Râmânuja admits no distinction between Brahman and Îśvara, but the distinction is abolished at the expense of abolishing the idea of the Higher Brahman, for his Brahman is practically the Îśvara of Śaṅkara. Brahman is not without attributes but possessed of all imaginable good attributes, and though nothing exists apart from him, like the antithesis of Purusha and Prakṛiti in the Sâṅkhya, yet the world is not as in Śaṅkara's system merely Mâyâ. Matter and souls (cit and acit) form the body of Brahman who both comprises and pervades all things, which are merely modes of his existence.[781] He is the inner ruler (antaryâmin) who is in all elements and all human souls.[782] The texts which speak of Brahman as being one only without a second are explained as referring to the state of pralaya or absorption which occurs at the end of each Kalpa. At the conclusion of the period of pralaya he re-emits the world and individual souls by an act of volition and the souls begin the round of transmigration. Salvation or release from this round is obtained not by good works but by knowledge and meditation on the Lord assisted by his grace. The released soul is not identified with the Lord but enjoys near him a personal existence of eternal bliss and peace. This is more like European theism than the other doctrines which we have been considering. The difference is that God is not regarded as the creator of matter and souls. Matter and souls consist of his substance. But for all that he is a personal deity who can be loved and worshipped and whereas Śaṅkara was a religious philosopher, Râmânuja was rather a philosophic theologian and founder of a church. I have already spoken of his activity in this sphere.
4
The epics and Purâṇas contain philosophical discussions of considerable length which make little attempt at consistency. Yet the line of thought in them all is the same. The chief tenets of the theistic Sâṅkhya-Yoga are assumed: matter, soul and God are separate existences: the soul wishes to move towards God and away from matter. Yet when Indian writers glorify the deity they rarely abstain from identifying him with the universe. In the Bhagavad-gîtâ and other philosophical cantos of the Mahâbhârata the contradiction is usually left without an attempt at solution. Thus it is stated categorically[783] that the world consists of the perishable and imperishable, i.e., matter and soul, but that the supreme spirit is distinct from both. Yet in the same poem we pass from this antithesis to the monism which declares that the deity is all things and "the self seated in the heart of man." We have then attained the Vedantist point of view. Nearly all the modern sects, whether Śivaite or Vishnuite, admit the same contradiction into their teaching, for they reject both the atheism of the Sâṅkhya and the immaterialism of the Advaita (since it is impossible for a practical religion to deny the existence of either God or the world), while the irresistible tendency of Indian thought makes them describe their deity in pantheistic language. All strive to find some metaphysical or theological formula which will reconcile these discrepant ideas, and nearly all Vishnuites profess some special variety of the Vedânta called by such names as Viśishṭâdvaita, Dvaitâdvaita, Śuddhâdvaita and so on. They differ chiefly in their definition of the relation existing between the soul and God. Only the Mâdhvas entirely discard monism and profess duality (Dvaita) and even Madhva thought it necessary to write a commentary on the Brahma-sûtras to prove that they support his doctrine and the Śivaites too have a commentator, Nîlakanṭ̣ḥa, who interprets them in harmony with the Śaiva Siddhânta. There is also a modern commentary by Somanaradittyar which expounds this much twisted text agreeably to the doctrines of the Lingâyat sect.
In most fundamental principles the Śivaite and Śâktist schools agree with the Viśishṭâdvaita but their nomenclature is different and their scope is theological rather than philosophical. In all of them are felt the two tendencies, one wishing to distinguish God, soul and matter and to adjust their relations for the purposes of practical religion, the other holding more or less that God is all or at least that all things come from God and return to him. But there is one difference between the schools of sectarian philosophy and the Advaita of Śaṅkara which goes to the root of the matter. Śaṅkara holds that the world and individual existences are due to illusion, ignorance and misconception: they vanish in the light of true knowledge. Other schools, while agreeing that in some sense God is all, yet hold that the universe is not an illusion or false presentment of him but a process of manifestation or of evolution starting from him.[784] It is not precisely evolution in the European sense, but rather a rhythmic movement, of duration and extent inexpressible in figures, in which the Supreme Spirit alternately emits and reabsorbs the universe. As a rule the higher religious life aims at some form of union or close association with the deity, beyond the sphere of this process. In the evolutionary process the Vaishṇavas interpolate between the Supreme Spirit and the phenomenal world the phases of conditioned spirit known as Saṅkarshaṇa, etc.; in the same way the Śivaite schools increase the twenty-four tattvas of the Sânkhya to thirty-six.[785] The first of these tattvas or principles is Śiva, corresponding to the highest Brahman. The next phase is Sadâśiva in which differentiation commences owing to the movement of Śakti, the active or female principle. Śiva in this phase is thought of as having a body composed of mantras. Śakti, also known as Bindu or Śuddhamâyâ, is sometimes regarded as a separate tattva but more generally as inseparably united with Śiva. The third tattva is Îśvara, or Śiva in the form of a lord or personal deity, and the fourth is Śuddhavidyâ or true knowledge, explained as the principle of correlation between the experiencer and that which is experienced. It is only after these that we come to Mâyâ, meaning not so much illusion as the substratum in which Karma inheres or the protoplasm from which all things grow. Between Mâyâ and Purusha come five more tattvas, called envelopes. Their effect is to enclose and limit, thus turning the divine spirit into a human soul.
Śâktist accounts of the evolutionary process give greater prominence to the part played by Śakti and are usually metaphysiological, if the word may be pardoned, inasmuch as they regard the cosmic process as the growth of an embryo, an idea which is as old as the Vedas.[786] It is impossible to describe even in outline these manifold cosmologies but they generally speak of Śakti, who in one sense is identical with Śiva and merely his active form but in another sense is identified with Prakṛiti, coming into contact with the form of Śiva called Prakâśa or light and then solidifying into a drop (Bindu) or germ which divides. At some point in this process arise Nâda or sound, and Śabda-brahman, the sound-Brahman, which manifests itself in various energies and assumes in the human body the form of the mysterious coiled force called Kuṇḍalinî.[787] Some of the older Vishnuite writings use similar language of Śakti, under the name of Lakshmî, but in the Viśishṭâdvaita of Râmânuja and subsequent teachers there is little disposition to dwell on any feminine energy in discussing the process of evolution.
Of all the Darśanas the most extraordinary is that called Raseśvara or the mercurial system.[788] According to it quicksilver, if eaten or otherwise applied, not only preserves the body from decay but delivers from transmigration the soul which inhabits this glorified body. Quicksilver is even asserted to be identical with the supreme self. This curious Darśana is represented as revealed by Śiva to Śakti and it is only an extreme example of the tantric doctrine that spiritual results can be obtained by physical means. The practice of taking mercury to secure health and long life must have been prevalent in medieval India for it is mentioned by both Marco Polo and Bernier.[789]
5
A people among whom the Vedânta could obtain a large following must have been prone to think little of the things which we see compared with the unseen of which they are the manifestation. It is, therefore, not surprising if materialism met with small sympathy or success among them. In India the extravagances of asceticism and of mystic sensualism alike find devotees, but the simple philosophy of Let us eat and drink for to-morrow we die, does not commend itself. Nevertheless it is not wholly absent and was known as the doctrine of Brihaspati. Those who professed it were also called Cârvâkas and Lokâyatikas.[790] Brihaspati was the preceptor of the gods and his connection with this sensualistic philosophy goes back to a legend found in the Upanishads[791] that he taught the demons false knowledge whose "reward lasts only as long as the pleasure lasts" in order to compass their destruction. This is similar to the legend found in the Purâṇas that Vishṇu became incarnate as Buddha in order to lead astray the Daityas. But though such words as Ćârvâka and Nâstika are used in later literature as terms of learned abuse, the former seems to denote a definite school, although we cannot connect its history with dates, places or personalities. The Cârvâkas are the first system examined in the Sarva-darśana-saṅgraha, which is written from the Vedântist standpoint, and beginning from the worst systems of philosophy ascends to those which are relatively correct. This account contains most of what we know about their doctrines,[792] but is obviously biassed: it represents them as cynical voluptuaries holding that the only end of man is sensual enjoyment. We are told that they admitted only one source of knowledge, namely perception, and four elements, earth, water, fire and air, and that they held the soul to be identical with the body. Such a phrase as my body they considered to be metaphorical, as apart from the body there was no ego who owned it. The soul was supposed to be a physical product of the four elements, just as sugar combined with a ferment and other ingredients produces an intoxicating liquor. Among verses described as "said by Brihaspati" occur the following remarkable lines:
"There is no heaven, no liberation, nor any soul in another world,
Nor do the acts of the âśramas or castes produce any reward.
If the animal slain in the Jyotishtoma sacrifice will go to heaven,
Why does not the sacrificer immolate his own father?
While life remains let a man live happily: let him feed on butter even
if he runs into debt.
When once the body becomes ashes, how can it ever return?"