Srimad Bhagavad Gita - Vedanta - Introduction 7

[Paritala Gopi Krishna]

The cause and effect method:

It is indicated initially that the cause of all objects made of clay such as pot, cup, lid etc. is nothing but clay. Hence, pot is negated (apavada) and clay is said to be the cause (adhyaropa). We are further led to understand that clay is only provisional and not the final cause. That means, the status of clay as cause is negated (adhyaropa) and atom is indicated as its cause (adhyaropa). Atom also is negated (apavada) and particle said to be cause (adhyaropa); this way, one goes on to arrive at Isvara, in the form of intelligence as cause (adhyaropa); then, that is also negated to indicate limitless existence-consciousness (satyam-jnanam-anantam) as the final reality.

The Chandogya Upanishad adopts this approach adopts this approach of clay-pot, and then extends it to the entire universe. It reveals that all objects of the universe which include my own body, senses and mind depend on one reality which is non-dual. The student is thus made to see that by knowing one thing, everything, the universe and oneself, can be as well known.

The creation method :

It is a variation of the cause/effect method. The chapter 2 of Mundaka Upanishad starts from the standpoint of the individual looking at this universe and wondering about its cause. The ultimate reality, Brahman, is first deliberately presented as the intelligent and material cause of everything, and the universe an effect. But further, the Upanishad negates this causal status of Brahman by saying, since the effect which includes all names and forms is only 'as though', the status of Brahman as cause is also 'as though'.

The three states of experience method:

This method that is presented in Mandukya Upanishad starts with the individual and the three states of experience we all go through. I consider myself to be essentially a waker. Since the waker is totally replaced in dream and deep sleep, the reality of my being a waker is challenged and negated. It is shown that the three states of experience (waking, dreaming and sleeping) and the corresponding physical, subtle and causal worlds that one experiences are also not as real as they seem. The Upanishad then points out the content of experiencer, experience and an object of experience (universe) is one reality, Brahman that is myself.