Page:A History of Indian Philosophy Vol 1.djvu/274

25 8 The KaPila and the Piitaiijala Sii1!lkhya [CH. 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 Sarp.khya view that the cause is continually transforming itself into its effects is technically called pari1Jiima- 'viida as against the Vedanta view called the vivarttaviida: 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 l . Sarpkhya 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 prakfti? Sarp.khya denies the existence ofIsvara(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 prakfti is disturbed, and the gUI)as develop on two lines-on the mental plane, cilta 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 ob- jective things. It is this tendency to be of service to the puruas (pl/rltiirtltatii) 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 prakfti and its gratuitous service, which causes us all this trouble of sarp.sara. Yoga here asks, how the blind tendency of the non-intelligent 1 Both the Vedanta and the Salpkhya theories of causation are sometimes loosely called satkiiryyaviida. But correctly speaking as some discerning commentators have pointed out, the Vedanta theory of causation should be called satkaral)aviida for ac- cording to it the kiiraza (cause) alone exists (sat) and all kiiryyas (effects) are illusory appearances of the k:irm.1a; hut accorr1ing to Siil11khya the kiiryya exists in a potential statc in the karal)a and is hence always exiting and real.