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 here asks, how the blind tendency of the non-intelligentprak@rti can bring forth this order and harmony of the universe, how can it determine what course of evolution will be of the best service to the puru@sas, how can it remove its own barriers and lend itself to the evolutionary process from the state of prak@rti equilibrium? How too can this blind tendency so regulate the evolutionary order that all men must suffer pains according to their bad karmas, and happiness according to their good ones? There must be some intelligent Being who should help the course of evolution in such a way that this system of order and harmony may be attained. This Being is Is'vara. Is'vara is a puru@sa who had never been subject to ignorance, afflictions, or passions. His body is of pure sattva quality which can never be touched by ignorance. He is all knowledge and all powerful. He has a permanent wish that those barriers in the course of the evolution of the reals by which the evolution of the gu@nas may best serve the double interest of the puru@sa's experience (_bhoga_) and liberation (_apavarga_) should be removed. It is according to this permanent will of Is'vara that the proper barriers are removed and the gu@nas follow naturally an intelligent course of evolution for the service of the best interests of the puru@sas. Is'vara has not created the prak@rti; he only disturbs the equilibrium of the prak@rti in its quiescent state, and later on helps it to follow an intelligent order by which the fruits of karma are properly distributed and the order of the world is brought about. This acknowledgement of Is'vara in Yoga and its denial by Sa@mkhya marks the main theoretic difference between the two according to which the Yoga and Sa@mkhya are distinguished as Ses'vara Sa@mkhya (Sa@mkhya with Is'vara) and Niris'vara Sa@mkhya (Atheistic Sa@mkhya) [Footnote ref 381].