Published Paper Details:

Abstract A Critical Discussion of the Theory of Causation in Ved?nta Philosophy Sujit Maity Assistant Professor Department of philosophy Bajkul MilaniMahavidyalaya Phone No: 8145395092 Email. ID: maitysujit1@gmail.com Ved?nta is originally the name given to the Upanisads because they are the last division (anta) of the Veda because they impart the ultimate form (anta) of Vedic knowledge. The Upanisadic teachings are the original Ved?nta teachings. Advaita Vedanta recognizes two forms of causation, the material cause and the instrumental cause. According to the school Brahman is both the material and instrumental cause of creation. In other words, Brahman not only provides the will and direction, but also the material and energy required to manifest things, beings, and worlds. Brahman is both Purusha (Self) and Prakriti (Nature).This is in contrast to some schools of Hindu philosophy, which argue that Brahman is the instrumental cause while Prakriti or nature is the material cause. Adi ?ankaracharya proposed that each cause was hidden in its every effect, which was not true. In other words, the seed is hidden in the tree that produces it. While a cause is not different from the effect it produces, the same cannot be argued in the case of an effect in relation to its cause. A cause is always part of the effect, hidden within it and so is not different from it. Brahman is the cause of all creation. So the world is real only because Brahman, who is its cause, is hidden from it and inseparable from it. From this perspective the world becomes an illusion because it disappears when the Self or Brahman is withdrawn from it. The world exists when you, the cause, are present in your mind. When you, the cause, withdraw from it, the world disappears. ?ankar propounded the theory of causation (vivartav?da). According to it an effect is an outward projection of a cause and hence not real. This is in contrast to the parin?mav?da concept, according to which an effect is an evolution or transformation of a cause and hence as real as the cause itself.