for a moment and was lost. On account of this theory
of causation and also on account of their doctrine of s'unya, they
were called _vainas'ikas_ (nihilists) by the Vedantins. This doctrine
is therefore contrasted to Sa@mkhya doctrine as _asatkaryavada._

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[Footnote 1: _Tattvakaumudi,_ 9.]

258

The jain view holds that both these views are relatively true and
that from one point of view satkaryavada is true and from another
asatkaryavada. The Sa@mkhya view that the cause is continually
transforming itself into its effects is technically called _pari@namavada_
as against the Vedanta view called the _vivarttavada_: that
cause remains ever the same, and what we call effects are but
illusory impositions of mere unreal appearance of name and form--mere
Maya [Footnote ref. 1].

Sa@mkhya Atheism and Yoga Theism.

Granted that the interchange of the positions of the infinite
number of reals produce all the world and its transformations;
whence comes this fixed order of the universe, the fixed order of
cause and effect, the fixed order of the so-called barriers which
prevent the transformation of any cause into any effect or the
first disturbance of the equilibrium of the prak@rti? Sa@mkhya
denies the existence of Is'vara (God) or any other exterior influence,
and holds that there is an inherent tendency in these reals which
guides all their movements. This tendency or teleology demands
that the movements of the reals should be in such a manner that
they may render some service to the souls either in the direction
of enjoyment or salvation. It is by the natural course of such a
tendency that prak@rti is disturbed, and the gu@nas develop on two
lines--on the mental plane, _citta_ or mind comprising the sense
faculties, and on the objective plane as material objects; and it is
in fulfilment of the demands of this tendency that on the one
hand take place subjective experiences as the changes of the
buddhi and on the other the infinite modes of the changes of objective
things. It is this tendency to be of service to the puru@sas
(_puru@sarthata_) that guides all the movements of the reals, restrains
all disorder, renders the world a fit object of experience, and
finally rouses them to turn back from the world and seek to attain
liberation from the association of prak@rti and its gratuitous service,
which causes us all this trouble of sa@msara.

Yoga her