SPIRITUAL HAMSAVATARA OF VISHNU, HAMSA YOGA FOR
MUKTI AND HAMSADHWANI AS SWAN’S SONG
[Compilation from various E-mails, the article on Hamsayoga by
David Frawley and Maha Narayana
Upanishad by N.R. Srinivasan for a discourse at Sri Ganesha Temple, Nashville,
January 2020]
Srimad
Bhagavata says Hamsa is one of the avatar of Vishnu in Krita Yuga, and this is
when he instructed sages like Sanaka. Hamsa is a swan like mythical bird,
inhabiting the Manasa Lake in the Himalayan Heights, that is regarded as a celestial being, symbolizing
purity, freedom, wisdom, and salvation. In the Vedas, it is the vehicle for the
divine physician, the Asvins, and is reputed to be capable of separating the
Soma juice from the water, when the two fluids are mixed up. In the Puranic
period, it became the mount of Brahma, Sarasvati, and Brhmaani. It is a popular
mount for Vishnu deities in Brahmotsava temple tradition.
Hamsa
also refers to the universal spirit or individual Self. In the Ajapaajapa Gaayatri articulation, the
soul is constantly engaged in articulating “ham” and “sa”, during
breathing out and breathing in respectively.
Interestingly
Sa and Ha are the last two alphabets of the Sanskrit Language of 48
alphabets. Lord Krishna says in Bhagavad Gita that among alphabets he is “Aa” (aksharaanaam akaaarosmi). If it is so he
is also “Ha” the last letter pervading all the 48 alphabets.
The phrase "swan song" in English
is a reference to an ancient belief that the Mute Swan (Cygnus Color) is
completely mute during its lifetime until the moment just before it dies, when
it sings one beautiful song!
The white swan, with its long, graceful
neck, is among the most beautiful of birds. The swan is mostly silent through
its life. It floats quietly on the water, unable to sing sweet songs like most
other birds. In ancient times, however, people believed that the swan was given
a special gift of song at the end of its life. They believed a swan sings a
most beautiful song just before it dies.
The ancient Greek philosopher Socrates
more than 2,300 years ago explained that
the swan was singing because it was
happy. The bird was happy because it was going to reach the abode of Apollo
after death and serve the Greek god Apollo. Swans were holy to Apollo, the god
of poetry and song. So also Swan is favorite of Brahma, Vishnu and Sarasvati, enjoying her
music from her lute while humming with it.
The story of the swan’s last song finds
a place in the works of other writers, including the early English writers
Chaucer and Shakespeare. And, the expression "swan song" has long
been a part of the English language. At first, "swan song" meant the
last work of a poet, musician or writer. Now, it means the final effort of any
person. Someone’s swan song usually is also considered that person’s finest
work. Indeed in Hindu Vedanta if a person dies chanting Om with the melodious
spiritual Vedic intonation he is sure to reach the Supreme abode and is
completely liberated from the miseries of the world as per divine assurance in
Bhagavad Gita:
Om ityekaksaram brahma vyaharan mam
anusmaran |
yah prayati tyajan deham sa yaati
paramaam gatim || Gita 8-13 ||
After
being situated in this Hamsayoga practice and vibrating the sacred syllable Om,
the supreme combination of letters, if one thinks of the Supreme Personality of
Godhead and quits his body, he will certainly reach the spiritual planets.
Hindu
sages have christened music as “Naadayoga” dedicating it to the Supreme
“Naadabrhama”. Naadoepaasanayaa devaa
brahma-vishnu-maheshwarah | Bhaav- yantyupaaseetaa noonam yasmaadete
tadaatmikaah —The Trinities Lord Brahma, Vishnu and Shiva are worshipped by
worshipping ‘Naada’ which is the basis of Gandharvaveda. Hindu music allied itself with religion and
spiritual values from the very early Vedic period. Celestial beings, Gandharvas
are believed to be engaged in dance and music. Samaveda has been considered to be the
origin of Indian music. The three basic notes of Vedic chanting are the
fundamental notes of Indian music—Udaatta, Anudaatta and Svarita. These three
notes developed later into seven in Samaveda, as Sapta Swaras. Being connected to the sounds of various
animals and birds the seven notes are said to strike harmony with nature. From
the Sapta Swaraas (the seven notes) are formed the 72 Melakarta raagaas or
Janaka Raagaas (parental scales). And from these have developed countless
musical modes called Janya Raagaas.
s have compositions in this raga. What made
Ramaswamy Dikshitar to invent this raga (Melody)? He should have been inspired both by the
Vedic origin of Carnatic Music described above and Greek philosophy of Swan’s
song. But he made it as the raga for invocation song dedicating it to Lord Ganesha, the most popular
deity who is propitiated before starting any human
activity, though this could have been most appropriate to dedicate to Goddess Sarasvati with her lute of universal
appeal and charm. Of course where spiritual thinking ends in other faiths spiritual thinking just
starts in Vedanta! So the farewell song became the invocation song in Carnatic
Music!
There are many yogas in Indian
Astrology and Hamsa yoga is one of them. It is one of the Pancha Mahapurusha
yogas. In Vedic astrology Jupiter in
Kendra (Central) or Trikona (Trine) houses in any sign , is always considered
good. Hamsa yoga is just a sub-rule of this theory and it has to be better
because Jupiter in own or exalted sign has to be better than in other signs.
The word Hamsa means “Swan”,
symbol representing the purity of the soul. “Yoga” means combination.
The first rule to be followed in the
classification of yogas is that the purity of the yoga. Technically there may
be yoga formation but it will not give hundred percent results if there is some
kind of dosha (blemish) attached to the yoga. What does the Hamsa yoga signify?
The yoga signifies a handsome person of Medium height (between five feet eight
inches to five feet eleven inches) white or wheat complexion, with a
well-developed or muscular body and of soft speech and general respectability.
He or she will be a leader of men with ability to command. Will lay the
foundation of an organization or institution and will be law abiding and a
benefactor of people. May have a strong religious inclination and if in a
religious order will rise in the administration of the order.
A pure Pancha Mahapurasha Yoga is rare
to find without blemish. Even if Jupiter is not connected to any malefic by
conjunction or aspect there can be inherent blemish such as Jupiter in own
house in 7th or 10th in Sagittarius or Pisces for a Gemini ascendant but
Jupiter being a badhak (hindrance) for Gemini there is a slight blemish. The
same is the case for a Virgo ascendant. The blemish will be more in 7th than in
10th. The general rule for Hamsa yoga is that Jupiter should be in a Kendra in
own house or in exaltation. Therefore for a blemish free Jupiter is to be in
Pisces ascendant in 1st or 10th or for Sagittarius ascendant in 1st or 4th or
for a Libra ascendant in 10th in cancer or for an Aries ascendant in 4th or in
the 7th for a Capricorn ascendant or in the first for a cancer ascendant.
Please find below an interesting
astrological review of Sri Rama’s life by an expert astrologer that was
turbulent despite Hamsa Yoga;
“Lord Ramchandra had Cancer ascendant
with Moon in the first house with exalted Jupiter and therefore moon is in own
house with exalted Jupiter forming not only Hamsa yoga but a Gajkesari yoga
with Moon. Mars is exalted in 7th Capricorn forming Ruchak yoga and Saturn in
4th in Libra forming Sasha yoga and Sun and Mercury in the 10th in Aries where
Sun is exalted and Venus exalted in Pisces in 9th aspect by Jupiter forming
Bhagya yoga. Yet having so many yogas Rama could not escape the consequences or
the trials and tribulation, a human is likely to face. Mars in 7th gave Kuja
dosha in married life and separation despite a powerful Jupiter aspect in his
7th house. His wife was loyal and virtuous but a victim of circumstances. In
planetary war Jupiter is always defeated in war with Mars despite the Hamsa
yoga and Chandra Mangala and guru Mangala yogas. The signification of 7th
besides marriage also signifies war and he spent a long time fighting wars. The
exalted opposition of the Sun with Saturn caused a friction with his father
which caused him to go to exile. Traditionally Sun is the father and Saturn is
the son. Many other things in this
horoscope or other horoscopes like Emperor Akbar which have Pancha Mahapurusha
Yogas can be explained by Vedic Astrology…..”
Shiva-yoga
is a technique of opening the third eye. The third eye is an enigmatic organ
having a universal mythological history. It is the middle eye of Shiva; it is
the eye of Horas of Egyptian tradition, it is the horn of the unicorn. The
third eye is an organ apparently dormant but innately acquired by mankind whose
awakening is the birth right of every individual. It is an organ of inner
vision which embraces eternity, while the two physical eyes look before seeing
neither the past nor the future.
In
Yoga-Shastra the pineal gland is spoken of as the third eye, the function of
which takes place through the middle of the forehead. This third eye or the
pineal gland is atrophied in man; the whole process of Shiva-yoga is directed
to the awakening of this dormant pineal gland. It is a rudimentary organ in
most people but it is evolving though slowly. It is possible to quicken its
evolution into a condition in which it can perform its function of apprehending
events comprehensively to give personal access to wisdom. That is why we are
always reminded by the Guru to focus on the middle of the eyebrow while
meditating repeatedly stressed in Upanishads.
Siva
Yoga refers to:
- Mahamandaleshwar Swami Shankarananda (Shiva Yoga) (born 1942), an American-born guru
- Siva Yoga Nayaki, consort of the deity of the Tirupperunturai temple in India
- Siva Yoga, term used by a Yogic Guru in the Tamil Shaivite legend of Patanjali, a compiler of Yoga Sutras in the 2nd Century BCE
- Shiva yoga, a practice described in the Tirumandhiram, a Tamil poetic work written in the 5th century CE
Kannadigas believe Basaveswara was the
originator of Shiva Yoga. Shiva-yoga consists of five aspects namely,
Shiva-jnana, Shiva-bhakti, Shiva-dhyana, Shiva-vrata and Shiva-puja. Shiva-yoga
and Shiva-puja are synonymous, so Shiva-yoga contains four elements namely,
knowledge, devotion, meditation and conduct – all pertaining to Shiva. Shiva-yoga
is integral in the sense that it comprises within itself Jnana-yoga,
Bhakti-yoga, Karma-yoga and Raja-yoga.
“If there were not”, says the Taittiriya
Upanishad, “this all-encompassing ether of delight of existence in which we
dwell, none could live”. The world-process then is not a chaos as the
materialist holds but a fairly charming cosmos as the mystic observer.
“Creation springs from one glad act of affirmation, the everlasting yea,
perpetually uttered within the depths of the Divine Nature …… the whole
creation is the play of the Eternal Lover, the living, changing, growing
expression of God’s love and joy”. It is participation in God’s love and joy,
penetration into the one Infinite Life that is the aim of Shiva-yoga
Of all the organs the eye is the most
enigmatic. It is almost spherical and from an occult point of view it has, like
the earth, a north pole – the optic disc and a south pole – the surface of the
cornea. Dr. Baker, renowned writer on the esoteric knowledge, resembles the eye
to the planet earth. Says he: “The linings of the eye (when it is considered by
analogy to the planet earth) are related to the three lower kingdoms: sclera –
mineral kingdom; choroid – plant kingdom; retina – animal kingdom. In turn, the
rods may be regarded as the representatives of the higher animals and the cones
correlate with the human kingdom. Those few cones gathered in the macular
represent, in this analogy, Man on the path, becoming receptive to extra
systemic light (the energy of monad). The cone cells of the fovea represent the
initiates all responding to the energy or monad from the fovea; the divinity is
seen to rest behind the lens and iris.”
The yoga science long ago affirmed that
the human eyes have hidden potential, that they pour out energy and that this
energy can enhance the words spoken, the look that is directed, the teaching
that is given. In this sense eye is a creative organ. “Every service rendered
to our fellow-men, every glance of compassion, and every act of healing is
accompanied by a release of energy from the eyes”. Recently Dr. Oscar Brunner
has discovered an instrument which enables him to measure something of the
energies given off by the human eyes. He proves that not only is this energy
very real, but that in any creative act like the painting of a picture or the
chiseling of a statue, the energies peculiar to the artists are incorporated in
the work of art being produced. His device has been able to measure the energy
output of a particular artist in biometric degrees. It is needless to say that
he is qualified to analyze the creative energies in this way of many famous
people.
That the human eyes pour out energy
does not come to us as a surprise in view of the fact that they represent part
of the human brain. The eyes, in fact, contain the optic nerves which are
themselves the prolongation of the brain and they can be observed with the help
of an ophthalmoscope as white discs on the back of the eye at the level of the
retina. When the brain radiations are measured, with an electroencephalogram,
it is no wonder to measure the energies given off by the eyes as part of the
diencephalon.
This knowledge about the inner working
of the eye is of vital importance because it is concerned with the opening of
the third eye. The functioning of the third eye requires an intake of energy
through the brow chakra which is connected with the pineal gland in the Sahasraara
chakra through the optic thalamic nerve. Like all eyes, the third eye requires
a lens in order to focus the images with which it is concerned. The lens for
the third eye is in front of the forehead and is constructed within the
periphery of magnetic aura. The Linga which is placed at the palm of the left
hand for gazing serves the purpose of a lens which increases magnetic aura for
the opening of the third eye.
With the above explanation please go
through what David Frawley, Vamadeva acharya
a renowned Vedanti and Yoga master has to say in his exposition on Hamsa Yoga is
Shiva Yoga:
“Shiva Yoga and Hamsa
The Hamsa is one of the key concepts in Vedic, Yogic and
Tantric thought. Along with the Kundalini, it holds many secrets of deeper Yoga
practices. Indeed without understanding the Hamsa, the Kundalini force cannot
likely be properly developed or understood.
The Hamsa as a bird is portrayed in
later Sanskrit literature as a swan, which is a symbol for Prana and the inner
Self that is the highest Prana. The Hamsa in Puranic thought is the vehicle for
Lord Brahma, the Creator, and his consort Sarasvati Devi as the bringers of
knowledge. Yet Hamsa has other meanings and there are many forms of Hamsas back
to the Rigveda where the Hamsa is primarily a solar symbol, the bird of light.
Hamsa is also the shyena, the hawk or falcon that steals the Soma and takes it
up from the Earth to enjoy it in the freedom of the highest Heaven.
The Hamsa in Tantric thought represents
the individual soul or Jiva, whose life is governed by the breath, and all the
dualities of body and mind that arise from it. This is because Ha and Sa are
the natural sounds of the breath through inhalation and exhalation. Many forms
of Pranayama follow these sounds accordingly.
Yet at a higher level beyond duality,
Ha and Sa are the natural sounds of the Self, which is the inner breath of
awareness, the unitary Prana that is Self-existent and immortal. Ha is the Self
as I (aham) and Sa is the Self as that or the inner Being. Hamsa also refers to
the supreme or Paramahamsa, which is the liberated soul that dwells in the
state of the Supreme Shiva. In this regard, Hamsa teachings are an integral
part of Shiva Yoga and Shiva is also Hamsa. Hamsa as sound and prana vibration
is also Om or Pranava, of which Lord Shiva is the indicator.
Hamsa represents the union of Shiva and
Shakti, which are Ha and Sa, Sun and Moon, Prana and Apana, the incoming and
outgoing vital energies. All dualities, starting with the breath, are a
reflection of the greater two-in-one power of Shiva and Shakti, which gets
divided in the lower worlds.
In terms of Tantric Yoga practices, the
Hamsa represents the Shiva principle just as the Kundalini indicates the Shakti
principle. Hamsa and Kundalini must unite and move together. It is the
Kundalini that carries the Hamsa up the spine. At the same time, it is the Hamsa
or soul energy that turns the Kundalini into a force of spiritual aspiration
and ascent.
As Kundalini is the serpent power or
Shakti of the soul, Hamsa is like the bird or Shiva/Purusha of the soul, whose
two wings are prana and mind. Hamsa is
the Jiva that seeks to fly upward to heaven, the thousand petal lotus of the
head. Together Kundalini and Hamsa are the feathered serpent, or the bird that
flies upward holding the serpent. Yet Kundalini is not always a serpent, it is
sometimes a bird, the Hamsa itself. Similarly, the Hamsa is not always a bird;
sometimes it is also a serpent. Both serpent and bird indicate electrical and
ascending energy. The Hamsa is an extension or expansion of the bindu or the
point-focus in its movement and expansion. Yet the Nada or vibratory principle
forms its wings.
Without this soul awakening or Hamsa
Chaitanya, the “consciousness of the Hamsa,” one cannot work with Kundalini
Shakti in a completely harmonious manner. If the Kundalini moves without the
Hamsa, it is likely to disturb our physical and subtle bodies. It is Shakti
without Shiva. First one must awaken the Hamsa in order to effectively awaken
the Kundalini, though both tend to manifest together. This means to awaken as
an individual soul in its perennial pursuit of the Godhead.
The Hamsa is the Jiva or individual
soul that must take its journey back through the chakras guided by Shakti, to
realize the supreme Shiva above in the thousand petal lotus of the head. The
Hamsa is propelled in its ascending movement by Nada (vibration), Bindu
(concentration) and Bija (mantras), and energies the Lingas (powers of
stillness) and Yonis (powers of receptivity) along the way. The Hamsa carries
the Soma or nectar of delight (Amrita, Ananda) up from the lower chakras to the
thousand petal lotus of the head, where it can release it in a thousand
streams.
Yet there are several types and colors
of Hamsa, reflecting the cosmic energies that it is working with:
- Nila Hamsa – Dark blue Hamsa, power of electrical energy or lightning, the Vidyut Hamsa, represented by the bija mantra Krim. Here the dark blue is that of a rain cloud from which the streak of lightning arises.
- Suvarna Hamsa – Golden Hamsa, the expansive power of the Sun and the heart, Surya Hamsa, represented by the bija mantra Hrim.
- Shveta Hamsa – White Hamsa, the expansive power of the Moon, the Soma Hamsa, represented by the bija mantra Shrim.
- Rakta Hamsa – Red Hamsa, the ascending force of Fire, Agni Hamsa, represented by the bija mantra Hum.
These different types of Hamsas are
manifestation of the same Hamsa that is the soul in all of its manifestations.
The supreme Hamsa is the liberates soul that is all the Hamsas or all forms of
manifestation.
Hamsa Yoga: Shiva Hamsa Mantras
Hamsa as the sounds of Prana combines
mantra and Prana in various forms of Hamsa Yoga. Hamsa mantras serve to awaken
the inner consciousness and aid the soul in its ascension to Divinity. They are
perhaps unparalleled in this regard. They are commonly used to promote Shiva
awareness, to stimulate the Kundalini, and open the chakras. Below are a few
examples.
- Hamsa – used as the natural sound of the breath, particularly Ham as inhalation through the right nostril and Sa as exhalation through the left; relates to the day or solar breath.
- So’ham – also used as the natural sound of the breath, particularly So as inhalation through the left nostril and Ham as exhalation through the right; relates to the night or lunar breath.
- Hamsa Soham – combines both, and reflects the balanced movement of the unitary prana, through the unity of the Sun and Moon.
- Shivoham – the natural resonance of the prana and mind as “I am Shiva,” the supreme Self-aware Prana.
- Hamsa Soham Shivoham – Combined meaning of “I am he, he am I, I am Shiva.” This is the “Shiva Hamsa mantra.”
- Om Hoomm Hamsa – Adds the fiery mantra Hum with Hamsa as the solar breath to arouse the Kundalini, the Agni HamsaMantra. For example, Om Lam Hum Hamsa stimulates the Kundalini in the root chakra.
- Om Hreem Hamsa Soham Svaha – Mantra to the Supreme Light, uses the solar mantra Hrim and the fire offering mantra Svaha; a Surya or Solar Hamsa mantra. Many other mantras can be added to this. Using the lunar mantra Shrim instead of Hrim, it becomes a Soma or lunar Hamsa mantra.
- Om Hoom Hamsa Soham Svaha – Mantra to the Supreme Light emphasizing Kundalini and Agni; Agni Hamsa mantra.”
Here is the Hamsa Mantra from Vedas found in Mahanaryana
and Katha Upanishads and Vaajasaneyi
Samhita with explanation:
hamsah śuchishadvasurantarikshasat hotaa vedishadatithirduronasat |
nrishadvara-sadrita-sadvyoma-sadabjā gojā Reetajā adrijā ritaṁ brihat ||
nrishadvara-sadrita-sadvyoma-sadabjā gojā Reetajā adrijā ritaṁ brihat ||
That
which is the sun who abides in the clear sky, is the Vasu (the air that moves)
in the mid-region, is the fire that dwells in the sacrificial altar and in the
domestic hearth as the guest, is the fire that shines in men and in the gods,
as the Soul, is the fire that is consecrated in the sacrifice, is dwelling in
the sky as air, is born in water as submarine heat, is born in the rays of the
sun, is the fire that is directly seen as the luminary, and is born on the
mountain as the rising sun—that is the Supreme Truth, the Reality underlying
all. This stanza in jagatī metre is the well-known Hamsa- mantra describing the
Supreme Reality as it appears to the sage who has been illuminated. Its
original place is in the Rigveda IV 40, 5. It is found in the Vājasaneyī Saṁhitā X 24, XII 14,and the Kaṭha
Upaniṣad V2.
The
essence of the Hamsa mantra is contained in the formula haṁ-saḥ which
establishes the identity of the Self in man and the Deity in the sun (Supreme).
Although
in the common usage the word Haṁsa denotes a swan, in religious literature it stands for
the Self, finite as well as Infinite because of their uniqueness and unity.
According
to the interpretation accepted here, the Sun is called Haṁsa because he moves everywhere; his abode is heaven, he is
the animating power of air in the mid-region.
As
the necessary ingredient of a sacrifice in the shape of fire, he dwells in the
sacrificial altar and also in the civil fire to be tended like an honored
guest, as Vaiśvānara he dwells in men and gods.
While
gods like Indra are invisible, the sun is directly visible to all. He rises in
the eastern mountain. His presence is known by the rays and by the submarine
heat of water.
All
these attributes of the sun represent symbolically Brahman and in this context
it is asserted that Brahman is the one source and substratum of all that has
been described by the mantra.
According
to Śaṅkarācārya
the ending phrase informs us that each item described above is but an
appearance of that subtle Reality which is the final cause—Ṛitam
Brihat.
PARAMAHAMSA TITLE
Paramahamsa is a
Sanskrit religious-theological
title of honor awarded to
Sanatana Dharma spiritual teachers who are enlightened. The swan is a symbol of purity and
transcendence in Vedanta. The title literally means "supreme swan,"
and symbolizes spiritual discrimination. The swan is equally at home on land
and on water; similarly, the true sage is equally at home in the realms of
matter and of spirit. To be in divine ecstasy and simultaneously to be actively
wakeful is the paramahansa state; the 'royal swan' of the soul floats in
the cosmic ocean, beholding both its body and the ocean as manifestations of
the same Spirit. The word 'Paramahamsa' signifies one who is Awakened in
all realms. Paramahamsa is the highest
level of spiritual development in which a union with ultimate reality has been
attained by sannyasayoga through
Vedanta Vijnaana.
Paramahamsa
is a Sanskrit word translated as 'supreme swan'. The word is compounded of
Sanskrit parama
meaning 'supreme' or 'transcendent' and Sanskrit hamsa meaning Swan or goose. The prefix parama is
the same element seen in Parameswara, an epithet for GOD. Early English
scholars of Sanmskrit language and religion may have mockingly
translated hamsa as 'goose' in particular, because in English folklore
a goose
(the domesticated type) traditionally denotes foolishness and
irresponsibility. But in Hindu tradition, wild geese, including
swans, are noted for characteristics of discipline, stamina, grace, and beauty.
This is especially said of the
bar-headesd (Anser indicus), whose migratory route from Central
Asia to India and back forces it to fly over the Himalayas
twice a year, a feat which makes it one of the highest flying birds in
the world.
Hamsa may be a religious
pun or allegory with a philosophical meaning. One such etymology suggests that
the words 'aham' and 'sa' are joined to become 'hamsa'; aham is 'I' or
'me' and sa is 'he', together meaning 'I am he'. Here, 'I' refers to the
jivatma or jivatama, the living soul, and 'he' the paramaatman or supreme soul. This relationship reflects of Adbvaita
Philosophy, which advocates the oneness of jivatma and paramatma.
The word aham is common to many Eastern religions. From aham
is derived ahamkara or ego.
Paramahamsa
Parivrajakacharya
The phrase "Paramahamsa Parivrajakaacharya" means Exemplary Wandering Paramhamsa
Guru
The wandering Paramahamsa, studies Vedanta
and is established in the path of Brahman.
He recites Om, he is selfless yet fixed in his Self (soul). He is of pure mind,
detached, learning always. He
is, always reflecting on the meaning of
the Upanishads. He has no attachments to anything, internal or external. No
enmity crosses his mind, he begs food from all classes (varna), he is
happy if he finds something to eat and he is equally happy if he does not.
His hand is his begging bowl,
he looks lean, he wanders alone
for eight months, asserts the text, stays at one place during the monsoons(observance
of Chaturmasya ritual). He
always sleeps on the ground, he does not shave, he avoids cities, he avoids
women, and he looks always distant and concealed.
The Paramahamsa wanderer is rare. He is
the man of the Vedas, whose mind is one with Brahman, he is always
satisfied with whatever he gets, neither respect nor disrespect bothers him,
nor do pleasure or sorrow. He does not pay homage to anything or
anyone, nor does he expect homage from anything or anyone. He endures rebuke, wrath and mockery. He makes
no distinction between the superior and the inferior, he does not perceive
anything as different from himself.
He does not utter Svaha, he is not occupied
with mantras nor tantric rites. Gods are not the subject of his meditation.
The wandering Paramahamsa is, translates Olivelle, "a mass of non-dual
consciousness characterized by being, consciousness and bliss". Ramanujacharya of Vishishtadvaita Philosophy was
one such Paramhamsa Parivrajaka.
Hamsa
Yoga – Very Good Planetary Combination in Hindu Astrology
Hamsa
Yoga is an important planetary combination in predictive astrology. Hamsa yoga
occurs when planet Guru (Jupiter) occupies a Kendra (quadrant) house from
lagna, the ascendant or the first house in the natal chart, which must be in
its own or mulatrikona or exalted sign. Since Jupiter owns two sings,
Sagittarius and Pisces, it attains mulatrikona in Sagittarius but exaltation in
Cancer; and its presence in these signs must be in a Kendra. First, fourth,
seventh or tenth house in the natal chart from the lagna constitutes the
celebrated Hamsa yoga.
The
classical text states that a person having Hamsa yoga will be virtuous, wealthy,
happy, honored by king, devoted to gods, preceptors, teachers and learned
people. He will have sweet voice, will be handsome and will live a long life.
Besides he will be liberal and famous. He will also be of refined taste and
noble temperament. But he would suffer from excess of kapha humor.
In
short, this yoga accrues when Jupiter is in Sagittarius, Pisces or in Cancer
signs place in the first, fourth, seventh or tenth house. According to some
texts, this yoga will be more effective if Jupiter happens to be in cancer,
since it is Jupiter’s exaltation sign. Ownership, mulatrikona and exaltation
signs indicate the potency of the planet in an ascending order.
Jupiter
signifies wealth, learning, justice and moderation. When Hamsa yoga is
indicated in the native’s chart, these aspects or qualities are
accentuated.