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Twelve Saadhya Ganaas approached Brahma as in the swarupa of Hamsa Once. They were born as the sons of Sadhya and Dharma as twelve yagjnaas viz. Darsha, Paurinamaasa, Brihad Rathantara, Vitti Vivitti, Aakuuti, Kuuti, Vijnaatara, Vijaata and Yajna. Due to the curse of Brahma, they were born as Jitas in the Svayambhuva Manvantara, as Tusitas in the Svarochisha, as Satyas in the Uttama, as Devas named Haris in Tamasa Manvantara and as Vaikuņțhas in the Raivata Manvantara. In the Caksusa Manvantara, they were born as the Devas named Saadhyas out of their own will.
śakune vayaṃ sma devā vai sādhyās tvām anuyujmahe/ pṛcchāmas tvāṃ mokṣadharmaṃ bhavaṃś ca kila mokṣavit/ śruto ‘si naḥ paṇḍito dhīravādī; sādhu śabdaḥ patate te patatrin, kiṃ manyase śreṣṭhatamaṃ dvija tvaṃ; kasmin manas te ramate mahātman/ tan naḥ kāryaṃ pakṣivarapraśādhi; yat kāryāṇāṃ manyase śreṣṭham ekam, yatkṛtvā vai puruṣaḥ sarvabandhair; vimucyate vihagendreha śīghram/
Hamsa Deva! We are the Sadhya Devatas seeking your kind guidance in the context of moksha dharma vishayaas as indeed the moksha tatva maha jnaata and your guidance be of sarva prasiddhi. Mahatma! Your uttama vaani be of sarva prasiddhi. Pahshi Raja! Of the samasta shubha kaaryaacharanaas, do very kindly suggest one unique maarga which could help the jeevikaas be able to tear off samasta bandhanaas as your mahopadesha be of our mahopakaara! Then Hamsa Deva replied:
[hamsa] idaṃ kāryam amṛtāśāḥ śṛṇomi; tapo damaḥ satyam ātmābhiguptiḥ, granthīn vimucya hṛdayasya sarvān; priyāpriye svaṃ vaśam ānayīta/ nāruntudaḥ syān na nṛśaṃsavādī; na hīnataḥ param abhyādadīta, yayāsya vācā para udvijeta; na tāṃ vaded ruśatīṃ pāpalokyām/ vāk sāyakā vadanān niṣpatanti; yair āhataḥ śocati rātryahāni, parasya nāmarmasu te patanti; tān paṇḍito nāvasṛjet pareṣu/ paraś ced enam ativāda bānair; bhṛśaṃ vidhyec chama eveha kāryaḥ, saṃroṣyamāṇaḥ pratimṛṣyate yaḥ; sa ādatte sukṛtaṃ vai parasya/ kṣepābhimānād abhiṣaṅga vyalīkaṃ; nigṛhṇāti jvalitaṃ yaś ca manyum, aduṣṭaceto mudito ‘nasūyuḥ; sa ādatte sukṛtaṃ vai pareṣām/ ākruśyamāno na vadāmi kiṃ cit; kṣamāmy ahaṃ tādyamānaś ca nityam, śreṣṭhaṃ hy etat kṣamam apy āhur āryāḥ; satyaṃ tathaivārjavam ānṛśaṃsyam/’
‘Amrita Bhoji Devataas! As per my reckoning the uttama kaaryaas be of tapasya, indriya samyama, satya bhashana, mano nigraha adi kaaryaacharanaas. Do seek to open up ‘sarva hridhaya grandhis’, and seek to control the priya-apriyas or harsha vishaadaas alike. May not any ‘snaayu’ or nerve be offended especially in the hridaya , nor in any of the ‘marmaavayaas’. Never seek to adapt ‘nishthura vachanas’; yet at the same time never seek to provide ‘adhyaatmika shaastropdashaas’ to neecha maanavaas and have them excited and provoke them to take to such interactive tongue and deed as would hasten them to the process of naraka prapti’. Let this be realized that a ‘vachana rupa baana’ when hurled away and as a result that could work up as a marma bhedi, that ought not to be the vidvan purusha lakshana. On the other hand, if the parusha bhashaa prayoga by others, then in return let there be of a prasannachitta while retaining the kernel of the sadbhaavana from the outer nut of agjnaana. Once there in the jagat be of ‘ninda and aavesha kaaranaas’ and the resultant ‘prajjvalita krodhaaveshaas. Then ‘chitta vikaara dwesha bhavanas’ be instantly regulated with the least shatrubhaava as those be of certain road block removals. Then the resultant egotism and revengeful mind set be transformed to kshama-satya-saralata-and daya.
vedasyopaniṣat satyaṃ satyasyopaniṣad damaḥ, damasyopaniṣan mokṣa etat sarvānuśāsanam/ vāco vegaṃ manasaḥ krodhavegaṃ; vivitsā vegam udaropastha vegam, etān vegān yo viṣahaty udīrṇāṃs; taṃ manye ‘haṃ brāhmaṇaṃ vai muniṃ ca/ akrodhanaḥ krudhyatāṃ vai viśiṣṭas; tathā titikṣur atitikṣor viśiṣṭaḥ, amānuṣān mānuṣo vai viśiṣṭas; tathājñānāj jñānavān vai pradhānaḥ/ ākruśyamāno nākrośen manyur eva titikṣataḥ,ākroṣṭāraṃ nirdahati sukṛtaṃ cāsya vindate/ yo nātyuktaḥ prāha rūkṣaṃ priyaṃ vā; yo vā hato na pratihanti dhairyāt, pāpaṃ ca yo necchati tasya hantus; tasmai devāḥ spṛhayante sadaiva/ pāpīyasaḥ kṣametaiva śreyasaḥ sadṛśasya ca,vimānito hato ”kruṣṭa evaṃ siddhiṃ gamiṣyati/
The vedaadhyana saraamsha be of Satyabhashana, while satyabhashana saara be indriya samyamana and indriyasamhamana phala be moksha and that be the sampurna shaastropadesha! Hamsarupi Brahma Deva then asserted: Vaani vegata, mano vega, krodha vega, trishna vega, udara vega, jnaanendriya vega, and such prachanada vega sahanatva be the lakshanaas be the Brahmavettaas and Muneeshvaraas.
Then the Hamsarupi Brahma continued His pravachana to Sadhya Ganaas: Among the Krodhi Manshyaas the Akrodha Manushyas be of shreshthata and so be asahanasheelaas to sahana murtis. As akrushamaanaas with foul tongue and filthy expression be not retorted by kshamaasheela manushyaas then too be credited to the account of punya in the balance sheet. ‘Prateekaara maanasikata’ if reciprocted with ‘manoprita charya’, then that be the true reflection of mahatmya devatva. Paapakaarana aparaadhatva once replaced by kshama and daakshinya is indeed the step forward parama siddhi praapti.
sadāham āryān nibhṛto ‘py upāse; na me vivitsā na came ‘sti roṣaḥ, na cāpy ahaṃ lipsamānaḥ paraimi; na caiva kiṃ cid viṣameṇa yāmi/ nāhaṃ śaptaḥ pratiśapāmi kiṃ cid; damaṃ dvāraṃ hy amṛtasyeha vedmi, guhyaṃ brahma tad idaṃ vo bravīmi; na mānuṣāc chreṣṭhataraṃ hi kiṃ cit/ mucyamānaḥ pāpebhyo dhanebhya iva candramaḥ, virajaḥ kālam ākāṅkṣan dhīro dhairyeṇa sidhyati/ yaḥ sarveṣāṃ bhavati hy arcanīya; utsecane stambha ivābhijātaḥ, yasmai vācaṃ supraśastāṃ vadanti; sa vai devān gacchati saṃyatātmā/ na tathā vaktum icchanti kalyānān puruṣe guṇān, yathaiṣāṃ vaktum icchanti nairguṇyam anuyujñakāḥ/ yasya vāṅmanasī gupte samyak pranihite sadā, vedās tapaś ca tyāgaś ca sa idaṃ sarvam āpnuyāt/ ākrośanāvamānābhyām abudhād vardhate budhaḥ, tasmān na vardhayed anyaṃ na cātmānaṃ vimiṃsayet/
One’s own self assurance of paripurnata be indeed a prerequisite of parama siddhi prapti as of nothing further to learn or nor nothing more to act upon. That sampurnata swabhava be neither due to self bravado nor of egotism but of ‘atma nirbharata’. That self confidence would emanate from ‘shreshtha purusha satsangatya,, and the antithesis of ‘ trishna bhaava vashatva’, and ‘lobha janita dharmollanghana swartha buddhi’. Indriya samyamana be indeed a moksha dwaara. Thus the Hamsa Rupi Prajapati took the Saadhya ganaas into confidence and stated that ‘manushya yoni’ be considered as the best. This be on the analogy of chandra on the high skies be demonstrating the glitter against the backdrop of black clouds. Similarly, the ‘ paapa mukta nirmala antahkanana dheera purushaas’ be awating the arrival of ‘kaala purusha’ for ‘siddhi praapti’. Those vidvaan purushaas who be of uttama kula sambhutaas like the high rising strong based pillars could be able to express their ‘madhura bhashanaas’ with prasannata and ‘devabhaava prapta sampurnatva’. As those of jealous mindedness might seek to describe the paradosha varana, then they could hardly describe their positive achievements either. On the other hand, those vaani and manas be clean and auspicious, then they would be of paramatma chintana ever and sooner than later their vedaadhyana- tapasya and tyaga be surely rewarded. Thus persons of commonsense be never tempted to take law into their hands and resort to violence.
amṛtasyeva saṃtṛpyed avamānasya vai dvijaḥ, sukhaṃ hy avamataḥ śete yo ‘vamantā sa naśyati/ yat krodhano yajate yad dadāti; yad vā tapas tapyati yaj juhoti, vaivasvatas tad dharate ‘sya sarvaṃ; moghaḥ śramo bhavati krodhanasya/ catvāri yasya dvārāṇi suguptāny amarottamāḥ, upastham udaraṃ hastau vāk caturthī sa dharmavit/ satyaṃ damaṃ hy ārjavam ānṛśaṃsyaṃ; dhṛtiṃ titikṣām abhisevamānaḥ, svādhyāyanityo ‘spṛhayan pareṣām; ekāntaśīly ūrdhvagatir bhavet saḥ/ sarvān etān anucaran vatsavac caturaḥ stanān, na pāvanatamaṃ kiṃ cit satyād adhyagamaṃ kva cit/ ācakṣāhaṃ manuṣyebhyo devebhyaḥ pratisaṃcaran, satyaṃ svargasya sopānaṃ pārāvārasya naur iva/ ādṛśaiḥ saṃnivasati yādṛśāṃś copasevate, yādṛg icchec ca bhavituṃ tādṛg bhavati pūruṣaḥ/ yadi santaṃ sevate yady asantaṃ; tapasvinaṃ yadi vā stenam eva, vāso yathā raṅga vaśaṃ prayāti; tathā sa teṣāṃ vaśam abhyupaiti/
The basic qualification of a vidvan be to withstand criticism as of ‘avamaana be of amritha tulya’ since one’s cool reaction would retort the one who be put to shame and ‘vinaashana’ too. The truism be that persons of ready irritability and anger then the fruits of their satkarmaas as of yagjna kaarya phalita, daana- tapasya-havanaadi shubha kaaryas be quietely devoured by Yama Raja from the Kartaas , since one’s krodhatwa be one’s own shatru. Sadhya Ganaas! Those purushaas whose ‘shareeraavayavaas’ of upastha- udara-hasta paanis and vaani be safe and intact be known as of dharmagjnaas. Those whose mano dhridhta, satya pravartana, indriya samyamana, saralata, daya, dhairya, kshama be ensured- be a ‘nitya swaadhyaayi, para vastu vaanchaa niraadara, ekaanta vaasa ishta nirata’, be well qualified as of ‘urthva gati pradaayaka.’ Just as a calf be enjoying the mother cow’s four nippleful of healthy milk with good appetite, in the same manner, a sadpurusha too be replete with the sudguna sampatti. Indeed what all had been learnt thus far and for ever, there be none of the vastu sampada that could be ever acquired as of Satya Sampada. Then the Hamsa Rupi Brahma stated that having flown all around had been advising manushyaas and devataas alike that there be a singular saadhana viz. Satya or Truthfulness to directly provide a stair case to swarga loka from the ‘nouka’ in the ‘samsaara sagara’.
sadā devāḥ sādhubhiḥ saṃvadante; na mānuṣaṃ viṣayaṃ yānti draṣṭum, nenduḥ samaḥ syād asamo hi vāyur; uccāvacaṃ viṣayaṃ yaḥ sa veda/ aduṣṭaṃ vartamāne tu hṛdayāntara pūruṣe, tenaiva devāḥ prīyante satāṃ mārgasthitena vai/ śiśnodare ye ‘bhiratāḥ sadaiva; stenā narā vāk paruṣāś ca nityam, apeda doṣān iti tān viditvā; dūrād devāḥ saṃparivarjayanti/ na vai devā hīnasattvena toṣyāḥ; sarvāśinā duṣkṛta karmaṇā vā, satyavratā ye tu narāḥ kṛtajñā; dharme ratās taiḥ saha saṃbhajante/ avyāhṛtaṃ vyākṛtāc chreya āhuḥ; satyaṃ vaded vyāhṛtaṃ tad dvitīyam,dharmaṃ vaded vyāhṛtaṃ tat tṛtīyaṃ; priyaṃvaded vyāhṛtaṃ tac caturtham/
As purushaas might keep the company with, or intend to be alike, be normally born likewise. This be so on the analogy of which ever color of a cloth be as intented by a master dyer; be that as a ‘ sajjana, asajjana, tapsvi’ or a thief. Devataas were manifested like wise due to ‘satpurusha saangatya’ and for ‘kshana bhangura vishaya bhoga laalasata’. Those who could understand the ‘vishaya nashvara swabhaava’, then they could hardly care for chandrama or vaayu even. ‘Hridaya Gihvara Antaryaami’ if were to be visible then that be when Paramatma’s visibility. That be so since one would get too busy with ‘udara poshana, upastha indriya bhoga laalasatvya, asatya kathora bhashana; even by praayaschittas too one might visualize celestials but certainly not Paramatma.
Vishlesana on ‘Hridaya Gihvara Antaryaami vide Brihadaranyaka Upanishad:
Prajapati’s heart or ‘hri-da-ya’ ie. to usher-give-secure qualities should lead to mortal’s name-form-work!
V.iii.1) Esha Prajapatir yad hridayam, etad Brahma, etad Sarvam, tad etad Tryaksharam; hr-da-yam iti: hri- iti ekam akshara; abhiharanti asmai svaashchanye cha ya evam veda; da-iti ekam aksharam; dada- tyaasmai svaah chanye cha ya evam veda; yam iti ekamaksharam; eti swargam lokam ya evam veda/
As Prajapati is the Instructor of all the three divisional species of the Universe viz. Devas, Manushyas and Asuras, Prajapati is being embodied and described: His ‘hridaya’ or heart is the base of Intellect covering the name-form-and work of all Beings extending all the directions ; He is also Brahman. Now, His ‘hridaya’ comprises as follows: the syllable ‘hri’ means to bring his own followers and their salutations or gifts – ‘da’ means to give powers and benedictions to his people; and ‘ya’ denotes granting salvation; in other words, His ‘hridaya’being the maifestaion of Intellect or Knowledge is the guideline for the Creation-Sustenance-Salvation of all Beings in the Universe!
Prajapati Brahman’s heart also qualifying as Intellect is the varied form of Satya or Truth signifying Gross and Subtle Forms of Antaratma and Paramatma!
V.iv.1) Tad vai tat, etad eva tadaasa satyameva; sa yo haitan mahad yaksham prathamajam veda; Satyam Brahmeti; Jayateemamlokaan; jita invasaa asat ya evam etan mahad yaksham prathamajam veda; Satyam Brahmeti, Satyam hi eva Brahma/
Meditation is targeted at Pajapati Brahman who has been described above as his ‘Hridaya’ or Intellect; further qualification of that Hridaya-Intellect-Brahman pertains to Truth as well. That Truth is Satya Brahman; the expression ‘tat’ or ‘that’ is repetitive since Hridaya, Intellect, Brahman and now Truth all refer to just the same. The phrase ‘Satyameva’ also signifies the idioms SAT and TYAT, viz. ‘Murtha’ or Gross and ‘Amurtha’ or Subtle; the gross body being ‘Pancha bhutaatmika’ or of Five Elements. Satya Brahman also made the worlds for Himself and is unconquerable by enemies like the ‘Arishad vargas’viz. Kaama-Krodha-Lobha-Moha- Mada-Matsaras as He is far beyond such complexities. Indeed Satya Brahman conquers all the worlds, he is the very first born, and all pervading!
Vishleshanas 1. vide Mahanyaasa on Hamsa Gayatri 2. Hamsa Gayatri Asyashri Hamsa Gayatri stotra Maha Mantrasya
Atmaa Rishih Paramatmaa Devataa/ Avyataa Gaayatri Chandah Hum Beejam Sah Shaktih Soham Keelakam Atma prasaada siddhyartheyHamsa nyaasa Dhyaaney viniyogah// Hamsaam Angushthaabhyaam namah/ Hamseem tarjanibhyaam namah/ Hamsoom Madhyamaabhyaam namah/ Hamsaim Anaamikaabhyaam namah/ Hamsah Karatalakara prishthaabhyaam namah// Hamsaam Hridayaaya namah/ Hamseem Shirasey swaahaa/ Hamsoom shikhaayavashat/ Hamsai Kavachaaya hum/ Hamsoum Netra trayaayavoushat/ Hamsah Astraaya phat/ Bhurbhuvassuvaromiti digbandhah// Dhyaanam: Gamaagamastham gaganaadi shunyam chidrupadeepam timiraapahaaram/ Pashyaamitey Sarva janaanta rastham namaami Hamsam Paramaatma Rupam/ Deho Devaalayah prokto Jeevo Devassanaatanah/ Tyajeda Jnaana nirmaalyam soham bhaavena Pujayet/ Hamso Hamsah Parama Hamsassoham Hamsassoham Hamsah/ Hamsa Hamsaaya Vidmahey Parama Hamsaaya dheemahi/Tanno Hamsah Prachodayaat// Hamsa Hamseti yobruyaaddamso naama Sadaa Shivah/ Evam nyaasa vidhim kritwaa tatassamputa maarabhet//
Chhandogya Upanishad on Agni a Hamsa / Swan conveyed that a) Agni-Surya- Chandra and Vidyut besides b) Praana, Chakshu, Shrotra and Manas comprised of Brahman’s single foot of manifested Universe!
IV.vii.1-2) Hamsaste paadam vakteti, sa ha shobhute gaa abhiprasthaapayaam chakaara, taa yatraabhi-saayam babhuvuhu, tatraagnuim upasamaadhyaaya, ga uparudhya, samidham aadhaaya paschaadagneh praanupopavivesha// Tam hamsa upanipatyaabhyuvaada, Satyakaamma iti, Bhagavah, iti ha pratishu –shrava/
Now, Agni Deva conveyed to Satyakaama that soon a Hamsa / Swan would converse with him about the glory of the Brahman’s first foot: the Swan exactly repeated as conveyed by Agni viz that when the Sun would rise the cattle were taken out, and at the Sunset they were brought back home when the faggots were fetched and the fire was lit up as he would be seated near the Fire facing East! Then the Swan would accost Satyakaama and the later would wait for the swan’s reply!
IV.vii.3) Brahmanaah, Saumya, te paadam bravaniiti, braveetu me bhagavan, iti, tasmai hovaacha agnih kalaa, Suryah kalaa, Chandrah kalaa, Vidyut kalaa esha vai Saumya, chathush kalaa, paado Brahmano jyotishmaan naama/
The Swan would declare about a quarter of Brahman to Satyakama as follows : Agni is one part, Surya is another, Chandra another too and finally Vidyut or Lightnings yet another- thus Brahman’s single ‘paada’ is a huge lump of effulgence and glory. By now Satyakaama would be able to guess that the Swan was Surya himself!
IV.vii.4) Sa ya etam evam idwaamschatus kalam paadam Brahmano jyotishmaan iti upaste, jyotishmaan basmimilloke bhagvati,jyotishmato ha lokaan jayati ya etam evam vidwaamschatush kalaam paadaan Brahmano jyotishmaan, iti upaste/
A Vidwaan whosoever absorbs this knowledge about only one of the four feet of Brahman, would fulfill himself with the Utmost Brighteness of this and meditation of that single foot would by itself secure him Supreme Bliss!
b) Praana, Chakshu, Shrotra and Manas as the unique objects of meditation!
viii.1-2) Madgushte paadam vakteti, sa ha shvobhute gaa abhiprasthaapayam chakaara, taa yatraabhi sayam babhuvuh,tatraagnim upasamaadhyaaya, gaa uparudhyaa, samidham aadhaaya, pashchaad agneh praanupopavivesha// Tam madgur upanipatyaabhyuvaada,Satyakaama, iti bhagavah,iti ha prati- shushraava//
The Hamsa/ Swan then stated that a Diver or Aquatic Bird would, owing to its association with water, would repeat the same as stated earlier viz. that as the Sun rise and Sunset then cows would be driven out to grass fields and back from there, Fire would be ignited with fuel and be worshipped facing the East but seated to the west of the Agni Kunda! Then the aquatic bird flew down and asked Satyakama for confirmation and the latter consented so!
IV.viii.3-4) Brahmanah, saumya, te paadam bravaaneeti, braveetume bhagavan iti, tasmai hovacha, praanah kalaa, chakshuh kalaa, manah kalaa esha vai, Saumya, chatushkalah paado Brahmana aayatanavaan naama// Sa ya etam evam vidvaamschatush kalaam paadam Brahmanaayatanavaan iti upaaste, aayatanavaan asmimilloke bhavati, aayatanvato ha lokaan jayati, ya etam evam bvidvaamschatush kalam paadam Brahmana aayatanavaan iti upaaste/
The bird then declaring to Satyakaama emphasized of the significance of Brahman’s first ‘paada’ and signified Praana, Chakshu, Shrotam and Manas or the Vital Energy, Vision, Hearing faculty and of Thinking capacity respectively each of which occupy one quarter each of that Brahman’s unique Single Foot of His known one, besides the three other non- manifested ones! Then the Aquatic Bird assured the humanity that whoever faithfully dedicated to that First and the only Manifested Foot would be an integral part of Brahma Jnaaana and the Status of Everlastingness!
As the Hamsa Rupi Prajapati explained likewise, Saadhya ganaas asked as to who had spread the entire universe with ‘andhakaara’ to strart with, and due to which reason there be little possibility of the enlightenment. Then Hamsa Deva replied: ‘Agjnaa’ is the cause for the Lokaavrita Andhakaara. Swarga prapti is becoming increasingly impossible due to the single reason of ‘lobhatva and inability of ‘thyaga’ buddhi. Then in the quick session of enquiries of Sadhyas and the Hamsarupi Prajaapati on the chaturvarnaas of human ity , the last being on the supremacy on Brahmanottamaas as ‘Jnaanis, Veda Shastra swadhyaayis, and uttama vrata paalaka saadhukata’. Yet they have a single defect of being the victims of paradushana and as they too be not able to mrityu prapti.’ Having so explained in some detail about the ways and means of Parabrahmatva Prapti to Sadhya Devataas, the Hamsarupi Prajapati had flown away to high skies on His spree of Dharma Prachaara to the Celestial Beings.
Compiled and Edited by VDN Rao
