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The truth, as the evergreen non-dualistic element, is enquired by the philosophers since the origin of the multitude of the living beings. It is the subject not only of spiritualistic thinkers, but of the socialistic and materialistic thinkers also. All diversities are starting from the non-duality. There is nothing without a basic principle.

Betty Heimann says:

鈥淎ll ideologies have rooted in a basic universal concept with a view and aim at all times. The single inventions in between are accidental or sometimes took place distinctly. This universal angle of vision does not lose.鈥�^[1]

Even though the natural substances like sun, air, fire and water have their own peculiar form and quality, these functions together to maintain life in this universe. This non dualistic element, present everywhere in the universe, might have inspired the philosophers to seek the unique truth according to their own philosophical systems.

While counting, each calculation starts with one and the other numbers are following this. Without one, there is no continuation. The spiritualistic view ultimately reaches the soul鈥檚 non-duality, even though the attributes are many in number. Ancient Greek Monist Philosophers like Thales, Anaximander and Heraclitus argued that all the reality was composed of single substance. Plotinus belonging to the Platonic tradition taught that there is a supreme, totally transcendent 鈥榦ne鈥�, containing no division, multiplicity or distinction; beyond all categories of being and non-being. Western thinkers like David Hume, Johann Gottlieb Fichte and Arthur Schopenhauer have upheld the idea of non-dualism.^[2] Now the scientists are searching for the 鈥榦ne鈥� unique particle named as Higgs boson, which may be the elementary particle of the universe.

The Sanskrit words Eka (one), Advaya (not two), Advit墨ya (non-dual) and Advaita (oneness) denote the notion of unity which aims in non-duality. This idea is explicitly seen in both the Vedic and non-Vedic or 膧gamic traditions of India.

The importance of oneness is expressed by several sentences of Vedic literature, e.g.

eka峁� sadvipr膩岣� 产补丑耻诲丑腻 vadanti^[3]

(scholars are talking differently about one and only being),

yo dev膩n膩峁� n膩madh膩 eka eva |
ta峁� sa峁僷ra艣na峁� bhuvan膩 y膩ntyany膩 || ^[4]

(Though the names are different, they aim at the one and only reality)

yatra 惫颈艣惫补峁� 产丑补惫补迟测别办补苍墨岣峚尘^[5]

(where the universe becomes a single nest),

墨艣膩v膩syamida峁� sarvam^[6]

(all this is covered by the Lord), etc.

The mythical stories, fables and didactic literature of India contain several 厂耻产丑腻峁�i迟补蝉, which give emphasis to this idea of oneness.

For instance the well known verse of the 笔补帽肠补迟补苍迟谤补:

补测补峁� 苍颈箩补岣� paro veti 驳补峁嘺苍腻 laghucetas膩m |
ud膩racarit膩n膩峁� tu vasudhaiva ku峁璾mbakam || ^[7]

[鈥業t is mine鈥�, 鈥業t is not mine鈥�- this is the thought of Narrow-minded persons. Generous persons consider that the whole earth is their own family.]

Almost all philosophical systems emerged to uplift the society had a sound base on the principle of non-duality. Buddhists philosophies, various schools of 痴别诲腻苍迟补 and 膧gamic cults had a strong foundation of the idea of oneness. Depending on the 鲍辫补苍颈峁�a诲蝉 and correlating the oneness and multiplicity, 骋补耻岣峚辫腻诲补 and Sr墨 艢补峁卥补谤补 established and propagated the Advaitic concept of Brahman.^[8] In Kashmir 艢补颈惫颈蝉尘, the one and only 笔补谤补尘补艣颈惫补, the conscious beatitude and independent subject, is the core principle and the diversity of the objects exists outside is only the sensible manifestation of this unifying subject.^[9]

The idea of oneness is accepted by all social and cultural reformers of the modern period also. As part of the renaissance movement and Indian independence movement, the notion of oneness is profusely used by the leaders like Swami Vivekananda, Rabindranath Tagore and Mahatma Gandhi. In Kerala, the famous social reformer Sree Narayanaguru had contributed much to unify the society by upholding the principle of oneness. He tells: 鈥涣谤耻 箩腻迟颈 oru 尘补迟补峁� oru 诲补颈惫补峁� 尘补苍耻峁�y补苍耻鈥�^[10] (one caste, one religion and one god for all human beings). The idea of oneness is imbibed by the poets of all languages. The children鈥檚 poet of Kerala, Kunjunni Master says while describing 鈥� one鈥�, 鈥渙nn膩y膩l nann膩yi, nann膩y膩l onn膩yi鈥� (becoming one is becoming well, becoming well is becoming one).

Footnotes and references:

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[1]:

Facets of Indian Thought, Allen & Unwin, London, 1964, p. 37.

[2]:

For details see http://www.nonduality.com/western.htm.

[3]:

峁欢惫别诲补, Nag Publishers, Delhi, 1995, 1.164.46.

[4]:

Ibid., 10.82.3.

[5]:

惭补丑腻苍腻谤腻测补峁噊辫补苍颈峁�a诲, 2.3.

[6]:

莫艣腻惫腻蝉测辞辫补苍颈峁�a诲, 1.

[7]:

笔补帽肠补迟补苍迟谤补, 5.3.37. This verse is seen in 贬颈迟辞辫补诲别艣补 (1.3.71) and in 惭补丑辞辫补苍颈峁�a诲 (6.72) with slight difference.

[8]:

j墨vo brahmaiva n膩para岣� | J帽膩n膩val墨m膩l膩, 20.

[9]:

迟补迟谤补颈办补尘腻苍迟补谤补峁� 迟补迟惫补峁� tadevendriyavedyat膩m | sampr膩py膩nekat膩峁� 测腻迟颈 de艣ak膩lasvabh膩vata岣� || 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 2.2.2.

[10]:

鈥� J膩tinir峁嚥共獠贯箖,鈥� 2, 厂补峁僷奴谤峁嘺办峁泃颈办补岣�, Narayanagurukulam, Varkala, 2000.