Atma Shatakam - Chidanand roopah shivoham shivoham

In this post my aim is to explain Atma shatakam, a poem summarizing the concept of Advaita Vedanta, written by Sri Adi Shankaracharya. To do that I will first explain about the Advaita philosophy and then I’ll put up the explanation of Atma shatakam sholkas. The content of this post is mainly aggregated from Wikipedia, My earlier post, ‘Hindu Philosophy’ by Theos Bernard and the exposition of Atma shatakam by C.V Reddy published on Sri Ramakrishna math’s website.

Vedanta: The Vedanta is one of the six schools of Hindu Philosophy (Darshana). The others being Nyaya, Vaisesika, Smakhya & Yoga. A more elaborate description I have posted here. The Vedanta is technically classified as Uttaramimamsa. ‘Uttara’ means last; ‘mimamsa’ means “investigation, examination, discussion or consideration”; therefore, the last consideration of Vedas. This system of thoughts is commonly referred to as Vedanta, composed of Veda and Anta, “end’; literally, “the end of the Vedas”. Because the central topic is the Universal Spirit; called ‘Brahma’, the name Brahmasutra and Brahmamimamsa are frequently used. Another title is Sarirakamimamsa, an enquiry into embodied spirit.

Tradition attributes the Vedanta sutra to Badarayana whose actual date is quite unknown. The dates range from 500 B.C. to as late as 200 A.D. Some scholars contend that Badarayana is the alias for Vyasa the sage who wrote ‘Mahabharata’. The central theme of Vedantasutra is the philosophical teachings of Upanishads concerning the nature and relationship of the three principles, that is, God, the world, and the soul, this also includes relationship between Universal soul and individual soul.

Three schools have developed from the interpretation of the Vedantasutra. They are: The Advaita (non dualism); Visistadvaita (qualified non dualism) and Dvaita (dualism) propounded respectively by Shankaracharya (8th century), Ramanujacharya (11th century) and Madhavacharya (12th century). The Advaita school contends that all phenomenal existence is an illusion called maya, and that only the Ultimate Principle (Brahma) is real, the Visistadvaita system maintains that there is only one Reality, but that in the objective world it manifests itself as duality; the Dwaita schools treats the evolutionary scheme in the same way as Samkhya. Its only contribution is the way in which it deals with the supreme Deity.

Shri Adi Shankaracharya and Advaita Vedanta: Adi Shankaracharya consolidated the Advaita Vedanta treaties. In his ‘Vivekachudamani ‘, a famous work that expounds Advaita Vedanta philosophy, he succinctly summarizes this philosophy as:

‘Brahma satyam jagat mithyā, jīvo brahmaiva nāparah’

(Brahma is the only truth, the world is illusion, and there is ultimately no difference between Brahman and individual self)

According to Adi Shankara, God, the Supreme Cosmic Spirit or Brahman, nominative singular Brahma, is the One, the whole and the only reality. Other than Brahman, everything else, including the universe, material objects and individuals, are false. Brahman is at best described as that infinite, omnipresent, omnipotent, incorporeal, impersonal, transcendent reality that is the divine ground of all Being. Brahman is often described as ‘neti neti’ meaning "not this, not this" because Brahman cannot be correctly described as this or that. 'It' (grammatically neutral, but exceptionally treated as masculine) is the origin of this and that, the origin of forces, substances, all of existence, the undefined, the basis of all, unborn, the essential truth, unchanging, eternal, the absolute. How can it be properly described as something in the material world when it is the basis of reality? Brahman is also beyond the senses, it would be akin a blind man trying to correctly describe color. It, though not necessarily a form of physical matter, is the substrate of the material world, which in turn is its illusory transformation. Brahman is not the effect of the world. Brahman is said to be the purest knowledge itself, and is illuminant like a source of infinite light.

Due to ignorance (avidyā), the Brahman is visible as the material world and its objects. The actual Brahman is attributeless and formless (Nirguna Brahman). It is the Self-existent, the Absolute and the Imperishable. Brahman is actually indescribable. It is at best "Satchidananda" (merging "Sat" + "Chit" + "Ananda", i.e., Infinite Truth, Infinite Consciousness and Infinite Bliss). Also, Brahman is free from any kind of differences or differentiation. It does not have any sajātīya (homogeneous) differentiation because there is no second Brahman. It does not have any vijātīya (heterogeneous) differentiation because there is nobody in reality existing other than Brahman. It has neither svagata (internal) differences, because Brahman is itself homogeneous. In Islamic parlance the verse ‘wahdahu la sharika lahu’ (GOD is one and he has no partner) is what Advaita philosophy is about.

According to Adi Shankara, Māyā is the complex illusionary power of Brahman which causes the Brahman to be seen as the material world of separate forms. Maya has two main functions — one is to "hide" Brahman from ordinary human perception, and the other is to present the material world in its (Brahmam) place. Māyā is also said to be indescribable, though it may be said that all sense data entering ones awareness via the five senses are Māyā, since the fundamental reality underlying sensory perception is completely hidden. It is also said that Māyā is neither completely real nor completely unreal, hence it is indescribable. Its shelter is Brahman, but Brahman itself is untouched by the illusion of Māyā, just like a magician is not tricked by his own magic. Māyā is temporary and is transcended with "true knowledge," or perception of the more fundamental reality which permeates Māyā.

Since according to the Upanishads only Brahman is real, and yet the material world is seen as real, Adi Shankara explained the anomaly by the concept of this illusionary power of Māyā.

According to Advaita Vedanta, when man tries to know the attributeless Brahman with his mind, under the influence of Maya, Brahman becomes the Lord. Ishvara is Brahman with Maya — the manifested form of Brahman. Adi Shankara uses a metaphor that when the "reflection" of the Cosmic Spirit falls upon the mirror of Maya, it appears as the Ishvara or Supreme Lord. The Ishvara is true only in the pragmatic level. God's actual form in the transcendental level is the Cosmic Spirit.

Ishvara can be described as Saguna Brahman or Brahman with attributes that may be regarded to have a personality with human and Godly attributes. This concept of Ishvara is also used to visualize and worship in anthropomorphic form deities such as Shiva, Vishnu or Devi by the Dvaitins which leads to immense confusion in the understanding of a monistic concept of God apart from polytheistic worship of Vishnu, Shiva and Shakti in Hinduism .

To think that there is no place for a personal God (Ishvara) in Advaita Vedanta is not a misunderstanding of the philosophy. Ishvara is, in an ultimate sense, described as "false" because Brahman appears as Ishvara only due to the curtain of Maya. However, just as the world is true in the pragmatic level, similarly, Ishvara is also pragmatically true. Just as the world is not absolutely false, Ishvara is also not absolutely false. He is the distributor of the fruits of one's Karma.

The soul or the self (Ataman) is identical with Brahman. It is not a part of Brahman that ultimately dissolves into Brahman, but the whole Brahman itself. Now the arguers ask how the individual soul, which is limited and one in each body, can be the same as Brahman? Adi Shankara explains that the Self is not an individual concept. Atman is only one and unique. Indeed Atman alone is {Ekaatma Vaadam}. It is a false concept that there are several Atmans {Anekaatma Vaadam}. Adi Shankara says that just as the same moon appears as several moons on its reflections on the surface of water covered with bubbles, the one Atman appears as multiple atmans in our bodies because of Maya. Atman is self-proven, however, some proofs are discussed—e.g., a person says "I am blind", "I am happy", "I am fat" etc. The common and constant factor, which permeates all these statements is the "I" which is but the Immutable Consciousness. When the blindness, happiness, fatness are inquired and negated, "I" the common factor which, indeed, alone exists in all three states of consciousness and in all three periods of time, shines forth. This proves the existence of Atman, and that Consciousness, Reality and Bliss are its characteristics. Atman, being the silent witness of all the modifications, is free and beyond sin and merit. It does not experience happiness or pain because it is beyond the triad of Experiencer, Experienced and Experiencing. It does not do any Karma because it is Aaptakaama. It is incorporeal and independent.

When the reflection of atman falls on Avidya (ignorance), atman becomes jīva — a living being with a body and senses. Each jiva feels as if he has his own, unique and distinct Atman, called jivatman. The concept of jiva is true only in the pragmatic level. In the transcendental level, only the one Atman, equal to Brahman, is true.

Atma Shatakam or Nirvana shatakam: Nirvana shatakam, attributed to Adi Shankaracharya. It is a hymn popular with all those who feel drawn to the practice of Vedantic spiritual practices. It is also recited on important occasions in Hindu temples, prayers meetings, and satsangs. As this is a dhyana stotra, a hymn for meditation, it is of special significance and importance.  

The word shatakam means six and the word nirvana means freedom or liberation. It is thus a hymn of six verses on liberation, each of which is like a jewel in the garland of Vedanta. It is also called as atma shatakam or six verses on the nature of the Self. The first three lines in each of the first five verses negate all that is not Atman, while the last line in each verse strongly affirms what atman is.

मनोबुद्धिअहन्कार्चित्तनि नाहं  न च श्रोताजिह्वे  न च घ्राणनेत्रे

न च व्योम्भुमिर्ण  तेजो  न  वायु चिदानंदरूपः शिवोहं  शिवोहं 

manobuddhy-ahamkara chittani naham na cha shrotra jihve na cha ghrana netre

na cha vyomabhumirna tejo na vayuh chidananda rupah shivoham shivoham

manah mind buddhih intellect ahamkarah ego (I-consciousness) chittani memory na not aham I na not cha and shrotra ear (organ of hearing) jihve tongue na not; cha and ghrana nose (organ of smell) netre eyes; na not cha and vyomah space bhumih earth na not tejah fire (light) na not vayuh air chidananda rupah nature of pure consciousness shiva Shiva aham I shiva Shiva aham I

1. I am not the mind, intellect, ego, or memory; nor the ear or tongue; nor the nose nor eye; nor the space, earth, fire, or air (and water), I am of the nature of Pure Consciousness-Bliss-Absolute, I am Shiva, I am (verily) Shiva.

Notes: Mind (manah), intellect (buddhih), ego (ahamkara), and memory (chittani) together are referred to by the technical term antah karana or internal instrument. Ear, tongue, nose, eyes, and skin together are the five jnana indriyas. Space, earth, fire, air, and water are the five elements (pancha bhutas).

न  च  प्रानसंगयो  न  वै पंचावायु  न  वा सप्ताधतुर्ना  वा  पंचाकोशः 

न  वाक्पानिपादम   न  चोपस्थापायु  चिदानंदरूपः  शिवोहं   शिवोहं

na cha prana-samjno na vai panchavayuh na va saptadhaturna va panchakosah

na vakpanipadam na chopasthapayu chidanandarupah shivoham shivoham

na not cha and pranah life-breath samjnah sign na vai neither pancha vayuh five vital airs na not va or sapta dhatuh seven basic elements (of the body) na not va or panchakoshah five sheaths na not vak organ of speech pani hand padam foot (or leg) na not cha and upasthapayuh generative and excretory organs chidananda rupah nature of pure consciousness shivo Shiva (the auspicious one) aham shivo shiva aham I

2. I am not indicated by prana, nor the five-fold vital airs nor the seven elements (sapta dhatuh) of the body, nor the five sheaths; nor the organs of speech, nor hand, nor leg; and not generative or excretory organs, I am of the nature of Pure Consciousness-Bliss-Absolute, I am Shiva, I am (verily) Shiva. 

Notes: Five vital airs are : Prana (controls respiratory system), Apana (controls excretory system), Vyana (controls circulatory system); Samana (controls digestive system), and Udana (controls ejection of the prana from the physical body). Seven basic elements (sapta dhatuh) consist of: skin, flesh, fat, bone, blood, bone marrow, and semen. Five sheaths (pancha kosha) are believed to veil our understanding of the atman include, in order from

gross (outer most) to the subtle (inner most): annamaya kosha (food sheath); pranamaya kosha (vital air sheath);

manomaya kosha (mind sheath); vijnanamaya kosha (intellectual sheath); and anandamaya kosha (bliss sheath).

न  में  द्वेषरागौ  न  में  लोभमोहौ  मदों  नैव  में  नैव  मात्सर्यभावः

न  धर्मो  न चार्थो  न  कामो  न  मोक्षः   चिदानंदरूपः  शिवोहं  शिवोहं

na me dvesha-ragau na me lobha mohau mado naiva me naiva matsaryabhavah

na dharmo nacha-artho na kamo na mokshah chidanandarupah shivoham shivoham

na not me to me dvesah hatred (aversion) ragah attachment na not me to me lobhah greed mohah delusion madah arrogance na not eva only me na eva not to me matsarya bhavah feeling of jealousy na not dharmah dharma na not cha and arthah wealth (money) na not kamah desire  na not mokshah liberation chidananda rupah nature of pure consciousness shiva Shiva aham I shiva Shiva aham I

3. I have neither aversion nor attachment, neither greed nor delusion; I have neither arrogance nor jealousy; I have no duty (to perform) nor any wealth (to acquire); neither desire nor liberation; I am of the nature of Pure Consciousness-Bliss Absolute, I am Shiva, I am (verily) Shiva

Notes: Greed, delusion, pride and jealousy together with lust and anger constitute shad ripu (also called ari shad varga), the six-fold internal enemies of a human being. Dharma (righteousness), artha (wealth), kama (desire), and moksha (liberation) are together known as purusharthas, the four objectives of a human being.

न  पुण्यं  न  पापं  न  सौख्यं  न दुखं  न  मंत्रो  न  तीर्थं  न  वेदा  न  यज्ञं

अहम्  भोजनं  नैव  भोज्यं  न  भोक्ता  चिदानंदरूपः  शिवोहं  शिवोहं 

na punyam na papam na saukhyam na duhkham na mantro na tirtham na veda na yajnah

aham bhojanam naiva bhojyam na bhokta chidanandarupah shivoham shivoham

na punyam not virtue na papam not sin na saukhyam not pleasure (material happiness) na duhkham not sorrow (pain) na mantrah not a sacred chant; na tirtham not a holy place of pilgrimage na veda not Vedas (not scriptures) na yajnah not sacrificial fire rituals aham I bhojanam na eva not the act of enjoying bhojyam (nor) the object of enjoyment na bhokta not the enjoyer chidananda rupah nature of pure consciousness shiva Shiva aham I shiva Shiva aham I

4. Neither virtue (punyam) nor sin (papam) nor happiness nor sorrow; nor a holy chant nor a holy place of pilgrimage nor Veda nor sacrifice; I am neither enjoyment, nor enjoyable object, nor the enjoyer; I am of the nature of Pure Consciousness-Bliss Absolute, I am Shiva, I am (verily) Shiva.

न  में  मृत्युशंका  न  में  जाति  भेदः  पिता  नैव  में  नैव  माता  न  जन्मः   

न  बंधुर्ना  मित्रं  गुरुर्नैवा  शिष्यः  चिदानंदरूपः  शिवोहं  शिवोहं

na me mrityushanka na me jati bhedah pita naiva me naiva mata na janma

na bandhurna mitram gururnaiva shishyah chidanandarupah shivoham shivoham

na me not to me mrityuh shanka fear of death na me not to me jati caste (and creed) bhedah distinction pita father na eva not either me to me na eva mata nor mother na janma not (even) birth na bandhuh nor relation na mitram nor a friend guruh guru na eva not either shishyah a disciple chidananda rupah nature of pure consciousness; shiva Shiva aham I shiva Shiva aham I

5. I have no apprehension of death; neither do I have any distinction of caste (or creed); I have neither father, nor mother, nor (even) birth; neither friend nor kith and kin; neither teacher (guru) nor disciple; I am of the nature of Pure Consciousness-Bliss-Absolute, I am Shiva, I am (verily) Shiva.

अहम्  निर्विकल्पो  निराकार्रुपो   विभुर्व्याप्य  सर्वत्र  सर्वेंद्रियानाम  

सदा  में  समत्वं  न  मुक्तिर्न  बन्धः  चिदानंदरूपः  शिवोहं  शिवोहं

aham nirvikalpo nirakararupo vibhurvyapya sarvatra sarvendriyanam

sada me samatvam na muktirna bandhah chidanandarupah shivoham shivoham

aham I nirvikalpah without dualities nirakara rupah without a form; vibhuh omnipresent; vyapya pervading (spread out) sarvatra everywhere sarva all indriyanam sense organs sada always; me samatvam I am equanimous na muktih neither liberation na bandha not bondage chidananda rupah nature of pure consciousness; shiva Shiva aham I shiva Shiva aham I

6. I have neither dualities nor shape or form; I am present everywhere (omnipresent) and pervade all the senses; I am always equanimous; I am neither liberation nor bondage; I am of the nature of Pure Consciousness-Bliss-Absolute, I am Shiva, I am (verily) Shiva.

Om Shanti

सर्वे भवन्तु सुखिनः, सर्वे संतु निरामयः

सर्वे भद्राणि पश्यंतु , माँ कश्चित् दुःख भाग भवेत्

ॐ शांतिः शांतिः शांतिः

(May all be happy,may all be healthy

may all look for goodness in other, may none be in distress) 

'Shri Adi Shankaracharya'

द्यो शांतिः

अंतरिक्ष शांतिः

पृथिवी शांतिः

आपः शांतिः

औषधयः शांतिः

वन्ष्पत्यः शांतिः

विश्वेदेवाः शांतिः

कामः शांतिः

क्रोधः शांतिः

ब्रम्हः  शांतिः

सर्वे शांतिः

शांति रेवः  शांतिः

शा माः शांतिः रेधि

ॐ शांतिः शांतिः शांतिः

(4-42-5 - Taittiriya - Aranyaka)

'Ayur Veda'

'Peace unto sky

peace unto heaven

peace unto earth

peace unto water

peace unto medicines

peace unto plants

peace unto gods

peace unto desire

peace unto anger

peace unto almighty

peace unto all

peace begets peace

may peace be in all element

The Six Orthodox Hindu Philosophical System

The Sanskrit term for Philosophy is Darsana, derived from Dristi meaning View or Sight. During the 5th and the 6th century B.C following the Rise of Buddhism and Jainism , six orthodox (astika) religious philosophical system developed. They all accepted the authority of Veda although their interpretation differs on various points and include theistic, monistic, atheistic and dualistic views. Despite their differences these systems are regarded as complementary aspects of one truth seen from different points of view.
The six systems are usually coupled in pair. The second system of each pair is more a methodology than metaphysical schools. The pairs are

· Samkhya (Based on intellectual knowledge) and Yoga (On control of Senses and inner faculty)
· Vaisesika (The experimental point of view based on sensory experience) and Nyaya (Logical view based on Dialectics)
· Vedanta (Based on metaphysical speculations) and Mimamsa (Deistic and Ritualistic point of View based on sacred text)

The three main unorthodox systems (Nastika) are the Buddhist, Jaina and Charvaka. The first two deny the authority of Veda but believes in future life, while the materialist Charvaka denies both propositions.

Samkhya: The literal meaning of Samkhya is enumeration. It is system of dualistic realism attributed to semi mythical sage Kapila. The oldest extent Samkhya text is the Samkhyakarika of Isvarakrishna (3rd and 4th century AD)
Two ultimate eternal realities are recognized in this system: The spirit (Purusha) and Nature (Prakriti). Prakriti is a single, all pervasive, complex substance which evolves in the world into countless different shapes. Its three main constituents or Gunas are Sattava, Rajas and Tamas. Such guna has distinct characteristics which to some extent are antagonistic to others yet they always coexist and cooperate to produce everything in world. The unfolding of new world commences only when purusha and prakriti associate (Samyoga) whereupon Prakriti begins the long process of differentiation.
Initially the Samkhya system was atheistic, however under the influence of the yoga system with which it coalesced later, it became theistic.

Yoga: It accepts most of the Samkhya epistemology and also the view that individual souls emerge from the universal soul. Svetasvatra Upanishad states: “ Samkhya is knowledge; Yoga is practice”
The eight steps of yogic practice are:
- Yama (Restrain)
- Niyama (Disciplin )
- Asana (The adoption of comfortable position)
- Pranayama (The technique of breath control)
- Dharana (Concentration)
- Dhayana (Uninterrupted meditation)
- Samadhi (Total absorption)
In Yoga philosophy the Supreme Being is eternal, able to bring about association of the eternal divine principles or Prakriti and Purusha which results in unfolding of the cosmic process.

Vaisesika: This School of thought is said to be originated from legendary sage Kanada(Uluka) and is based on Vaisesika sutra.
The early Vaisesika promulgated an atomistic account of the universe. It was based on the concept that everything in the world (except soul, consciousness, time, space & mind) is composed of various combination of atoms which remains after a material object has been reduced to its smallest part.

Nyaya: This is a system of Logical realism founded by the sage Gautama also known as Aksapada. It is based on Nyaya Sutra, probably composed about the 2nd century AD. There are five clauses in Nyaya Philosophy:
- The proposition
- The cause
- The exemplification
- The recapitulation of the cause
- The conclusion
Nyaya teaching states the existence of ideas, beliefs, vision and emotions are all dependent on mind, since without a mind to think then they would not exist.

Vedanta: The term Vedanta means ‘The end of Vedas’ or the culmination of Vedic speculation. The basic text is the “Brahma Sutra” or “Vedanta Sutra” attributed to Badrayana and composed between 200 to 450 AD. The main schools within Vedanta are Advaita (non dualism), Visishtadvaita (qualified non dualism) and Dvaita (dualism).
The first systematisers were Gaudapada and Sankara who established the Advaita Vedanta. It is very similar to Sunyavada philosophy of Mahayana. Sankara based his doctrine or famous passage “Thou art that” (tat tavm asi) of the Chandogya Upanishad.

Mimamsa: Mimamsa means ‘Critical examination’or ‘solution of a problem by reflection’. The early Mimamsa is called the purvamimasa and the later the more complex Vedanta called Uttaramimamsa or Brahmamimsa which concentrates on teaching of Upanishadas..
It is the atheistic system attributed to Jamini and summarized in Mimasa Sutra. Miamsa system regards the Vedas as eternal and unchanging. It was forced to reject the usual cosmological view held almost universally in Hindu tradition that world would periodically come into being and dissolve. The world according to miasma, has always existed and is without beginning or end.

Components of Vedic Literature

The word Veda is derived from the root ‘Vid’, which means knowledge. Vedic Literature is called Sruti as they are considered to be secret knowledge or divine revelation. Though the hymns of Sruti are attributed to several Rishis (Sages), tradition maintains that these hymns were merely revealed to the sages and not composed by them. Hence, the Vedas are called the apurushya (not made by Man) and Nitya (Existing in eternity), while the sages are known as Mantradrashta meaning one who saw or received the mantra by right directly from supreme creator.
Composition: The Vedic literature consists of two parts.
- Samhitas
- Brahmanas: These are further divided in three parts
o Brahamanas pure and simple
o Aranyakas
o Upanishadas

Samhitas : These are collection of hymns sung in the praise of various gods. They are most essential part of Vedic literature. They are four in numbers: Rig Veda Samhita, Sama Veda Samhita, Yajur Veda Samhita & Atharva Veda Samhita.

Rig Veda: This is the Veda of praise. It consists of 1017 hymns (Suktas) supplemented by 11 others called Valakhilyas. It is divided in 10 books or Mandala. The oldest hymns are contained in Mandala II to VII and the latest in Madala I & X. Madala II to VII is composed by family of sages viz Gritsamada, Viswamitra, Vamadeva, Atri, Bharadhwaja & Vashista. Rig Veda’s hymns represent compositions of different periods by priestly poets of various families. It is purely a religious work, and most of the hymns are all invocations of God. In mandala III we find famous Gaytri mantra addressed to solar deity Savitri.

Sama Veda: Sama is derived from 'Saman' which means a song or melody. It consists of 1810 (or 1549 if one emits reputation) stanzaz. Except 75 stanzas, rest are taken from eight and ninth mandalas of Rig Veda and arranged according to the order in which they were chanted by Udgatri priests at soma sacrifice. It is called the book of chants and the origin of Indian music is traced to it.

Yajur Veda:(Vedas of Yajur or Formulae) consists of various mantras (hymns) for the purpose of recitation and rules to be observed at time of sacrifice. It is primarily a guide for the use of the adhvarya priests who performed the manual part of ritual. The two royal ceremonies of Rajasuya and Vajpeya are mentioned for the first time in this Veda. In contrast to Rig and Sama Veda which are in verse entirely this one is in both prose and verse. It is divided into two parts Krishna Yajur Veda and Sukla Yajur veda. The Krishna Yajur Veda is older of the two and contains not only the hymns but also prose commentaries. The Sukla Yajur Veda contains only the hymns. The former consists of four samhitas (the kathaka, kapisthala-katha, Maitrayan and Taittiriya Samhitas) but the latter has only the Vajasaneyi samhitas.

The Atharva Veda: (Veda of Atharvan or the knowledge of magic formulas) contains charms and spells in verse to ward off evils and diseases. Believed to be the work of non Aryans, it is divided into two parts: Paippalada and Saunaka.

Brahmanas: Belonging to the second great class of the Vedas; they are treaties relating to prayer and sacrificial ceremony. Their subject matter is ritual and language is prose. In short they deal with science of sacrifice. The important Brahmanas are:
1) Aitareya: Related to Rig veda
2) Kausitaki: Related to Rig veda
3) Tandyamaha: Related to Sama Veda
4) Jaiminiya: Related to Sama Veda
5) Taittiriya: Related to Yajur Veda
6) Sathapatha: Related to Yajur Veda
7) Gopatha: Related to Atharva Veda
Tandyamaha Brahmana is one of the oldest. It includes details about Vratyastoma, a ceremony through which people of non Aryan stock could be admitted into Aryan fold. Sathpatha Brahaman is most voluminous and most important of all the Brahamanas.

Aryanyakas: These forest books deals with mysticism and symbolism of sacrifice and priestly philosophy. They contain transitional material between the mythology and the ritual of the Samhita and the Brahmanas on the one hand and the philosophy and speculations of the Upanishadas on the other.

Upanishadas: They mark the culmination of Indian thought in the Vedic period. They criticize the rituals and lay stress on the value of right belief and knowledge. They are philosophical texts dealing with topics like the Universal soul, the absolute, individual self etc.
Of the several Upanishads, only 12 are very important. They are
1) Aitareya - Related to Rig veda
2) Kausitaki - Related to Rig veda
3) Chandogya - Related to Sama veda
4) Kena - Related to Sama veda
5) Taittiriya - Related to Yajur veda
6) Katha - Related to Yajur veda
7) Svetasvatra - Related to Yajur veda
8) Brihadaranyka - Related to Yajur veda
9) Isa - Related to Yajur veda
10) Mundaka - Related to Atharva veda
11) Prasna - Related to Atharva veda
12) Mandukya - Related to Atharva veda
Acoording to Upanishads there are two kinds of knowledge: The higher and the lower. The higher knowledge helps us to know the imperishable Brahman, while the lower can be gathered from four Vedas as well as six vedangas. The Mundaka upanishadas is chiefly notable for the clear distinction between higher knowledge of supreme Brahman and lower knowledge of empirical world.

Vedanga and Sutra Literature: In contrast to Vedic literature proper which is considered Sruti or divine revelation, the Vedangas are called Smriti or literature handed down by tradition because they are of human origin. There are 6 vedangas
1) Siksha (phonetics)
2) Kalpa (rituals)
3) Vyakarna (Grammer)
4) Nirukta (Etymology)
5) Chandas (Metrics)
6) Joytisha (Astronomy)
The vedangas are written in form of sutras i.e. condensed in prose style for memorization. Of all the sutras only Kalpa sutra have come down to us and these are divided into three classes
1) Saruta Sutras: Deals with the ritual of great sacrifices of Agni, Soma and animals
2) Grihya Sutras: Deals with domestic ceremonies and sacrifices to be made by house holder
3) Dharma Sutras: Deals with laws, manual and custom of people in general.

Then there was neither Aught nor Nougth

'Outlines of Indian Philosophy' by M. Hiriyanna is the book I am reading now days. On page 42 of this book there is mention of 'Song of Creation' from Rig Veda (Chp X, hymn 129). The book extols this hymn as containing flower of Indian thought. The author puts down the English translation of the song by J. Muir in his book but leaves the original song. Reading the translation I felt a familiarity with it. I am writing down the translation.

' Then there was neither Aught nor Nougth, no air nor sky beyond,

What covered all? Where rested all? In watery gulf profound?

Nor death was then, nor deathlessness, nor change of night and day.

That one breathed calmly, self sustained; nought beyond it lay.

Gloom hid in gloom existed first- one sea, eluding view.

That one, a void in chaos wrapt, by inward fervor grew.

Within it first arose desire, the primal germ of mind,

Which nothing with existence links, as sages searching find.

The kindling ray that shot across the dark and dearer abyss-

Was it beneath? or high aloft? What bard can answer this?

There fecundating powers were found, and mighty forces strove-

A self supporting mass beneath, and energy above.

Who knows, who ever told, from whence this vast creation rose?

No gods had then been born-who then can e'er the truth disclose?

Whence sprang this world, and whether framed by hand divine or no-

Its Lord in heaven alone can tell, if even he can show?

Even as a child when I had no idea about monistic thought, I was enchanted by the song played at beginning and end of episodes of the wonderful series of 'Bharat -ek khoj' directed by Shyam Benegal . Not that I was enamored of the lyrics which hardly made sense to me but sere rendition of the prose captivated me. And I know why I was feeling familiar with J. Muirs translation of ‘Song of Creation’.
I googled the lyrics of Bharat ek Khoj and got it from Wikipedia (day by day it is becoming indispensable).

नासदासीन नो सदासीत तदानीं नासीद रजो नो वयोमापरो यत

किमावरीवः कुह कस्य शर्मन्नम्भः किमासीद गहनं गभीरम

सृष्टि से पहले

सत नहीं था

असत भी नहीं

अंतरिक्ष भी नहीं
आकाश भी नहीं था

छिपा था क्या,

कहाँ किसने ढका था

उस पल तो अगम अतल जल भी कहां था

सृष्टि का कौन है कर्ता ?

कर्ता है वह अकर्ता

ऊँचे आकाश में रहता

सदा अध्यक्ष बना रहता

वही सचमुच में जानता या नहीं भी जानता
है किसी को नही पता नही पता नही है पता नही है पता

वो था हिरण्य गर्भ सृष्टि से पहले विद्यमान

वही तो सारे भूत जाति का स्वामी महान

जो है अस्तित्वमान धरती आसमान धारण कर

ऐसे किस देवता की उपासना करें हम हवि देकर
जिस के बल पर तेजोमय है अंबर

पृथ्वी हरी भरी स्थापित स्थिर

स्वर्ग और सूरज भी स्थिर

ऐसे किस देवता की उपासना करें हम हवि देकर

गर्भ में अपने अग्नि धारण कर पैदा कर

व्यापा था जल इधर उधर नीचे ऊपर

जगा चुके व एकमेव प्राण बनकर

ऐसे किस देवता की उपासना करें हम हवि देकर

ऊँ! सृष्टि निर्माता,

स्वर्ग रचयिता

पूर्वज रक्षा कर

सत्य धर्म पालक अतुल जल नियामक रक्षा कर

फैली हैं दिशायें बाहु जैसी उसकी सब में सब पर

ऐसे ही देवता की उपासना करें हम हवि देकर

ऐसे ही देवता की उपासना करें हम हवि देकर

Here the poet-philosopher recognizing, the principle of causality, not only traces the whole universe to a single source (monism) but also tackles the problem of what its nature may be. From time immemorial mankind is trying to fathom the reason of its existence and many expositions have been given. But I like Aziz mian's way:

हर ज्ञानी थक कर हार गया इस जग को पार लगाने में ,

इंसान ने क्या क्या रंग किए इस तेरे अजायबखाने में ,

मैं की जानूं राम तेरा गोरखधंदा

The non chalant Ghalib fed up with his existence says:

‘न था कुछ तो खुदा था, कुछ न होता तो खुदा होता ,

डुबोया मुझ को होने ने, न होता मैं तो क्या होता '