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The Hindu Concept Of Unity

Unity is an essential feature of both social and spiritual life. Culture, nationality, profession, and common ideals promote a sense of belonging and foster unity in society.

Religion plays an important role in unifying people of different backgrounds, both socially and spiritually. Indeed, religion is the means of exploring the unity behind the diverse appearances in this phenomenal world.

Unfortunately, when one thinks of Hinduism, what immediately flashes to one’s mind is diversity rather than unity. Considering the fact that Hindus worship a multitude of god forms and follow a variety of belief systems, one can easily (but incorrectly) jump to the conclusion that Hinduism promotes diversity and not unity.

But a proper study of the religion and its basic philosophy actually proves otherwise. The Vedic declaration, “Ekam Sath Vipra Bahuda Vadanthi” (Truth is One which the wise perceive in many ways) is the very foundation of Hinduism.

This oneness of basic reality can be better understood through a mathematical example. Mathematics is the study of infinite numbers, although everything is derived from the number 1. The numbers 5, 10, … 100, 1000, or any number for that matter, are only multiples of 1.

For the sake of practical convenience, when we write fifty we use the figure 50 and we do not write the figure 1 fifty times. But this does not negate the fact that without the number 1 we cannot have the number 50. Swami says, “The universe is one although you may be able to distinguish stars and planets, rocks and trees, birds and beasts, ants and insects in it. Whatever there is, all is God (Sarvam Brahmamayam) no more, no less.”

This summarises the Advaita philosophy propagated by Adi Shankara. Advaitam means non-dualism. According to this, God is the only reality, He is changeless and eternal. The phenomenal world and nature undergo constant changes and are illusory, that is, neither real nor unreal.

But this illusory world is fully permeated by God. God, who is the only reality, is the source and substance of the entire creation. Therefore, individual beings are essentially divine.

The Chandogya Upanishad emphasizes the divine nature of the individual soul. This supreme truth is explained in the following incident. Svetaketu was the son of the sage Udalaka. He learned the four vedas in a short span of time and quite naturally felt he knew everything.

His father realised that his son had become egoistic and so he asked him, “Have you had that instruction by which the unperceivable becomes perceived, the unknowable becomes known?” This question perplexed the son who sheepishly admitted his ignorance and requested his father to teach him.

Udalaka then asked his son to bring a pomegranate fruit. When he brought it his father asked him to cut it and asked, “What do you find inside?” “I see a lot of seeds and also soft and juicy pulp.” The father then asked the son to break open a seed and once again asked what he saw inside. “I see nothing, father”, replied the son.

Udalaka then pointed out that a tree springs forth from the subtle essence of the seed which cannot be seen. It is this unseen energy that appears as the root, the stem, branches, leaves, flowers, fruits and seeds. In the same way, there is subtle essence from which this world has come into existence.

The indwelling spirit in everything has the same essence and that is the only reality. In the Bhagawad Geeta, Lord Krishna declared, “Beejamam Sarva Bhootanam.” - I’m the seed from which this entire creation came into existence.

This non-dualistic principle is not only a philosophical concept but also a scientific fact. Einstein scientifically proved that all matter is composed of one homogenous substance called energy. This essential unitive principle is referred to as God in spiritual language.

When we understand the fatherhood of God and the brotherhood of Man, we realise that we are one with all. With greater understanding we expand our vision to encompass all. Then, there can be no fear. Neither can there be envy, hatred, pride or worries that torment mankind. Swami says, “The awareness of one ensures unity and unshaken tranquility.”

Thus, Hinduism stresses the unity of all creation and declares that the diversity we experience is not genuinely a true picture. This principle of non-dualism, or a single reality, though very simple in terms of explanation is very difficult in to realise and apply in one’s day to day life. This is particularly so because this phenomenal world is full of not just duality but also multiplicity and diversity.

We can understand the difficulty or the complexity of this Hindu philosophical thought with the same analogy of numbers. While the number 1 is the basic reality of all numbers, including 50, we can express 50 as 50 times 1, or 25 times 2, or 10 times 5, or 5 times 10, or 2 times 25. These varied expressions of 50 can easily confuse an average mind and make the individual forget the number 1, though temporarily.

To be constantly aware of the basic reality of 1 despite its varied expressions, one needs to be diligent and also vigilant.

In Advaita greater emphasis is placed on the jnana, or wisdom, that one derives through experience. For a good majority of people, it is very difficult to understand this infinite nature of divinity and even more difficult to apply it practically. This practical difficulty gives rise to the most common and frequently asked question, “If everything is God and He is the only reality, then why does the one appear as many? What is the purpose of duality and diversity?”

Once Bhagawan Baba was asked by a group of devotees in an interview: “Swami, why was this world created?” To this Swami replied, “I separated Myself from Myself and became many so that I can love and be loved.” A flower cannot appreciate its own beauty and fragrance. Sugar cannot taste its own sweetness; electricity cannot express itself without appliances. Similarly, to express and experience love there must be more than one. Hence, the one reality became many. (Ekoham Bahushyam).

The supreme power manifested itself as different beings with different forms, names and attributes. Multiplicity and diversity formed the fabric of society and in order to protect this fine fabric, the scriptures prescribed certain regulations and duties in relation to time and situations. This gave birth to Dvaitam, i.e. the philosophy of dualism. According to this, God is the Supreme Master and man is subordinate to Him. God provides support and sustenance to all. Everything in God’s creation has a cause and purpose, and man’s duty is to understand and accept His wisdom and will.

Just like how love is the cause of one becoming many, in the same way duality and multiplicity have their own purpose. For example, we cannot experience joy without sorrow, or appreciate light without darkness. Nor can we understand what sweetness is unless we taste bitterness. In the same way, we cannot realise unity without multiplicity.

Diversity is essential to make us see the oneness. Appliances like fans, heaters, air conditioners, and bulbs are all very different from one another in form and function. But all of them have one common factor, that is, they all function because of electricity.

Similarly, all individuals differ physically, mentally, and in terms of intelligence and skills, but all of us are dependent on God. We owe our birth, growth, existence, abilities, intelligence, in fact, everything to Him. He is the Doer and we are just instruments.

This understanding that God is the source, support, and sustenance of all helps us to live in harmony with others and, thus, promotes unity in society.

Unfortunately, most of us foolishly and tightly cling on to our limited individuality and completely forget our true identity. In God’s creation everything from inert objects to highly evolved species of life have a role and purpose. Human beings have been accorded the highest position among all creatures, and the knowledge of God was placed in man’s mind.

Life as a human being is an opportunity provided by God to find our way back to the source. God has endowed man with the power of reasoning and discrimination. Man is shown many paths and given many skills. The purpose of all these gifts is to help us achieve the goal of life.

Even though living in harmony with all and maintaining unity in society is our duty, we need to rise above both our individuality and society to realise our true identity. This requires a systematic way of connecting the individual and society to the supreme reality. Therefore, Ramanujacharya expounded the theory of Visishtadvaitam (qualified non-dualism).

This philosophy emphasizes the supreme truth that God is the only reality, the ultimate reality, and at the same time acknowledges duality and diversity as the practical reality of life. Ramanuja clearly understood the difficulty of the common man in living in unity amidst diversity and at the same time recognising the supreme reality.

He realised that man’s emotions, attitudes and activities need to be sublimated in order to enable him to reach the goal. The path of devotion was laid down to take man to merge with God, the Supreme Reality.

Rivers irrigate the fields, quench the thirst of men and beast, generate electricity, and serve many other purposes. But they do not stop until they become one with the source. In the same way, living in this world of duality and diversity, we must not only achieve unity amongst ourselves but we must achieve oneness with God.

While non-dualism reveals the supreme truth about the unity that underlies diversity, dualism teaches us how to achieve unity in diversity and qualified non-dualism shows us how to raise above diversity and achieve unity with the supreme reality. Thus, we see that unity is the focal point of Hinduism.

The mindless clashes and the heartless violence that are perpetrated in the name of religion and God are not due to multiplicity and diversity but rather to the lack of understanding of the unity that underlies the apparent diversity. Therefore, what needs to be changed is not the differences in this world but our attitude towards them.

A peace disturbed by war and terrorism urgently needs people with the vision of oneness. It is only the understanding of unity underlying the multiplicity that can bring about world peace, not wars and weapons.

Swami says, “As long as men are engaged in activity in the phenomenal world, the dualistic attitude is inescapable since duality is an obvious fact of everyday life. But do not dwell on this. Proceed from dualism to qualified non-dualism and reach the ultimate state of non-dualism. Constantly engage yourself in the practice of dwelling on the unity that is behind all this diversity, then all the differences and the problems that arise out of them will disappear in unity.”

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