THE idea of transcendental Unity, Oneness, and Stability behind all the flux and variety of phenomenal life is the basal idea of the Upanishads: this is the pivot of all Indian metaphysics, the sum and goal of our spiritual experience. To the phenomenal world around us stability and singleness seem at first to be utterly alien; nothing but passes and changes, nothing but has its counterparts, contrasts, harmonised and dissident parts; and all are perpetually shifting and rearranging their relative positions and affections. Yet if one thing is certain, it is that the sum of all this change and motion is absolutely stable, fixed and unvarying, that all this heterogeneous multitude of animate and inanimate things are fundamentally homogeneous and one. Otherwise nothing could endure, nor could there be any certainty in existence. And this unity, stability, unvarying fixity which reason demands, and ordinary experience points to is being ascertained slowly but surely by the investigations of Science. We can no longer escape from the growing conviction that however the parts may change and shift and appear to perish, yet the sum and the whole remains unchanged, undiminished and imperishable; however multitudinous, mutable and mutually irreconcilable forms and compounds may be, yet the grand substratum is one, simple and enduring; death itself is not a reality but a seeming, for what appears to be destruction, is merely transformation and a preparation for rebirth. Science may not have appreciated the full import of her own discoveries; she may shrink from an unflinching acceptance of the logical results to which they lead; and certainly she is as yet far from advancing towards the great converse truths which they for the present conceal, — for instance the wonderful fact that not only is death a seeming, but life itself is a seeming, and beyond life and death there lies a condition which is truer and therefore more permanent than either. But though Science dreams not as yet of her goal her feet are on the road from which there is no turning back, — the road which Vedanta on a different plane has already trod before it.
Here then is a great fundamental fact which demands from philosophy an adequate explanation of itself, — that all variations resolve themselves into an unity; that within the flux of things and concealed by it is an indefinable, immutable Something, at once the substratum and sum of all, which Time cannot touch, motion perturb, nor variation increase or diminish, and that this substratum and sum has been from all eternity and will be for all eternity. A fundamental fact to which all thought moves, and yet is it not, when narrowly considered, an acute paradox? For how can the sum of infinite variations be a sempiternally fixed amount which has never augmented or decreased and can never augment or decrease? How can that whole be fixed and eternal of which every smallest part is eternally varying and perishing? Given a bewildering whirl of motion, how does the result come to be not merely now or as a result, but from beginning to end a perfect fixity? Impossible, unless either there be a guiding Power, for which at first sight there seems to be no room in the sempiternal chain of causation; or unless that sum and substratum be the one reality, imperishable because not conditioned by Time, indivisible because not conditioned by Space, immutable because not conditioned by causality, — in a word absolute and transcendent and therefore eternal, unalterable and undecaying. Motion and change and death and division would then be merely transitory phenomena, marks and seemings of the One and Absolute, the as yet undefined and perhaps indefinable It which alone is.
To such a conclusion Indian speculation had turned at a very early period of its conscious strivings — uncertainly at first and with many gropings and blunders. The existence of some Oneness which gives order and stability to the multitudinous stir of the visible world, the Aryan thinkers were from the first disposed to envisage and they sought painfully to arrive at the knowledge of that Oneness in its nature or its essentiality. The living Forces of the Cosmos which they had long worshipped, yet always with a floating but persistent perception of an Unity in their multitude, melted on closer analysis into a single concept, a single Force or Presence, one and universal. The question then arose, was that Force or Presence intelligent or non-intelligent? God or Nature? “He alone,” hazarded the Rig-veda, “knoweth, or perhaps He knoweth not.” Or might it not be that the Oneness which ties together and governs phenomena and rolls out the evolution of the worlds, is really the thing we call Time, since of the three original conditions of phenomenal existence. Time, Space and Causality, Time is a necessary part of the conception of Causality and can hardly be abstracted from the conception of Space, but neither Space nor Causality seems necessary to the conception of Time? Or if it be not Time, might it not be svabhāva, the essential nature of things taking various conditions and forms? Or perhaps Chance, some blind principle working out an unity and law in things by infinite experiment, — this too might be possible. Or since from eternal uncertainty eternal certainty cannot come, might it not be Fate, a fixed and unalterable law in things in subjection to which this world evolves itself in a preordained procession of phenomena from which it cannot deviate? Or perhaps in the original atomic fountain of things certain Elements might be discovered which by perpetual and infinite combinations and permutations keep the universe to its workings? But if so, these elements must themselves proceed from something which imposes on them the law of their being, and what could that be but the Womb, the matrix of original and indestructible matter, the plasm which moulds the universe and out of which it is moulded? And yet in whatever scheme of things the mind might ultimately rest, some room surely must be made for these conscious, thinking and knowing Egos of living beings, of whom knowledge and thought seem to be the essential selves and without whom this world of perceivable and knowable things could not be perceived and known; — and if not perceived and known, might it not be that without them it could not even exist?
Such were the gurges of endless speculation in which the old Aryan thinkers tossed and, perplexed, sought for some firm standing-ground, some definite clue which might save them from being beaten about like stumbling blind men led by a guide as blind. They sought at first to liberate themselves from the tyranny of appearances by the method which Kapila, the ancient prehistoric Master of Thought, had laid down for mankind, the method called Sankhya or the law of Enumeration. The method of Kapila consisted in guidance by pure discriminative reason and it took its name from one of its principal rules, the law of enumeration and generalisation. They enumerated first the immediate Truths-in-Things which they could distinguish or deduce from things obviously phenomenal, and from these by generalisation they arrived at a much smaller number of ulterior Truths-in-Things of which the immediate were merely aspects. And then having enumerated these ulterior Truths-in-Things, they were able by generalisation to reduce them to a very small number of ultimate Truths-in-Things, the Tattwas (literally That-nesses) of the developed Sankhya philosophy. And these Tattwas once enumerated with some approach to certainty, was it not possible to generalise yet one step farther? The Sankhya did so generalise and by this supreme and final generalisation arrived at the very last step on which, in its own unaided strength, it could take safe footing. This was the great principle of Prakriti, the single eternal indestructible principle and origin of Matter which by perpetual evolution rolls out through aeons and aeons the unending panorama of things.1 And for whose benefit? Surely for those conscious knowing and perceiving Egos, the army of witnesses, who, each in his private space of reasoning and perceiving Mind partitioned off by an enveloping medium of gross matter, sit for ever as spectators in the theatre of the Universe! For ever, thought the Sankhyas, since the Egos, though their partitions are being continually broken down and built anew and the spaces occupied never remain permanently identical, yet seem themselves to be no less eternal and indestructible than Prakriti.
This then was the wide fixed lake of ascertained philosophical knowledge into which the method of Sankhya, pure intellectual
1 Note that Matter here not only includes gross matter with which Western Science is mainly concerned, but subtle matter, the material in which thought and feeling work, and causal matter in which the fundamental operations of the Will-to-live are conducted.
reasoning on definite principles, led in the mind of ancient . India. Branchings-off, artificial canals from the reservoir were not, indeed, wanting. Some, by resolving that army of witnesses into a single Witness, arrived at the dual conception of God and Nature, Purusha and Prakriti, Spirit and Matter, Ego and Non-ego. Others, more radical, perceived Prakriti as the creation, shadow or aspect of Purusha, so that God alone remained, the spiritual or ideal factor eliminating by inclusion the material or real. Solutions were also attempted on the opposite side; for some eliminated the conscious Egos themselves as mere seemings; not a few seem to have thought that each ego is only a series of successive shocks of consciousness and the persistent sense of identity no more than an illusion due to the unbroken continuity of the shocks. If these shocks of consciousness are borne on the brain from the changes of Prakriti in the multitudinous stir of evolution, then is consciousness one out of the many terms of Prakriti itself, so that Prakriti alone remains as the one reality, the material or real factor eliminating by inclusion the spiritual or ideal. But if we deny, as many did, that Prakriti is an ultimate reality apart from the perceptions of Purushas and yet apply the theory of a false notion of identity created by successive waves of sensation, we arrive at the impossible and sophistic position of the old Indian Nihilists whose reason by a singular suicide landed itself in Nothingness as the cradle and bourne, nay, the very stuff and reality of all existence. And there was a third direction in which thought tended and which led it to the very threshold of Vedanta; for this also was a possible speculation that Prakriti and Purusha might both be quite real and yet not ultimately different aspects or sides of each other and so, after all, of a Oneness higher than either. But these speculations plausible or imperfect, logical or sophistic, were yet mere speculations ; they had no basis either in observed fact or in reliable experience. Two certainties seemed to have been arrived at, Prakriti was testified to by a close analysis of phenomenal existence; it was the basis of the phenomenal world which without a substratum of original matter could not be accounted for and without a fundamental oneness and indestructibility in that substratum could not be what observation showed it to be, subject, namely, to fixed laws and evidently invariable in its sum and substance. On the other hand, Purushas were testified to by the eternal persistence of the sense of individuality and identity whether during life or after death¹ and by the necessity of a perceiving cause for the activity of Prakriti; they were the receptive and contemplative Egos within the sphere of whose consciousness Prakriti, stirred to creative activity by their presence, performed her long drama of phenomenal Evolution.
But meanwhile the seers of ancient India had, in their experiments and efforts at spiritual training and the conquest of the body, perfected a discovery which in its importance to the future of human knowledge dwarfs the divinations of Newton and Galileo; even the discovery of the inductive and experimental method in Science was not more momentous; for they discovered down to its ultimate processes the method of Yoga and by the method of Yoga they rose to three crowning realisations. They realised first as a fact the existence under the flux and multitudinousness of things of that supreme Unity and immutable Stability which had hitherto been posited only as a necessary theory, an inevitable generalisation. They came to know that It is the one reality and all phenomena merely its seemings and appearances, that It is the true Self of all things and phenomena are merely its clothes and trappings. They learned that It is absolute and transcendent and, because absolute and transcendent, therefore eternal, immutable, imminuable and indivisible. And looking back on the past progress of speculation they perceived that this also was the goal to which pure intellectual reasoning would have led them. For that which is in Time must be born and perish; but the Unity and Stability of things is eternal and must therefore transcend Time. That which is in Space must increase and diminish, have parts and relations, but the Unity and Stability of things is imminuable, not augmentable, independent of the changefulness of its parts and untouched by the shifting of their relations, and must therefore transcend
1 Survival of the human personality after death has always been held in India to be a proved fact beyond all dispute; the Charvak denial of it was contemned as mere irrational and wilful folly. Note however that survival after death does not necessarily to the Indian mind imply immortality; but only raises a presumption in its favour.
Space; — and if it transcends Space, cannot really have parts, since Space is the condition of material divisibility; divisibility therefore must be, like death, a seeming and not a reality. Finally that which is subject to Causality, is necessarily subject to Change; but the Unity and Stability of things is immutable, the same now as it was aeons ago and will be aeons hereafter, and must therefore transcend Causality.
This then was the first realisation through Yoga, nityo’nityānām, the One Eternal in many transient.
At the same time they realised one truth more, — a surprising truth; they found that the transcendent absolute Self of things was also the Self of living beings, the Self too of man, that highest of the beings living in the material plane on earth. The Purusha or conscious Ego in man which had perplexed and baffled the Sankhyas, turned out to be precisely the same in his ultimate being as Prakriti the apparently non-conscious source of things; the non-consciousness of Prakriti, like so much else, was proved a seeming, and no reality, since behind the inanimate form a conscious Intelligence at work is to the eyes of the Yogin luminously self-evident.
This then was the second realisation through Yoga, cetanaścetanānām, the One Consciousness in many Consciousnesses.
Finally at the base of these two realisations was a third, the most important of all to our race, — that the Transcendent Self in individual man is as complete because identically the same as the Transcendent Self in the Universe; for the Transcendent is indivisible and the sense of separate individuality is only one of the fundamental seemings on which the manifestation of phenomenal existence perpetually depends. In this way the Absolute which would otherwise be beyond knowledge, becomes knowable; and the man who knows his whole Self knows the whole Universe. This stupendous truth is enshrined to us in the two famous formulae of Vedanta, so’ham. He am I, and aham brahma asmi, I am Brahman, the Eternal.
Based on these four grand truths, nityo’nityānām, cetanaścetanānām, so’ham, aham brahma asmi, as upon four mighty pillars the lofty philosophy of the Upanishads raised its front among the distant stars.
