हंसाख्योपनिषत्प्रोक्तनादालिर्यत्र विश्रमेत् । तदाधारं निराधारं ब्रह्ममात्रमहं महः ॥ ॐ पूर्णमद इति शान्तिः ॥ गौतम उवाच । भगवन्सर्वधर्मज्ञ सर्वशास्त्रविशारद । ब्रह्मविद्याप्रबोधो हि केनोपायेन जायते ॥ १॥ सनत्कुमार उवाच । विचार्य सर्ववेदेषु मतं ज्ञात्वा पिनाकिनः । पार्वत्या कथितं तत्त्वं शृणु गौतम तन्मम ॥ २॥ अनाख्येयमिदं गुह्यं योगिनां कोशसंनिभम् । हंसस्याकृतिविस्तारं भुक्तिमुक्तिफलप्रदम् ॥ ३॥ अथ हंसपरमहंसनिर्णयं व्याख्यास्यामः । ब्रह्मचारिणे शान्ताय दान्ताय गुरुभक्ताय । हंसहंसेति सदा ध्यायन्सर्वेषु देहेषु व्याप्य वर्तते ॥ यथा ह्यग्निः काष्ठेषु तिलेषु तैलमिव तं विदित्वा मृत्युमत्येति । गुदमवष्टभ्याधाराद्वायुमुत्थाप्यस्वाधिष्ठां त्रिः प्रदिक्षिणीकृत्य मणिपूरकं च गत्वा अनाहतमतिक्रम्य विशुद्धौ प्राणान्निरुध्याज्ञामनुध्यायन्ब्रह्मरन्ध्रं ध्यायन् त्रिमात्रोऽहमित्येवं सर्वदा ध्यायन् । अथो नादमाधाराद्ब्रह्मरन्ध्रपर्यन्तं शुद्धस्फटिकसङ्काशं स वै ब्रह्म परमात्मेत्युच्यते ॥ १॥ अथ हंस ऋषिः । अव्यक्ता गायत्री छन्दः । परमहंसो देवता । अहमिति बीजम् । स इति शक्तिः । सोऽहमिति कीलकम् । षट् सङ्ख्यया अहोरात्रयोरेकविंशतिसहस्राणि षट् शतान्यधिकानि भवन्ति । सूर्याय सोमाय निरञ्जनाय निराभासाय तनु सूक्ष्मं प्रचोदयादिति अग्नीषोमाभ्यां वौषट् हृदयाद्यङ्गन्यासकरन्यासौ भवतः । एवं कृत्वा हृदये अष्टदले हंसात्मानं ध्यायेत् । अग्नीषोमौ पक्षावोङ्कारः शिरो बिन्दुस्तु नेत्रं मुखं रुद्रो रुद्राणी चरणौ बाहू कालश्चाग्निश्चोभे पार्श्वे भवतः । पश्यत्यनागारश्च शिष्टोभयपार्श्वे भवतः । एषोऽसौ परमहंसो भानुकोटिप्रतीकाशः । येनेदं व्याप्तम् । तस्याष्टधा वृत्तिर्भवति । पूर्वदले पुण्ये मतिः आग्नेये निद्रालस्यादयो भवन्ति याम्ये क्रूरे मतिः नैरृते पापे मनीषा वारुण्यां क्रीडा वायव्ये गमनादौ बुद्धिः सौम्ये रतिप्रीतिः ईशाने द्रव्यादानं मध्ये वैराग्यं केसरे जाग्रदवस्था कर्णिकायां स्वप्नं लिङ्गे सुषुप्तिः पद्मत्यागे तुरीयं यदा हंसो नादे लीनो भवति तदा तुर्यातीतमुन्मननमजपोपसंहारमित्यभिधीयते । एवं सर्वं हंसवशात्तस्मान्मनो हंसो विचार्यते । स एव जपकोट्या नादमनुभवति एवं सर्वं हंसवशान्नादो दशविधो जायते । चिणीति प्रथमः । चिञ्चिणीति द्वितीयः । घण्टानादस्तृतीयः । शङ्खनादश्चतुर्थः । पञ्चमतन्त्रीनादः । षष्ठस्तालनादः । सप्तमो वेणुनादः । अष्टमो मृदङ्गनादः । नवमो भेरीनादः । दशमो मेघनादः । नवमं परित्यज्य दशममेवाभ्यसेत् । प्रथमे चिञ्चिणीगात्रं द्वितीये गात्रभञ्जनम् । तृतीये खेदनं याति चतुर्थे कम्पते शिरः ॥ पञ्चमे स्रवते तालु षष्ठेऽमृतनिषेवणम् । सप्तमे गूढविज्ञानं परा वाचा तथाष्टमे ॥ अदृश्यं नवमे देहं दिव्यं चक्षुस्तथामलम् । दशमे परमं ब्रह्म भवेद्ब्रह्मात्मसंनिधौ ॥ तस्मिन्मनो विलीयते मनसि सङ्कल्पविकल्पे दग्धे पुण्यपापे सदाशिवः शक्त्यात्मा सर्वत्रावस्थितः स्वयंज्योतिः शुद्धो बुद्धो नित्यो निरञ्जनः शान्तः प्रकाशत इति ॥ इति वेदप्रवचनं वेदप्रवचनम् ॥ २॥ ॐ पूर्णमद इति शान्तिः ॥ इति हंसोपनिषत्समाप्ता ॥
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.
haṃsākhyopaniṣatproktanādāliryatra viśramet । tadādhāraṃ nirādhāraṃ brahmamātramahaṃ mahaḥ ॥ oṃ pūrṇamada iti śāntiḥ ॥ gautama uvāca । bhagavansarvadharmajña sarvaśāstraviśārada । brahmavidyāprabodho hi kenopāyena jāyate ॥ 1॥ sanatkumāra uvāca । vicārya sarvavedeṣu mataṃ jñātvā pinākinaḥ । pārvatyā kathitaṃ tattvaṃ śṛṇu gautama tanmama ॥ 2॥ anākhyeyamidaṃ guhyaṃ yogināṃ kośasaṃnibham । haṃsasyākṛtivistāraṃ bhuktimuktiphalapradam ॥ 3॥ atha haṃsaparamahaṃsanirṇayaṃ vyākhyāsyāmaḥ । brahmacāriṇe śāntāya dāntāya gurubhaktāya । haṃsahaṃseti sadā dhyāyansarveṣu deheṣu vyāpya vartate ॥ yathā hyagniḥ kāṣṭheṣu tileṣu tailamiva taṃ viditvā mṛtyumatyeti । gudamavaṣṭabhyādhārādvāyumutthāpyasvādhiṣṭhāṃ triḥ pradikṣiṇīkṛtya maṇipūrakaṃ ca gatvā anāhatamatikramya viśuddhau prāṇānnirudhyājñāmanudhyāyanbrahmarandhraṃ dhyāyan trimātro'hamityevaṃ sarvadā dhyāyan । atho nādamādhārādbrahmarandhraparyantaṃ śuddhasphaṭikasaṅkāśaṃ sa vai brahma paramātmetyucyate ॥ 1॥ atha haṃsa ṛṣiḥ । avyaktā gāyatrī chandaḥ । paramahaṃso devatā । ahamiti bījam । sa iti śaktiḥ । so'hamiti kīlakam । ṣaṭ saṅkhyayā ahorātrayorekaviṃśatisahasrāṇi ṣaṭ śatānyadhikāni bhavanti । sūryāya somāya nirañjanāya nirābhāsāya tanu sūkṣmaṃ pracodayāditi agnīṣomābhyāṃ vauṣaṭ hṛdayādyaṅganyāsakaranyāsau bhavataḥ । evaṃ kṛtvā hṛdaye aṣṭadale haṃsātmānaṃ dhyāyet । agnīṣomau pakṣāvoṅkāraḥ śiro bindustu netraṃ mukhaṃ rudro rudrāṇī caraṇau bāhū kālaścāgniścobhe pārśve bhavataḥ । paśyatyanāgāraśca śiṣṭobhayapārśve bhavataḥ । eṣo'sau paramahaṃso bhānukoṭipratīkāśaḥ । yenedaṃ vyāptam । tasyāṣṭadhā vṛttirbhavati । pūrvadale puṇye matiḥ āgneye nidrālasyādayo bhavanti yāmye krūre matiḥ nairṛte pāpe manīṣā vāruṇyāṃ krīḍā vāyavye gamanādau buddhiḥ saumye ratiprītiḥ īśāne dravyādānaṃ madhye vairāgyaṃ kesare jāgradavasthā karṇikāyāṃ svapnaṃ liṅge suṣuptiḥ padmatyāge turīyaṃ yadā haṃso nāde līno bhavati tadā turyātītamunmananamajapopasaṃhāramityabhidhīyate । evaṃ sarvaṃ haṃsavaśāttasmānmano haṃso vicāryate । sa eva japakoṭyā nādamanubhavati evaṃ sarvaṃ haṃsavaśānnādo daśavidho jāyate । ciṇīti prathamaḥ । ciñciṇīti dvitīyaḥ । ghaṇṭānādastṛtīyaḥ । śaṅkhanādaścaturthaḥ । pañcamatantrīnādaḥ । ṣaṣṭhastālanādaḥ । saptamo veṇunādaḥ । aṣṭamo mṛdaṅganādaḥ । navamo bherīnādaḥ । daśamo meghanādaḥ । navamaṃ parityajya daśamamevābhyaset । prathame ciñciṇīgātraṃ dvitīye gātrabhañjanam । tṛtīye khedanaṃ yāti caturthe kampate śiraḥ ॥ pañcame sravate tālu ṣaṣṭhe'mṛtaniṣevaṇam । saptame gūḍhavijñānaṃ parā vācā tathāṣṭame ॥ adṛśyaṃ navame dehaṃ divyaṃ cakṣustathāmalam । daśame paramaṃ brahma bhavedbrahmātmasaṃnidhau ॥ tasminmano vilīyate manasi saṅkalpavikalpe dagdhe puṇyapāpe sadāśivaḥ śaktyātmā sarvatrāvasthitaḥ svayaṃjyotiḥ śuddho buddho nityo nirañjanaḥ śāntaḥ prakāśata iti ॥ iti vedapravacanaṃ vedapravacanam ॥ 2॥ oṃ pūrṇamada iti śāntiḥ ॥ iti haṃsopaniṣatsamāptā ॥