Brahma Vidya Upanishad is the 40th among the 108 Upanishads.

It contains
110 verses and found attached in Krishna Yajur Veda. Yet another version of
this Upanishad containing 14 verses is found attached in Atharva Veda.
Brahma Vidya is the knowledge of Brahman. Hence this Upanishad deals
with the knowledge of Brahman.
I declare the secret of Brahma Vidya, in the name Vishnu who commands
over the marvellous deeds. The supreme science of Brahman is the
monosyllable Om, as declared by the expounders of Vedanta.
I declare the body, seat and durations of Om. It includes the three Gods
(Brahma, Vishnu, and Maheswara), the three worlds (Bhur, Bhuvar, and
Suvar), the three Vedas (Rig, Yajur, and Sama), the three Fires (Garha-patya,
Dakshina, and Ahavaniya), the three Matras (A, U, and M), and the Ardha
Matra.
The body of Pranava
The body of the first Matra “A” is Rig Veda, Garha-patya (Fire), Prithivi
(Earth), and Lord Brahman, the deity. (In Sanskrit, the word Brahman has
two connotations. One is the Paramatman and the other one is the deity,
Brahman. Whenever I mention the latter one, I always suffix it with the
catchphrase ‘the deity’).
The body of the second Matra “U” is Yajur Veda, Dakshina (the Fire),
Bhuvar (Antariksa or intermediate etherial region), and Lord Vishnu.
The body of the third Matra “M” is Sama Veda, Ahavaniya, Suvar (Upper
etherial region), and Lord Parameswara.
The Location of Pranava
The seat of “A” is in the middle of the region of the Sun (Surya Mandala)
located in the middle of the forehead.
The seat of “U” is in the middle of the region of the Moon (Chandra
Mandala) located in the middle of the forehead. It appears and resembles the
moon.
The seat of “M” is in the middle of the region of the Fire (Agni Mandala)
located in the middle of the forehead. It appears as smoke-less and lightening.
The Ardha Matra stands over them as the flame of a lamp.
Beyond Ardha Matra, yet another subtle flame is seen there like the fibre of
the lotus and shines the Nadi which resembles the Sun. The flame transcends
and penetrates the Surya Nadi and the seventy-two thousand Nadis asunder
and stands in the head as the bestower of all boons. This is the Kala of
Pranava. Kala is the terminal vanishing sound of Om, fading away very
slowly (like the sound of an empty metal vessel fades away slowly) and
making the laya of merging the Atman with Brahman. This laya yoga gives
immortality.
Jiva is of three kinds, Prana, Radiance and Akash (ether). The Jiva of Prana is
found in the innermost part of Atman in the region of the heart. The Jiva of
Fire is found in the region of the navel. The Jiva of Akash is found exist as
Brahman transcending all existence like the Sun with its rays.
Soham Mantra Japa
Sahaaram sa Hahaaram sa Jivo japati sarvataa. Jiva always chants the
mantra of letter Sa and Ha. So’ham is the mantra. It starts from the region of
navel along with breath, devoid of the worldly matters. Though Milk and
Ghee have different appearances, milk is the source of ghee. Likewise, Jiva
merges with the source Brahman by the five limbs of yoga starting from
Pranayama.(Pranayama, Pratyahara, Dharana, Dhyana and Samadhi). Jiva
takes the seat of the heart with four modifications. If the sphere of the body
(Kanda: Perineum) is not pierced by Susumna, the great bird Hamsa takes its
abode. The Jiva will wander restlessly till the knowledge of Atman is
attained. If the knowledge of Atman is attained, the Prana goes out of the
body, the Jiva attains the cessation of aspects of modifications and is released
from the worldly bondage. He sings as Hamsa bird which is heart with the
sound of Anahata ether. It is self-luminous.
Hamsa Vidya
After giving up Rechaka and Puraka, the yogi should stand on Kumbhaka
alone. By controlling Prana and Apana by Kumbhaka, One should balance
the region of navel. By drinking the nectar dripping down from the head and
bathing the luminous god with that nectar at the region of navel, one should
chant “Hamsa”, “Hamsa”. One who chants like this will neither have disease
nor death. He should practice daily for the attainment of powers. The
constant practice of Hamsa Vidya will bestow immortality and the state of
Iswara. If the Hamsa Vidya ceases to exist, there will be no other means to
attain immortality.
Guru
One should serve the person who grants the knowledge of Hamsa Vidya. The
disciple should take the command of the Guru irrespective of the outcome.
Whether the command gives pleasure or pain to him, the disciple should
execute the mandate without any hesitation. By constant attendance to his
Guru, the disciple should acquire the knowledge of Hamsa vidya from him.
Having thus obtained the knowledge, he should renounce the world, as he
gets rid of the dust of his feet. He should renounce all the relationships with
his body, his kith and kin, Varnas (caste), ashram (life discipline), Vedas,
Sastras (Scriptures) and everything. He should develop the devotion to Guru
who is Lord Hari himself.

The Vedas are the supreme authority and there is no doubt about this.
Anything which is not in agreement with Vedas will lead to destruction. The
body has limbs or parts whereas the Brahman is indivisible. Brahman is
attainable only through the perception. Why, then, there are so many ways?
Whenever the mantra “Hamsa”, “Hamsa” is chanted, Hamsa denotes Lord
Brahma, Lord Hari and Lord Siva. One should obtain this knowledge directly
from the preceptor who knows that Hamsa is perceived in all the paths
leading to different directions. Hamsa stands in our body and everywhere like
oil in sesame seeds and fragrance in the flower. Hamsa pervades all.

Atman
After obtaining the knowledge, the yogi should renounce all the knowledge
along with the quest for knowledge, as the torch bearer renounces the torch
subsequent upon finding the treasure or target. Flower is finite whereas its
fragrance is infinite. The tree has a finite number of branches whereas we
cannot determine the number of branches a shadow of the tree has. This finite
and infinite nature prevails everywhere. The seeker is finite whereas the
sought cannot be determined. Jiva can be determined whereas Brahman
cannot be determined. The first Matra (‘A’), the second Matra (‘U’), and the
third Matra (‘M’) are finite whereas the Ardha Matra is infinite. The finite
Atman has five different abodes in the body. In the heart, Atman is Brahman,
the deity. In the throat, Atman is Vishnu. Rudra is in Palate. Maheswara is in
the fore-head. Sada-Siva is at the tip of the nose. Twelve angluas (inches)
from the tip of the nose, is the seat of innermost Atman. At the end of that
place is the seat of Paramatman.

The secret doctrine

Let the mind be fixed on one thing whereas the eyes be directed elsewhere.
(This doctrine is only hinted here, not explained, by the upanishad). This is
the secret doctrine that should be passed on only to the deserved pupil who
worships his Guru as God incarnate. There is no other yoga equal to this. If
this knowledge is passed to the undeserved, the person who does so will go to
the hell and he could not succeed in any of his endeavors thereafter.

He who knows this doctrine, irrespective of the stage or type of life he leads
(Bachelor, family man, renouncer of the world or old ager) and place he is in,
is blessed with never-ending happiness even at the verge of entering into a
new body. He is not touched by karma of good or bad actions whether it is
begot by performing Asvamedha Yajna (a religious ceremony performed to
achieve high results by horse) or by Brahma hathya (killing of a Brahmin).

The Guru plays the roles of a practitioner, awakener and bestower of

liberation. As a practitioner, he shows the pupil the path of practicing
meditation. As an awakener, he awakens the Atman of the pupil towards the
realisation. A Guru becomes the bestower of liberation by making the pupil
liberated by imparting to him the reality of existence of Brahman in
everything.

Self Sacrificing Yajna

A brief account of a practice is mentioned here. The yogi should perform
Pranayama with Rechaka, Puraka and Kumbhaka for 3 hours daily.
Thereupon he should perform the two techniques mentioned earlier (Omkara
and Hamsa mantra). He should meditate on the Nadis, Ida, Pingala and the
tri-junction. He should see the Bindu and worship Brahman by assuming
Chin-Mudra. In this meditation of Brahman, Atman is lost in merging with
Brahman. This practice of solar eclipse is the direct sacrifice of self or
Atman, the self sacrificing Yanja.

By this yoga, the oneness of Atman and Brahman is attained as water is water
even when added with water. By persistent practice of this yoga, the yogi is
free from all pains and sufferings of any nature. He attains the supreme
wisdom by which the merger of Atman and Brahman happens. By Hamsa
mantra, he becomes the Hamsa, the transcendent Brahman.

Nature of Hamsa
Hamsa has its abode in the (heart) middle of the body of all living creatures.
It is the supreme truth and the real existence. It is the Maha Vakya (supreme
text) sanctioned by Vedas. Hamsa alone transcends the transcendent
Brahman. Hamsa is Rudra Himself. Hamsa alone is Maheswara standing
amidst all the gods. Hamsa alone is the Varna (type or class) from Prithvi
(earth) to Siva. Hamsa alone is the fifty one alphabets of Sanskrit.

People could not recognize a Mantra which could not be articulated with
Alphabets. One should take resort to the protection of matchless Hamsa, God
Dakshinamurthy who is located among gods, facing south and assuming
Jnana Mudra. Memorizing the Hamsa mantra, he should concentrate on that
clear crystal form of Jnana Mudra, which occupies the middle region (heart).

The primary vital airs (Prana, Apana, Samana, Udana and Vyana) along
with Pancha karma Indirya (five organs of action) are stimulated by the
strength of Kriya Sakthi (power of action). The Pancha karma Indirya are
1. Pada (Feet)
2. Pani (Hands)
3. Payu (Rectum)
4. Upasta (Genitals)
5. Vak (Mouth)

The secondary vital airs (Naga, Kurma, Kirkara, Devadatta and

Dhananjaya) along with Pancha Jnana Indirya are stimulated by the strength
of Jnana Sakthi (Power of wisdom). The Pancha Jnana Indirya are
1. Shotra (ear)
2. Chaksu (eyes)
3. Grahna (nose)
4. Jivha (tongue)
5. Tvak (skin)

Midway between Kriya Sakthi and Jnana Sakthi, Hamsa stands in the form of
fire in Muladhara. Hamsa, by whom the Kechari mudra is assumed, having
taken the form of the Sun, takes his stand at Manipura Chakra, at the tip of
the nose and between the two eyes.

The Agni (Fire) stands in “A” in Muladhara, “U” in Anahata and “M” in
Ajna. One should kindle the Fire with Prana. There are three blockages for
the movement of Agni along the passage. They are
1. Brahma Granti ( the knot of Brahma) in “A”
 2. Vishnu Granti (the knot of Vishnu) in “U”
3. Rudra Granti (the knot of Rudra) in “M”

How to Practice Hamsa Vidya?

With the knowledge of Hamsa, one should burst open the three Grantis on
the passage by AUM with Ardha Matra. “A” is Lord Brahma (the deity), “U”
is Lord Vishnu, “M” is Lord Rudra and Ardha Matra is transcending
Brahman, the Supreme Being.

1. Assume Siddhasana
2. Perform Jalandhara Bandha
3. Perform Mulabandha
4. Assume Kechari Mudra by entering Tri-kuta, the junction of three
Nadis, leading to the Tri-sandhi (three-fold directions) of Golaka,
Nikhara and Tri-Sanka. Enter the orifice between the eyebrows with
the duct leading upwards by forcing the Kundalini and Prana and pierce
open the lunar region by performing Vajra Kumbhaka (Surya Ujjayi,
Sitali)
5. Bind the nava tvara (nine orifices) of the body with Prana and Pure
mind.
6. The Nada (sound) will manifest at the seat of the Brahman. The
Chandra-kala (the Sankini Nadi) will start showering the nectar. The
lamp of wisdom will start radiating. One should always worship that
form of God and mutter Hamsa Mantra (“Hamsa”, “Hamsa”). Hamsa
chants the mantra 21600 times a day along with the breath, known as
“So’ham”. The Yogi should always meditate on Adho-linga at
Muladhara, Atma Linga at Anahata and Jyotir Linga at Ajna with the
realisation of Hamsa (I am He).

Hamsa meditation

The yogi should meditate like this.

I am constant, unthinkable, non-conjecturable, originless, invulnerable,

limbless, soundless, formless, secondless, tasteless, flavorless, beginingless,
immortal, imperishable, sexless, partless, lifeless, incomprehensible,
inartificial, not graspable, not demonstrable, bodiless, eyeless, invisible,
speechless, casteless, indivisible, lightless, unborn, changeless, subtle,
motionless, unqualified, illusionless, unseen, unheard, airless, ether-less,
unborn, non-functioning, non-dual, not-affected, inertia-less, length-less,
non-ailing, indistinct, bliss, desire-less, non-doer, peerless, unalterable,
beyond the range of speech and mind, devoid of ignorance, sorrow-less,
doubt-less, anger-less, Atma-chaitanya (self-consciousness).

I am the form of nectar of Bliss. I take the seat in Atman. I am the Iswara. I
am the Isana. I am the adorable Supreme Being. I am the Supreme Will. I am
the Supreme Consciousness. I am higher than any other thing. I am the
controller of all actions and senses. I am the absolute, I am the rescuer. I am
the radiant. I am beyond the reach of darkness. I am ancient. I am the
celebrity of the celebrities. I am the witness of lethargy. I am divine. I am
God. I am inactive. I am obscure. I am the devoid of greed, sense organs,
desire, parts, and qualities.

I am the Purusha, Paramatman, awakened, enlightened. I am the nectar,

enticer of the material world and the inner-most one essence. I am the well-
known. I am the protector of all. I am Maheswara. I am Omnipotent. I am
pervading all. I am Vasudeva. I am Visnu, I am Siva. I am eternal and ever-
existing. I dwell as Atman in every being. I am the witness of all. I am the
manifestation of all senses and their qualities, yet devoid of the senses.

I am the existence. I am the breaker of all bonds. I am Omniscient. I am the

enjoyer of everything. He who knows this is the Purusha.