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.

Empedocles

Empedocles lived around 440 BC in Acreages’, on the south coast of Sicily. He was a younger contemporary of Parmenides, though his doctrines were somehow akin to Heraclitus.

In most Greek cities, including Sicily, there was a constant conflict between democracy and tyranny. The leader of whichever party was defeated was executed or exiled. Those exiled seldom scrupled to enter into negotiation with the enemies of Greece-Persia in the east and Carthage in the west. Empedocles who was a democrat didn’t choose any of them after his banishment and rather preferred a life of sage.

Empedocles was a queer mixture of a scientist, a philosopher and a heretic.

Science: His most important contribution to science was his discovery of air as a separate substance. This he proved by the observation that when a bucket or any similar vessel is put upside down into water, the water does not enter into the bucket. He also discovered an example of centrifugal force: that if a cup of water is whirled round at the end of a string, the water does not come out. He had his own theory for evolution and the survival of the fittest. He also believed that moon and sun shines from the reflected light.

Cosmology: He established that the earth, air, fire and water are four basic elements. Each of these is ever lasting and every other thing in this world is a compound of these basic elements. These substances are combined by Love and Strife. Love and Strife are also basic substances along with the four. Period of dominance of love and strife keeps changing. Every compound substance is temporary; only the elements together with love and strife are everlasting.

Empedocles held that the material world is a sphere; that in golden age strife was outside the sphere and love inside and then gradually strife starts entering the sphere and displacing love at worst completely outing it. The process then reverses.

Religion: He had an orphic/Pythagorean view of religion. At times he speaks himself exuberantly as God and at other as a great sinner undergoing expiation for his impiety. It is said that he jumped into the crater of Mount Etna to prove that he is God.

Tanam farsooda jaa paara

A Qawwali is a sufi devotional song. A Qawwali can be classified into several categories:

• Hamd: A song in praise of Allah. Traditionally a Qawwali begins with a Hamd.
• Naat: A song in praise of Prophet Muhammad. A Hamd is followed by a Naat.
• Manqabat : A song in praise of Imam Ali.
• Marsiya: An elegy sung as lamentation over the death of much of Imam Husayn's family in the Battle of Karbala

I am writing down one of the most popular naats. The language is Persian. 

marhawa salle alla hastam sana khaane rasool

sad salaaam-e-man bazisne paak per jaane rasool

aye saba be pe ke mustaaka badar gaahe nabi

wo salaam dast basta peshe haiwanee rasool

(I am unable to find the meaning of above verses. I'll be grateful if anyone explains it to me.)

This naat is wriiten by Moulana Abd-ar-rahmaan Jaami.  Listen to Ustaad NFAK singing this naat.

 

Tanam Farsooda jaa para

Ze Hijra Ya Rasulullah

Dillam Paz Murda Aawara

Ze Isyaa. Ya Rasulullah!

( My body is dissolving in your separation

And my soul is breaking into pieces.

Due to my sins, My heart is weak and becoming enticed. Ya Rasulullah! )

Choon Soo’e Mun Guzar Aari

Manne Miskeen Zanaa Daari

Fida-E-Naqsh-E-Nalainat

Kunam Ja. Ya Rasulullah!

( When you pass by me

Then even in my immense poverty, ecstatically,

I must sacrifice my soul on your blessed sandal. Ya Rasulullah! ) 

Ze Jaame Hubb To Mustam

Ba Zanjeere To Dil Bustam

Nu’mi Goyam Ke Mun Bustum

Sukun Daa. Ya Rasulullah!

( I am drowned in the taste of your love

And the chain of your love binds my heart.

Yet I don’t say that I know this language (of love). Ya Rasulullah! )

Ze Kharda Khaish Hairaanam

Siyaa Shud Roze Isyaanam

Pashemaanam, Pashemaanam, Pashemaanam. Ya Rasulullah!  

( I am worried due to my misdeeds;

And I feel that my sins have blackened my heart.

I am in distress! I am in distress! I am in distress! Ya Rasulullah!)

Choon Baazoo’e Shafaa’at Raa

Khushaa’I Bar Gunaagara

Makun Mahruume Jaami Raa

Daraa Aan. Ya Rasulullah!

( When you spread your hands

to intercede for the sinners,

Then do not deprive Jaami of your

exalted intercession. Ya Rasulullah! )

(The transaltion is taken from net.)

Parmenides

Parmenides was native of Elea, in southern Italy. His date is uncertain but it is said that young Socrates met him when Parmenides was 65 years of age. This makes his birth around 515 BCE. He was the founder of the Eleatic school of philosophy.The southern Italian & Sicilian philosophy was more related to mysticism unlike the Ionian philosophy which was scientific and skeptical in nature. Mathematics, under the influence of Pythagoras, flourished in Magna Gracie in southern Italy and was entangled with mysticism and was not scientific as it is today.

Parmenides was influenced by Pythagoras but the extent to this influence is conjectural. Parmenides is historically important as he is considered to be inventor of Logic but what he really invented was metaphysics based on Logic.

His doctrine is divided into two parts “the way of truth” and the “the way of opinion”. The Way of Truth discusses that which is real, which contrasts in some way with the argument of the Way of Opinion, which discusses that which is illusory. In his poem ‘In Nature’ he illustrates his doctrine .He considered the senses deceptive, and condemned the multitude of sensible things as mere illusion. The only true being is “the One” which is infinite and indivisible. It is not, as in Heraclitus, a union of opposites, since there are no opposites. He apparently thought for instance, “Cold” means only “not Hot”, and “Dark” means only “not light”. “The One” of Parmenides is different from “The God” we conceive because Parmenides considered the one as a material and extended, for he speaks of it as a sphere present everywhere, encompassing everything hence indivisible and indestructible. Heraclitus maintained that everything changes; Parmenides retorted that nothing changes. The essentials of his teaching as follow:

“Thou canst not know what is not-that is impossible-nor utter it; for it is the same thing that can be thought and that can be”

“How, then, can what is be going to be in future? Or how could it come into being? If it came into being, it is not, nor is it if it is going to be in the future. Thus is becoming extinguished and passing away not to be heard of."

"The thing that can be thought and that for the sake of which the thought exists is the same; for you cannot find thought without something that is, as to which it is uttered.”

Bertrand Russell explains this argument as:

“When you think you think of something; when you use a name, it must be the name of something. Therefore both thought and language requires objects outside themselves. And since you can think of a thing or speak of it at one time as well as at another, whatever can be thought of or spoken of must exist at all the time. Consequently there can be no change, since change consists in things coming into being or ceasing to be”

Parmenides contends that, since we know what is commonly regarded as past, it cannot be really be past, but must, in some sense , exist now. Hence he infers that there is no such thing as change.

jahaaz ka panchi

मर कर भी मुझको कहाँ चैन आया,

पंछी हूं जहाज़ का वापस जहाज़ पे आया

गोश-ए-मुहब्बत ना सुने तल्खियाँ ज़माने की

दर पे संगदिल के फिर से लौट कर आया

[गोश-ए-मुहब्बत = deaf love; तल्खियाँ = bitterness]

इश्क-ओ-दर्द को लफ़्ज़ों में बयाँ रखा है  

पर  ख़त भेजूं  कैसे  कासिद आज नहीं आया

[इश्क-ओ-दर्द = love and pain; कासिद = messenger]

बड़ी उम्मीद से माँगा था खुदा से मैंने तुम्हे

रुसवाई के सिवा कुछ और ना हाथ आया

तलाशती है निगाहें मेरी तुम्हें इस शहर में

दहर में मुझे बस बियांबां ही  नज़र आया

[दहर = life; बियांबां = vacuum/emptiness]

 तंग-ए-दिल से कोई जीस्त गुरेज़ हुआ है आज

इस  हादसे से 'मुज़्तरिब' तू बहुत याद आया 

[तंग-ए-दिल =  troubled heart, जीस्त गुरेज़ = escape from life]

'मुज़्तरिब'

Xenophanes & Heraclitus

Xenophanes’ date is uncertain between c 570 - 475 BCE. He was from Colophon, a city in the region of Lydia, but lived most of his life in southern Italy. He lived in between the times of Pythagoras and Heraclitus. This is concurred as he alludes to Pythagoras and Heraclitus alludes to him.

Xenophanes philosophy shows a streak of skepticism. He satirized the polytheistic beliefs of the Greeks. He believed in one God and considered it as formless. He argued that if Horses and Cows could paint they would paint God as themselves just like Humans give a humanly form to god. The Ethiopian God is black and the Thracian god is blue eyed with red hairs. Xenophanes is often seen as one of the first monotheists, in the Western philosophy of religion.

His epistemology held that there exists a truth of reality, but that humans as mortals are unable to know it. Therefore, it is possible to act only on the basis of working hypotheses - we may act as if we knew the truth, as long as we know that this is extremely unlikely. This aspect of Xenophanes is the basis of Critical rationalism. Xenophanes can be considered the first amongst the rationalists.

Xenophanes ridiculed Pythagoras’ theory of transmigration. Xenophanes considered that all things are made up of earth and water.

Heraclitus flourished around 500 B.C. He was citizen of Ephesus in Ionia. Though an Ionian, he didn’t belong to the scientific schools of Miletus. From the solitary and melancholic life he led, and still more from the riddling nature of his philosophy and his contempt for humankind in general, he was called "The Obscure," and the "Weeping Philosopher." He was a mystic of different type. He regarded fire as the primordial substance. He is famous for his doctrine of flux and doctrine of strife.

Doctrine of Flux: The doctrine that everything is in the state of flux is most famous of Heraclitus.

“This world, which is same for all, no one of gods or men has made; but it was ever, is now, and ever shall be an ever living fire, with measures kindling and measures going out. The transformed fire are , first of all, sea, and half of the sea is earth, half whirlwind.”

Such a world, Heraclitus believed, is always in a state of flux.

“You cannot step twice into the same river ; for fresh waters are ever flowing in upon you.”

Doctrine of Strife: This doctrine is about mingling of opposites to create harmony. “Men do not know”, he says, “how what is at variance agrees with itself. It is and attunement of opposite tensions, like that of bow and lyre”. His belief in strife is connected with this theory, for in strife opposite combines to produce motion which is in harmony. There is unity in the world, but it is unity resulting from diversity. This doctrine contains the germ of Hegel’s Philosophy, which proceeds by synthesizing of opposites. The metaphysics of Heraclitus, like that of ‘Anaximander’ is dominated by a conception of cosmic justice, which prevents the strife of opposite from ever issuing in the complete victory of either.

Heraclitus’s ethics is a kind of proud asceticism, very similar to Nietzsche’s. He regards the soul as a mixture of fire and water, the fire being the noble and the water being ignoble. The soul that has most fire he calls “dry”. “The dry soul is the wisest and the best”. It is pleasure to soul to become moist. It is death to soul to become water.

shab-o-roz tumhari yaad aayi

शब्-ओ-रोज़ तुम्हारी  याद आयी

माह-ओ-साल तुम्हारी याद  आयी

[शब्-ओ-रोज़ = days and nights; माह-ओ-साल = months and years]

आब-ए-अब्र-ए-दैजूर में भींग कर

मुझे तुम्हारी नम आँखें याद आयी

[आब = water; अब्र = cloud; दैजूर = pitch dark; आब-ए-अब्र-ए-दैजूर =rains from dark cloud]

अटखेलती अल्हर दरिया के साहील पे

मुझे तुम्हारी पेच-ओ-ख़म बातें  याद आयी 

[दरिया = river; साहील = riverside; पेच-ओ-ख़म =  twist n turn]

नीम स्याह  रातों के साए में

मुझे तुम्हारी सर-ए-काकुल की याद आयी

[नीम स्याह = dark black; सर-ए-काकुल = curls of hair]

तिफ्ल-ए-शाद के कहकहे सुन

मुझे तुम्हारी मासूमियत  याद आयी

[तिफ्ल-ए-शाद = happy child; कहकहे = laughter]

नूर-ए-माह-ए-कामिल को देखा तो

मुझे तुम्हारी रुख-ए-रौशन  की याद आयी

[नूर = light; माह-ए-कामिल = full moon; रुख-ए-रौशन = bright face]

शम्स-ए-नीमरोज़ की ताब से

मुझे तुम्हारी सर्गारानियाँ याद आयी

[शम्स-ए-नीमरोज़ = midday sun; ताब = heat; सर्गारानियाँ = anger]

पहली बारिश की भीगी हवाओं में

मुझे तुम्हारी खद-ए-मुस्क्बार की याद आयी

[खद-ए-मुस्क्बार = body smelling like musk]

माना की है मजाज़ी ,पर 'मुज़्तरिब' को

जानेमन हर पल तुम्हारी बहुत याद आयी

[मजाज़ी = illusioned; ]

'मुज़्तरिब'