The jain view holds that both these views are relatively true and that from one point of view satkâryavâda is true and from another asatkâryavâda. The Sâ@mkhya view that the cause is continually transforming itself into its effects is technically called _pari@nâmavâda_ as against the Vedânta view called the _vivarttavâda_: 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]. Sâ@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? Sâ@mkhya denies the existence of Îs'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@sârthatâ_) 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@msâra. Yoga here asks, how the blind tendency of the non-intelligent ___________________________________________________________________ [Footnote 1: Both the Vedânta and the Sâ@mkhya theories of causation are sometimes loosely called _satkâryyavâda._ But correctly speaking as some discerning commentators have pointed out, the Vedânta theory of causation should be called satkâra@navâda for according to it the _kâra@na_ (cause) alone exists (_sat_) and all _kâryyas,_ (effects) are illusory appearances of the kâra@na; but according to Sâ@mkhya the kâryya exists in a potential state in the kâra@na and is hence always existing and real.] 259