You understand what is meant by knowledge. Knowledge is pigeon-holing a new impression with old ones, recognising a new impression. What is meant by recognition? Finding associations with similar impressions that one already has. Nothing further is meant by knowledge. If that is the case, if knowledge means finding the associations, then it must be that to know anything we have to set the whole series of its similars. Is it not so? Suppose you take a pebble; to find the association, you have to see the whole series of pebbles similes to it. But with our perception of the universe as a whole we cannot do that, because in the pigeon-hole of our mind there is only one single record of the perception, we have no other perception of the same nature or class, we cannot compare it with any other. We cannot refer it to its associations. This bit of the universe, cut off by our consciousness, is a startling new thing, because we have not been able to find its associations. Therefore, we are struggling with it, and thinking it horrible, wicked, and bad; we may sometimes think it is good, but we always think it is imperfect. It is only when we find its associations that the universe can be known. We shall recognise it when we go beyond the universe and consciousness, and then the universe will stand explained. Until we can do that, all the knocking of our heads against a wall will never explain the universe, because knowledge is the finding of similars, and this conscious plane only gives us one single perception of it. So with our idea of God. All that we see of God is only a part just as we see only one portion of the universe, and all the rest is beyond human cognition. "I, the universal; so great am I that even this universe is but a part of Me." That is why we see God as imperfect, and do not understand Him. The only way to understand Him and the universe is to go beyond reason, beyond consciousness. "When thou goest beyond the heard and the hearing, the thought and the thinking, then alone wilt thou come to Truth." "Go thou beyond the scriptures, because they teach only up to nature, up to the three qualities." When we go beyond them, we find the harmony, and not before.
The microcosm and the macrocosm are built on exactly the same plan, and in the microcosm we know only one part, the middle part. We know neither the sub-conscious, nor the super-conscious. We know the conscious only. If a man stands up and says, "I am a sinner", he makes an untrue statement because he does not know himself. He is the most ignorant of men; of himself he knows only one part, because his knowledge covers only a part of the ground he is on. So with this universe, it is possible to know only a part of it with the reason, not the whole of it; for the sub-conscious, the conscious and the super-conscious, the individual Mahat and the universal Mahat, and all the subsequent modifications, constitute the universe.
What makes nature (Prakriti) change? We see so far that everything, all Prakriti, is Jada, insentient. It is all compound and insentient. Wherever there is law, it is proof that the region of its play is insentient. Mind, intelligence, will, and everything else is insentient. But they are all reflecting the sentiency, the "Chit" of some being who is beyond all this, whom the Sankhya philosophers call "Purusha". The Purusha is the unwitting cause of all the changes in the universe. That is to say, this Purusha, taking Him in the universal sense, is the God of the universe. It is said that the will of the Lord created the universe. It is very good as a common expression, but we see it cannot be true. How could it be will? Will is the third or fourth manifestation in nature. Many things exist before it, and what created them? Will is a compound, and everything that is a compound is a product of nature. Will, therefore, could not create nature. So, to say that the will of the Lord created the universe is meaningless. Our will only covers a little portion of self-consciousness and moves our brain. It is not will that is working your body or that is working the universe. This body is being moved by a power of which will is only a manifestation in one part. Likewise in the universe there is will, but that is only one part of the universe. The whole of the universe is not guided by will; that is why we cannot explain it by the will theory. Suppose I take it for granted that it is will moving the body, then, when I find I cannot work it at will, I begin to fret and fume. It is my fault, because I had no right to take the will theory for granted. In the same way, if I take the universe and think it is will that moves it and find things which do not coincide, it is my fault. So the Purusha is not will; neither can it be intelligence, because intelligence itself is a compound. There cannot be any intelligence without some sort of matter corresponding to the brain. Wherever there is intelligence, there must be something akin to that matter which we call brain which becomes lumped together into a particular form and serves the purpose of the brain. Wherever there is intelligence, there must be that matter in some form or other. But intelligence itself is a compound. What then is this Purusha? It is neither intelligence nor will, but it is the cause of all these. It is its presence that sets them all going and combining. It does not mix with nature; it is not intelligence, or Mahat; but the Self, the pure, is Purusha. "I am the witness, and through my witnessing, nature is producing; all that is sentient and all that is insentient."
What is this sentiency in nature? We find intelligence is this sentiency which is called Chit. The basis of sentiency is in the Purusha, it is the nature of Purusha. It is that which cannot be explained but which is the cause of all that we call knowledge. Purusha is not consciousness, because consciousness is a compound; buts whatever is light and good in consciousness belongs to Purusha. Purusha is not conscious, but whatever is light in intelligence belongs to Purusha. Sentiency is in the Purusha, but the Purusha is not intelligent, not knowing. The Chit in the Purusha plus Prakriti is what we see around us. Whatever is pleasure and happiness and light in the universe belongs to Purusha; but it is a compound, because it is Purusha plus Prakriti. "Wherever there is any happiness, wherever there is any bliss, there is a spark of that immortality which is God." "Purusha is the; great attraction of the universe; though untouched by and unconnected with the universe, yet it attracts the whole; universe." You see a man going after gold, because behind it is a spark of the Purusha though mixed up with a good deal of dirt. When a man loves his children or a woman her husband, what is the attracting power? A spark of Purusha behind them. It is there, only mixed up with "dirt". Nothing else can attract. "In this world of insentiency the Purusha alone is sentient." This is the Purusha of the Sankhya. As such, it necessarily follows that the Purusha must be omnipresent. That which is not omnipresent must be limited. All limitations are caused; that which is caused must have a beginning and end. If the Purusha is limited, it will die, will not be free, will not be final, but must have some cause. Therefore it is omnipresent. According to Kapila, there are many Purushas; not one, but an infinite number of them. You and I have each of us one, and so has everyone else; an infinite number of circles, each one infinite, running through this universe. The Purusha is neither mind nor matter, the reflex from it is all that we know. We are sure if it is omnipresent it has neither death nor birth. Nature is casting her shadow upon it, the shadow of birth and death, but it is by its nature pure. So far we have found the philosophy of the Sankhya wonderful.