It is quite difficult to say exactly the origin of the Hamsha School. Guru Parampara suggests the existence of this school before the Mahabharata War. Tantra and Yoga disciplines had already been classified by this time and rooted in depth in public sentiment. Atharva Vedic tradition included residual subjects, which were not studied under other three Vedas within their folds. Vedantik non-dualism was an interesting expression of spirituality for those who entered in the forth Ashram. Caste system until not became hereditary. Vedik Sabah (assembly of the public) and Samiti (The council of administration) were in vogue. The education system was maintained through Guru Kulas and through Acharya Parampara. Samiti headed by ’Rajan’ was bound to provide expenses for Guru Kulas. Acharyas and disciples were examined through Sabah.

In this scenario, Hamsha Sampradaya started its journey exclusively with a strong desire to resolve or at least minimize all philosophical contradictions through honest simplicity heuristically. They gathered the courage to search qualified Gurus (spiritual preceptors) and lived with them with all humbleness, and to lead a life instructed by them to be able to decode the mystery of existence, and to become one of them – simply ‘the happiest one’. Generations after generations, the unbroken chain of knowledge are still available with us, we need to unearth the water, which is flowing under the rock. Hamsha School is an ‘Ideological Way’ inside the Hindu Sanatana Dharma. The practitioners love to call it a mystic charm. A Hamsha Master (Guru) is a mystic yogi, Tantric behaviorist and a Vaidantin in outlook. The Gurus live in secret but sometimes manifest themselves to the people. In Bengal and Uttar Pradesh, a few revealed themselves. Others are living secretly in different places throughout India. A practitioner of Hamsha School describes his/her being as finite whereas the infinite being taken the position of Ishwara (God) and they together enjoy Lila Ras. They together constitute a complete whole. The interesting point is that the practitioners keep the Sadhan Sampada hidden from others to protect it from misuse, as the practice of it generates huge energy and they give it only worthy one, after thorough examinations. The pattern of Hamsha School is Yogik-Tantric. Hamsha Masters, from the time immemorial never tried to change the life of a disciple; rather they help to destroy the cover outside the life itself. They are against everything, which strangulate the life force, even if the concept of God is not helping the life, they ignore it. They are spiritual revolutionist by their own rights.


Possibly, Hamsha pattern of thought developed in sometimes before the division of Vedas in four parts by Krishna Dvaipayan in between 3500 to 3550 BCE. Whereas the collection of Veda Samhitas were completed around 4500 BCE. However, the Sruti-Smriti tradition was in vogue through the help of valid Acharya Parampara, but nonetheless, the editors of Veda Samhitas never crossed the maryada (limitations) of Samhita. Around 2500 to 2000 BCE, after the commencement of Kali era (3102 BCE), each of the four Samhitas were sub-divided in different Sakha (branches) and by the name of the Acharya each independent Sakha got its name. So we have Sakal, Baskal, Ashayalayan Sakha Samhitas of Rig Veda, of which we until read Sakal Samhita through Acharya Parampara. Thus is the case of Kandva, Bazsayani, and Taittiriya Sakhas of single Yayur Veda. Kouthumi and Ranayani students are still practicing their Sam Vedic tradition, whereas the adhyeta (readers) of Atharva Veda are practicing Pipplayan Sakha Samhita with original swara dvhani (pronunciation pattern). Hamsha School, though studied different branches of Mantra- Brahmanas, but, they were seekers of ultimate consolation; so their inner quest were for achieving ‘Satyam’ (true existence). The Masters put themselves to visualize “Hamsha” Rahashya Vidya (self-correcting mystic science).

After the end of horrible Kurukshetra war in c.3130 BCE, in which almost all the Asian powers took part and destroyed, a great change in the Vedic civilization took place. Old aged Pandavas of Kuru dynasty with their philosophical mentor Basudeva Krishna, son of Devaki of Yadu clan had reformed the broken Arya Dharma based on rational philosophy. However, the civil war amongst the powerful (newly achieved) Yadus and consequently the death of Vasudeva Krishna in 3102 BCE again disturbed the consolidated fabric of Vedic Dharma.


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