Lessons in Vedanta

Lesson-24

It was mentioned in the 15th lesson that reality should be comprehended with the help of methods like Adhyaaropa and Apavaada (Adhyaaropa apavaadaabhyaam jnaatavyah tattva nirnayah). The concept of Adhyaropa was explained till the 23rd lesson. It was also shown that Adhyaaropa is the cause of illusion. It was therefore deduced that if Adhyaaropa could somehow be overcome, there would be no chance of coming in contact with sorrow. This is called as conquering the Atyantika Duhkha. (endless sorrow).

To know as to how Adhyaaropa can be overcome, one should first understand what Apavaada is.

It must be first realised that there can be no effect without cause. With the help of this realisation, we must try to identify the cause behind every effect. We must also realise that the apparent effect is in fact a continuum of the cause. Then, we will be able to concentrate on the root cause. We will then be able to appreciate that it is useless to become either excited or depressed by looking at the apparent effect (which in reality is nothing but the other manifestation of the cause). Let us consider an example.

We see something shining like a piece of silver in a desert on a bright summer afternoon. Desert is an unlikely place to find a silver piece. Instead, what is commonly seen in a desert is a seashell. An intelligent person will soon realise that the shining object is not silver, but merely a piece of seashell. Thus, he is able to find out the truth (or cause) behind the effect called 'shining'. He is also able to establish that there exists no cause other than the seashell in causing the effect - shine.

Such realisation is termed 'Apavaada'.

Similarly, realising that there is no snake and what is causing the fear is only a piece of rope (in the Snake - Rope illusion).

How do these examples help us in understanding about the Absolute Reality? It was shown that the creation was imposed upon Brahman. An intelligent person will be able to realise that what is apparent in the form of the visible universe is not real and will therefore deny the existence of the world. Such denial is called as Apavaada. For a proper understanding of the meaning of 'denying the existence of the universe', one should be well-versed with the concept of cause and effect.

In Lesson-17, we had discussed about Upaadaana Kaarana (proximate cause) and Nimitta Kaarana. (instrumental cause) with the help of the example of a pot.

{The proximate cause (Upaadaana Kaarana) assumes different forms and names. When we say 'pot', a specific form comes to our mind. There is close relationship between name and the form. If the pot is broken into pieces, what will remain ? What remains is neither it's form nor name, but simply clay.}

The real form of the effect is always its Upaadaana Karana only. What exists is only Upaadaana Karana. It assumes different forms and names. When we say 'pot', a specific form comes to our mind. There is close relation between the name and the form. If the pot is broken in to pieces, what will remain? What remains is neither its form nor name, but simply clay. We know that clay is the Upaadaana Kaarana for the pot. It is therefore clear that when the modifications are destroyed, the effect is also destroyed and what remains is the Upaadaana Karana of that object. This process is called as 'merging of the effect in the cause'. How can we use the example of the pot in Vedanta? Let us see.

We are able to see innumerable beings with innumerable names. The Upaadaana Karana for these manifestations is the Pancha Bhootas (five elements). Therefore the manifest world is not different from the Pancha Bhootas.

Pancha Tanmatras are the cause for the Pancha Bhootas. Therefore Pancha Bhootas are not different from the Pancha Tanmatras.

Pancha Tattvas are the cause for the Pancha Tanmatras. Therefore Pancha Tanmatras are not different from Pancha Tattvas.

The first among the Pancha Tattvas is the Akasha Tattva (space principle). Akasha is the cause for the remaining four principles. Therefore, Akasha is not different from the other four.

Maaya is the cause for Akasha. Therefore, Akasha is not different from Maaya. This Maaya and its Upadhi (disguise) i.e., the Ishwara Chaitanya came from Shuddha Chaitanya. Therefore they are not different from Shuddha Chaitanya.

If we now look back and work backwards, we will realise that the manifest world is not different from the Shuddha Chaitanya (Pure Consciousness). Thus, it is now possible to deny the existence of the manifest world. This process of denying is called as 'Apavaada'.

{..... by progressively denying the series of Kaaranas (causes) by bringing the method of Adhyaaropa, it is possible to relaise that nothing other than Brahman exists and that I am not different from Brahman.... }

That which causes the faulty understanding (that the world exists) is Maaya. We have denied above, the existence of Maaya. In fact, the definition of the word Maaya in Sanskrit is "Yaa Maa Saa Maayaa" (That which does not exist is Maayaa).

Maaya is also called as 'Avidyaa'. That which exists is 'Vidya'. Avidyaa is that which does not exist.

It is clear from the above narration that Maaya (or Avidya) is only imaginary.

Thus, by progressively denying the series of Kaaranas (causes) by using the method of Adhyaaropa, it is possible to realise that nothing other than Brahman exists and that I am not different from the Brahman.

One in whom such a realisation has dawned is a Jeevanmukta (a liberated person).

Lessons 15 to 24 have discussed the method of achieving liberation by employing the methods of Adhyaaropa and Apavaada. Cause and Effect theory was also explained.