0101ya\u1e6dr\u012b.\n212:2 The different chakras of those that are above the anus, in the genitals, navel, heart, and throat, between the eyebrows and in the head.\n213:1 This is omitted in the Calcutta edition and seemingly makes no sense here.\n213:2 This is how a commentator explains.\n213:3 This refers to the different petals in the heart. Vide the same in N\u0101ra\u1e0da-Parivr\u0101jaka and \u1e0chy\u0101nabin\u1e0du Upanisha\u1e0ds.\n213:4 K\u012blaka means wedge. In the Ajap\u0101 man\u1e6dra 'Hamsa-so\u2019ham', So\u2019ham is the wedge to which the whole man\u1e6dra is fastened.\n214:1 One commentator gives the table for 21,600 thus: 60 breaths make one Pr\u0101\u1e47a; 6 Pr\u0101\u1e47as, one n\u0101di; and 60 n\u0101dis, one day and night.\n214:2 The words are: S\u016bry\u0101ya, Som\u0101ya, Nira\u00f1jan\u0101ya, Nirabh\u0101s\u0101ya. It is with the pronunciation of these words that the different places in the body are touched, viz., A\u1e45gany\u0101sas and Karany\u0101sas are performed. The first word is pointed to the heart with the thumb; the second, to the head, and the third, to the hair of the head. With the last, a kavacha (armour) is made by circling the fingers round the head and then circling one hand over another. This process is carried on again after the pronunciation of Ajap\u0101 man\u1e6dra which follows. Here Soma (moon) is that which is united with Thai or the emblem of the union of the lower and higher Selves. S\u016brya or Sun is the causer of the state of one-ness.\n214:3 As it stands, it means \"the bodiless, the subtle and the guide.\" The original is A\u1e6danu Sukshmam Pracho\u1e0day\u0101t.\n214:4 The three eyes are the two eyes commonly now in use with the Divine eye.\n214:5 Contemplation with an object as seed and the seedless one.\n214:6 A state above manas or when manas is transcended.","title":"Thirty Minor Upanishads: 25. Hamsa-Upanisha\u1e0d of ...","type":"page"}