Wednesday, January 29, 2020

SPIRITUAL HAMSAVATARA OF VISHNU, HAMSA YOGA FOR MUKTI AND HAMSADHWANI AS SWAN’S SONG





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.

Hamsadhwani  is a very auspicious raga, very popular and is prevalent in both Carnatic and Hindustani music, an audavaraga derived from 29th Mela Dhirasankarabharanam. This raga is believed to be invented by Ramaswamy Dikshithar, father of Muthuswamy (Mudduswamy) Dikshitar. There are many kritis in praise of Lord Ganesa in this raga. It is also known as Vighneshwara raga. Almost all composers 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:
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.”
ere vis the hamsa mANTYRA from vedas with exzplantion nalso found vin Mahanarayana anmdHere is the Hamsa Mantra from Vedas found in Mahanaryana and Katha Upanishads  and Vaajasaneyi Samhita with explanation:
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hamsah śuchishadvasurantarikshasat hotaa  vedishadatithirduronasat |  
nrishadvara-sadrita-sadvyoma-sadabjā gojā Reetaj
ā adrijā rita 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 Sahitā X 24, XII 14,and the Kaha Upaniad V2.

The essence of the Hamsa mantra is contained in the formula ha-sa   which establishes the identity of the Self in man and the Deity in the sun (Supreme).

Al­though in the common usage the word Hasa 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 Hasa 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 Śakarācārya the ending phrase informs us that each item described above is but an appearance of that subtle Reality which is the final causeitam 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.