Page:Essays On The Gita - Ghose - 1922.djvu/101

Rh principles of things. First, actually, we find that there are many conscious beings in the world and each regards the same world i his own way and has his independent experience of its subjective and objective things, his separate dealings with the same perceptive and reactive processes. If there were only one Purusha, there would not be this central independence and separativeness, but all would see the world in an identical fashion and with a common subjectivity and objectivity. Because Prakriti is one, all witness the same world ; because her principles are everywhere the same, the general principles which constitute internal and external experience are the same for all; but the infinite difference of view and outlook and attitude, action and experience and escape from experience--a difference not of the natural operations which are the same but of the witnessing consciousness,—are utterly inexplicable except on the supposition that there is a multiplicity of witnesses, many Purushas. The separative ego-sense, we may say, is a sufficient explanation ? But the ego-sense is a common principle of Nature and need not vary; for by itself it simply induces the Purusha to identify himself with Prakriti, and if there is only one Purusha, all beings would be one, joined and alike in their egoistic consciousness; however different in detail might be the mere forms and combinations of their natural parts, there would be no difference of soul outlook and soul-experience. The variations of Nature ought not to make all this central difference, this multiplicity of outlook and from beginning to end this separateness of experience in one Witness, one Purusha. Therefore the pluralism of souls is a logical necessity to a pure Sankhya system