e asks, how the blind tendency of the non-intelligent

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[Footnote 1: Both the Vedanta and the Sa@mkhya theories of causation are
sometimes loosely called _satkaryyavada._ But correctly speaking as some
discerning commentators have pointed out, the Vedanta theory of causation
should be called satkara@navada for according to it the _kara@na_ (cause)
alone exists (_sat_) and all _karyyas,_ (effects) are illusory appearances
of the kara@na; but according to Sa@mkhya the karyya exists in
a potential state in the kara@na and is hence always existing and real.]

259

prak@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 1].