Among the higher level Pranayamas, the Soaham Sadhana is regarded as supreme because the Samkalpa associated with it has the potential to evolve the individual consciousness up to the ultimate divine form and to connect the individual self with the Brahm. No other kind of Pranayama involves this level of emotional sacrifice and Samkalpa as the Soaham Sadhana does. Perhaps this is the reason why it has been given a special name - the Hamsa Yoga rather than categorizing it within the nomenclature of the other Pranayamas. The scriptures of spiritual Sadhanas have mentioned so much about the Hamsa Yoga that if compiled collectively, these descriptions would appear like an independent branch of the yoga Sastras.
The sounds of 'so' while breathing in, 'a' while retaining it, and 'ham' while breathing out, are not loud and clear like other audible sounds. One can hear them only by the 'subtle ears' (i.e. through experiencing the extrasensory vibrations) with unperturbed mental concentration. Nobody can really perceive them in the continuous breathing cycles unless one concentrates on the subtle sounds made by the flow of air in and out of the nostril during the natural process of respiration.
The sound of 'soaham' is an anahata nada. In the practice of Nada yoga one has to meditate upon the sublime sounds) of the ahata and anahata category successively) inside the body, which are perceived under a state of absolute silence. In Hamsa Yoga the nose provides extra support and the two senses (the functions of nose and ears) together with deep mental engrossment help realize the latent sound of 'Soaham'
As described in context of the nada yoga, varieties of subtle sounds - including those perceived during the gradual progress in the long term practice of nada yoga- result from the vibrations created by the sat, raj, and tam tendencies of the nature immanent in the five basic elements. These, like the internal sounds of the nerves and muscles in the body, are ahata nadas because they are generated by some kind of vibration only. Even the silent and manasika japas produce ahata nada because some movement, through of subtle dimension, of the vocal cord and the components of the nervous system, is always associated with such japas too. It is only the ajapa japa that continues naturally like the eternal flow of the self-existing anahata nada of Omkara.
The ahata nadas are expressions of the manifestations of Sabda in nature, but the anahata nadas are the expressions of the subliminal Sabda of the Brahm - the eternal Creator, the origin of nature, the cosmic thyself. Whence the latter are of paramount importance; they are conceptualized as the ultimate expressions of Sabda.
The savants of spiritual knowledge opine that in the innermost centre of the soul, its sense of self-recognition - as a fraction of the Parabrahm - is eternally reflected and gives rise to the continuous cycles of the self-existing (ajapa) japa of Soaham (meaning "I am that" - the Brahm). While discussing the meaning of 'Soaham' one should not be confused with respect to the precision of the liaisons in this Sanskrit word (according to the Sanskrit grammar; sah (that) + aham = Soaham. Because, Soaham has not been a word derived from the Sanskrit grammar, rather, it is a nada that is self-existing, because of the eternal linkage of 'so' (that, the supreme consciousness) and 'aham' (the consciousness of the individual self).
Soaham represents the oneness of the soul and the Braham. The Hamsa Yoga Pranayama of the Soaham Sadhana aims at awakening of this feeling of oneness in the jiva (the individual self). Without this realization an individual believes his body and mind to be his "self" in too. His aspirations, concerns and activities remain confined to the domain of the body and mind. His thoughts and emotions circulated within this self-conceited, limited periphery and only the things and people falling within this domain - of having some relationship with the body or the conscious mind - appear to him as his own. He does not feel any sense of responsibility or affection with others except perhaps for his near relatives and friends. Not only that at times, he does not even hesitate in harming others in order to secure the benefits of his 'own' people or to preserve the things in his 'own' possession.
The sounds of 'so' while breathing in, 'a' while retaining it, and 'ham' while breathing out, are not loud and clear like other audible sounds. One can hear them only by the 'subtle ears' (i.e. through experiencing the extrasensory vibrations) with unperturbed mental concentration. Nobody can really perceive them in the continuous breathing cycles unless one concentrates on the subtle sounds made by the flow of air in and out of the nostril during the natural process of respiration.
The sound of 'soaham' is an anahata nada. In the practice of Nada yoga one has to meditate upon the sublime sounds) of the ahata and anahata category successively) inside the body, which are perceived under a state of absolute silence. In Hamsa Yoga the nose provides extra support and the two senses (the functions of nose and ears) together with deep mental engrossment help realize the latent sound of 'Soaham'
As described in context of the nada yoga, varieties of subtle sounds - including those perceived during the gradual progress in the long term practice of nada yoga- result from the vibrations created by the sat, raj, and tam tendencies of the nature immanent in the five basic elements. These, like the internal sounds of the nerves and muscles in the body, are ahata nadas because they are generated by some kind of vibration only. Even the silent and manasika japas produce ahata nada because some movement, through of subtle dimension, of the vocal cord and the components of the nervous system, is always associated with such japas too. It is only the ajapa japa that continues naturally like the eternal flow of the self-existing anahata nada of Omkara.
The ahata nadas are expressions of the manifestations of Sabda in nature, but the anahata nadas are the expressions of the subliminal Sabda of the Brahm - the eternal Creator, the origin of nature, the cosmic thyself. Whence the latter are of paramount importance; they are conceptualized as the ultimate expressions of Sabda.
The savants of spiritual knowledge opine that in the innermost centre of the soul, its sense of self-recognition - as a fraction of the Parabrahm - is eternally reflected and gives rise to the continuous cycles of the self-existing (ajapa) japa of Soaham (meaning "I am that" - the Brahm). While discussing the meaning of 'Soaham' one should not be confused with respect to the precision of the liaisons in this Sanskrit word (according to the Sanskrit grammar; sah (that) + aham = Soaham. Because, Soaham has not been a word derived from the Sanskrit grammar, rather, it is a nada that is self-existing, because of the eternal linkage of 'so' (that, the supreme consciousness) and 'aham' (the consciousness of the individual self).
Soaham represents the oneness of the soul and the Braham. The Hamsa Yoga Pranayama of the Soaham Sadhana aims at awakening of this feeling of oneness in the jiva (the individual self). Without this realization an individual believes his body and mind to be his "self" in too. His aspirations, concerns and activities remain confined to the domain of the body and mind. His thoughts and emotions circulated within this self-conceited, limited periphery and only the things and people falling within this domain - of having some relationship with the body or the conscious mind - appear to him as his own. He does not feel any sense of responsibility or affection with others except perhaps for his near relatives and friends. Not only that at times, he does not even hesitate in harming others in order to secure the benefits of his 'own' people or to preserve the things in his 'own' possession.
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