The Hamsa Upanishad is a Sanskrit text and a minor Upanishad of Hinduism. It is classified as one of the twenty Yoga Upanishads, and attached to the Shukla Yajurveda. The text or parts of the text is a relatively late origin, probably from the 2nd-millennium of the common era, but written before early 17th-century, because Dara Shikoh included it in the Persian translation of the Upanishads as Oupanekhat, spelling it as Hensnad. The Hamsa Upanishad is structured as a disorganized medley of ideas, in the form of a discourse between Hindu sage Gautama and the divine Sanatkumara, on the knowledge of Hamsa-vidya as a prelude to Brahmavidya. The text describes the sound ofOm, its relation to Hamsa, and how meditating on this prepares one on the journey towards realizing Paramahamsa. Several versions of the Hamsa Upanishad exist, of which the Calcutta and Poona editions have been most studied. The layout and some verses vary, but the message is similar. The text is listed at number 15 in the serial order of the Muktika enumerated by Rama to Hanuman in the modern eraanthology of 108 Upanishads. It is also called the Hamsopanishad.
Etymology
According to Paul Deussen, Hamsa in Indian tradition can refer to the migrating "goose, swan or flamingo", and symbolizes the "migrating soul" or reincarnatingsoul. The word Hamsa as a symbolism for Atman and moksha appears in numerous ancient texts of Hinduism. Vogel suggested in 1952, that Hamsa in Hindu texts could be symbolism for goose, rather than swan. Dave, in 2005, stated that the hymns of Rigveda, and verses in Hindu Epics and Puranas mention a variety of birds with the root of hamsa, such as Maha-hamsa, Raj-hamsa, Kal-hamsa and others, most of which relate to various species of swans particularly mute swan, while some refer to geese. Dave's identification is based on the details provided in the Sanskrit texts about the changes in plumage over the bird's life, described voice, migratory habits, courtship rituals and flying patterns. Some Sanskrit texts, states Dave, distinguish between Hamsa and Kadamb, the former being swan and latter as bar-headed goose. Regardless of whether it is goose or swan, the word in the title is symbolism for something that migrates, is transcendent. The text title likely refers to it being a treatise for individual soul, seeking the highest soul.
Contents
The text opens with Gautama asking Sanatkumara to distill the knowledge of all Vedas for him. Sanatkumara states that Shiva pondered over the Vedas and answered the same question from Parvati. It is the knowledge of Yoga, the shrouded mystery of yogins, the path of the Hamsa, which he will share with Gautama. Sanatkumara states this knowledge is meant for those Yoga students who are self-restrained, have abandoned craving for the worldly pleasures and are devoted to learning from a Guru.
The arrival of Hamsa
Breath is sound, states the text, and one that stays in all human bodies all their life, filling them with energy. Hamsa, states Jean Varenne, is the symbolism for Atman.
Chapter 3 of the text describes a tantra process to energize the chakras. With the heels pressed at the anal opening, raise your breathing from the “Muladhara chakra” towards the "Svāḍhishthāna", circumambulate there three times, then raise it to the “Maṇipūraka”. The yogi then raises the breath to the “Anāhata”, cross it and then having placed “prana” in “Viśuḍḍhi”, then lead the breath to “Ājñā”, and contemplate on Brahmarandhra. Thus must the Yogin begin meditating, "The three matras is me". The yogi, asserts the text, should think about the Om reverberation, for that is Brahman, the highest Atman.
Hamsa is an aphorism
Hamsa is part of the aphorism, namely Hamso Hamsa, states the text, where Hamsa is the poet, the Pankti is the meter, the Ham is the bija, Sa representing Shakti, and So'ham is the middle. A yogi experiences 21,606 Hamsas in one full day and night cycle, states the text. The text describes six mantra aphorisms, each starting with Om, and relating to Hamsa.
Hamsa must be meditated upon, states chapter 6 of the Upanishad, in the eight petal in the heart. The bird should be visualized, translated Paul Deussen, with Agni and Soma as his wings, the Om as his head and neck, the Anusvara its beak with eye, Rudra as his one feet and Rudrani the other, Kala as his left side and Agni the right, his sight is set above and is homeless below him. This Hamsa is that Paramahamsa, states chapter 7, that pervades the universe and shines like ten million suns. Each petal of the lotus, which a yogi meditates on, is then mapped to actions of the yogi, in chapter 8 of the text. East facing petal represents noble actions; the petal in south eastern direction denotes sleep and indolence; petal facing south west should remind him of evil actions; the west facing petal of play; the petal facing north-west creates urge to walk and other actions; petal facing north indicates enjoying love and lust; the north east facing petal shows ambition to amass wealth. The center of the lotus flower, asserts the text, represents renunciation. The stamen is indicative of wakeful state; the "pericarp", the outer layer denotes the sleep dreaming state; bija'' of lotus is “sushupti” meaning dreamless sleep; above the flower and leaving the lotus is akin to “Turya” state or the experience of pure consciousness – the "fourth state".
Hamsa has will
The Turya state is reached, states the Upanishad, when the Hamsa within is merged in the reverberation of the Om, not because of Manas, but because of the will of the Hamsa.
Hamsa is music
There are ten stages of "inner nada" which are heard successively as sounds; first "chini", then "chini-chini", third a bell, fourth a "conch" or Shankha, fifth of a "tantiri", sixth like clapping, seventh of a flute, eighth is the music of a "bheri", ninth of "mridangam", and tenth like a "thunder". Ayyangar describes these "inner nada" states to have Tantric meaning, and its explanation is whispered in the right ear of the seeker.
The destination of Hamsa
One must avoid the first nine, states the text, and seek the tenth music because it relates to Hamsa. It is in tenth state where the yogi realizes Brahman, his Atman and Brahman become one, the duality vanishes. The yogi then shines, his doubts destroyed, his desires vanish, calmness, enlightenment, bliss becomes him.
