Introduction
The Haṃsa Upanishad classified in Shukla yajurveda is a dialogue between Sage Gautama and Sanatkumara. The Sage asks Sanatkumara to guide him and give him the knowledge by which he can obtain knowledge of Brahmavidyā. Sanatkumāra replied that he will share the knowledge which was told to Parvati by Lord Shiva. He goes on to explain the true nature of Haṃsa and Paramahaṃsa for the benefit of a brahmacārin (a seeker of Brahman), who has his desires under control, is devoted to his guru and always contemplates on Haṃsa(self), and realizes the paramahamsa. It (Haṃsa) is permeating all bodies like fire (or heat) in all kinds of wood or oil in all kinds of gingelly seeds.
Method
The rishis who investigated the breath thoroughly found that human beings normally breathe about 21,600 times each twenty-four hours. During their meditation, they found the breath constantly repeating the mantra: So on the inhalation and Ham on the exhalation. Along with each breath the mind becomes calmer, the consciousness begins to transcend, grows with each breath. With each breath, chanting the so'haṃ mantra, one is aware of “I am That”. It is the connection to the source. It is an experience that we are part of the source. In Patanjali Yoga sutra, he says “tasya vācakaḥ praṇavaḥ’ PYS.1.27. The supreme is represented by the sound OM. By chanting so'haṃ, one is able to connect with that supreme sound, Om. The practitioner is able to transcend from the individual consciousness- I, connecting to the supreme consciousness, and realizing the Satchitananda within himself.
Discussion
The word "Haṃsa” has manifold meanings according to different standpoints. It is composed of Ham (or Aham) and Sa (ha), which mean "I" (am) "that". It is recognising that one is part of the higher consciousness. When Haṃsa which is the manifestation of Prāṇa is applied to the human breath, we exhale with Ha and inhale with Sa. It is also called Ajapa-Gāyatrī. Haṃsa is also the mystical bird, which can drink only milk leaving aside the water, bringing about the discrimination quality in one.
The Haṃsa (the individual soul) is said to have eightfold vṛttis. These are: The inclination (in a person) to virtuous actions, need to sleep, laziness, etc, the inclination to cruelty, to sins, to sensual sport, the desire of walking, desire of lust, the desire of amassing money, the indifference to material pleasures. The practitioner has to recognise the different vrittis and transcend and progress in his Path to realize the Paramahaṃsa.
The Haṃsa Upanishad gives us the technique of Haṃsa dhyana which helps us to internalize consciousness and to experience the true nature of oneself , our true being.
There are two processes or levels of experience; one process is becoming and the other is being. We all go through the process of becoming. We have a goal, an aim, in front of us, and we set our sights on it and work towards its fulfillment. We reach our goal, through sadhana, effort, determination, dedication, devotion and conviction.
The other state is being, in which we experience what we are. An understanding of this state develops after we have become that. The technique of Haṃsa dhyana aims at developing awareness of the state of being, by taking us through a process of observation and awareness of the deeper ahamkara aspects of life.
The aspect of our personality which we try to harmonize through the technique of hamsa dhyana is the ego, ahamkara. Ego identity, 'I' identity, is positive and also negative. When this 'I' identity manifests in the form of a negative energy or force, then we become bound to the manifest, sensory world. When the 'I' identity manifests in a positive way, then we become free from the bondage of the gross, material universe and discover the true nature of the ego.
The true nature of the ego is living with absolute awareness of actions and reactions, living without struggling with the three gunas, the three qualities or attributes, that govern our life, living in harmony with the cosmic energies. It is the realization of the positive aspect of ego which is the purpose and aim of hamsa dhyana.
The Haṃsa Upanishad gives the technique of Ajapa-japa. in which breath awareness with a mantra is developed. Mantra or sound vibration is the backbone of this technique. Through the use of mantra, we awaken the dormant areas of our psychic personality, thus expanding the mind and freeing up the energies which are at present contracted and not fully active.
There should be continuous awareness of the ingoing and outgoing breath and So'haṃ, Breathe in with So and breathe out with Ham; this makes one round. So'haṃ indicates the complete circuit of introspection upon the ingoing and outgoing breath. Now in the second stage, the process is reversed. We introspect upon Ham while exhaling and upon So while inhaling. One needs to be conscious of Haṃso throughout. Ham is the introspective sound vibration of the outgoing prana and So of the ingoing prana. In the next stage, there is a continuity, So merging with Ham and Ham merging with So, making an endless circle of sohaṃsohaṃsohaṃ . . . one needs to prolong the vibrations of So and join them with those of Ham. There is no pause in the breath; inhalation follows exhalation and exhalation follows inhalation. Thus alternately introspecting on So'haṃ or Haṃso without any break. With continuous practice, one can Feel the mind calming down, thoughts slowing down. Again after some time one starts the endless circle of Sohamsohamsohamso . . . At the end of the practice one feels completely at peace and rest. One feels the Joy, peace, calmness and auspiciousness.
Through the practice of haṃsa dhyana, a stage of integration is reached wherein the different levels of the personality, instinctive, emotional, mental and psychic, are able to function and coordinate harmoniously. The fragmented aspects of the human personality, which hinder and limit the creative potential, are gradually unified and reinforced, creating more positive channels of expression. In this way the practice unfolds a new vision of oneself, an experience of internal unity and self-acceptance which is not affected by external changes or influences.
The poet yogi Kabir has spoken of ajapa japa as the ultimate meditative practice. He says,
Aisa jaap japo man layee,
So'haṃ So'haṃ surta gaayee,
Chhah sau sahasa ikison jaap,
Anahad upje aapahin aap.
Absorb your mind in japa in such a way that your memory and mind ever sings So'haṃ, So'haṃ. The daily japa of twenty-one thousand and six hundred mantras produces spontaneously anahad nada, the unstruck sound, the unlimited sound, the divine sound.
Practice of ajapa japa (japa of the mantra So'haṃ with the breath) and pranayama also help to hear the nada. Absorbed in this music of the soul, the mind does not run after sensual objects; it makes one deaf to all external sounds. With regular Abhyasa one begins to hear the Anahata Nada. The imperative quality to hear anahata nada is purity of heart.
The heart is naturally pure; it is made up of the sattvic portion of the five elements, but like the pure waters of a lake, its purity and transparency are ruffled and muddled with our crude and earthly attractions and repulsions. Thus the free passage through which the vibrations of the nada are streaming forth is blocked, and like the clogged and roughly handled reeds of a harmonium, it begins to emit discordant notes of envy and anger, hatred and censure. Due to this we are not able to connect with the Atman within us. Therefore, it is important to keep our heart pure, so that we recognise the hamsa (atman) within us and the Journey to the Paramahaṃsa (Brahman) is facilitated.
Conclusion
There are different techniques in Yoga where a Sadhaka can realize the Supreme, Brahman. The So'haṃ dhyana is a technique of Ajapa sadhana, where through the dhyana on the breath synchronizing it with the japa of So'haṃ (recognising that we are part of the supreme - I am that) , one is able to transcend from the Annamaya kosha, integrating the different personality and ultimately realize that one is part of the Paramahaṃsa, the supreme consciousness.
Sri Ramana Maharishi says on So'haṃ: Vigraha naham, indriya naham, vrittiya naham, kutaham soham, kutaham soham. Meaning: I am not this body, I am not these sensations. I am not these thoughts. Who I am? I am ‘That’.
By,
Vijaya Hariharan
YogaBharati