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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 辫谤补办峁泃颈? 厂腻峁僰丑测补 denies the existence of 墨艣惫补谤补 (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 辫谤补办峁泃颈 is disturbed, and the 驳耻峁嘺蝉 develop on two lines鈥攐n 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 辫耻谤耻峁�a蝉 (辫耻谤耻峁Ｄ乺迟丑补迟腻) 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 辫谤补办峁泃颈 and its gratuitous service, which causes us all this trouble of 蝉补峁僺腻谤补.

Yoga here asks, how the blind tendency of the non-intelligent 辫谤补办峁泃颈 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 辫耻谤耻峁�a蝉, how can it remove its own barriers and lend itself to the evolutionary process from the state of 辫谤补办峁泃颈 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 墨艣惫补谤补.

墨艣惫补谤补 is a 辫耻谤耻峁�a 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 驳耻峁嘺蝉 may best serve the double interest of the 辫耻谤耻峁�a鈥檚 experience (bhoga) and liberation (apavarga) should be removed. It is according to this permanent will of 墨艣惫补谤补 that the proper barriers are removed and the 驳耻峁嘺蝉 follow naturally an intelligent course of evolution for the service of the best interests of the 辫耻谤耻峁�a蝉.

莫艣vara has not created the 辫谤补办峁泃颈; he only disturbs the equilibrium of the 辫谤补办峁泃颈 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 墨艣惫补谤补 in Yoga and its denial by 厂腻峁僰丑测补 marks the main theoretic difference between the two according to which the Yoga and 厂腻峁僰丑测补 are distinguished as Se艣vara 厂腻峁僰丑测补 (厂腻峁僰丑测补 with 墨艣惫补谤补) and Nir墨艣惫补谤补 厂腻峁僰丑测补 (Atheistic 厂腻峁僰丑测补)^[1].

Footnotes and references:

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[1]:

罢补迟迟惫补惫补颈艣腻谤补诲墨, IV. 3; Yogav膩rttika, l. 24; and 笔谤补惫补肠补苍补产办腻峁�y补, V. 1-12.