The _Vyāsa-bhāshya_ (III. 14) mentions four sorts of concomitant conditions which can serve to break the barrier in a particular way and thus determine the mode or form of the actualisations of the potential. These are (1) ākāra, form and constitution of a thing; deśa, place, (3) kāla, time; thus from a piece of stone, the shoot of a plant cannot proceed, for the arrangement of the particles in stone is such that it will oppose and stand as a bar to its potential tendencies to develop into the shoot of a plant; of course if these barriers could be removed, say by the will of God, as Vijñāna Bhikshu says, then it is not impossible that the shoot of a plant might grow from a stone. By the will of God poison may be turned into nectar and nectar into poison, and there is no absolute certainty of the course of the evolutionary process, for God’s will can make any change in the direction of its process (_avyavasthitākhilapariṇāmo bhavatyeva_, III. 14). According to the Sāṃkhya-Pātañjala theory dharma, merit, can only be said to accrue from those actions which lead to a man’s salvation, and adharma from just the opposite course of conduct. When it is said that these can remove the barriers of the prakṛti and thus determine its modifications, it amounts almost to saying that the modifications of the prakṛti are being regulated by the moral conditions of man. According to the different stages of man’s moral evolution, different kinds of merit, dharma or adharma, accrue, and these again regulate the various physical and mental phenomena according to which a man may be affected either pleasurably or painfully. It must, however, be always remembered that the dharma and adharma are also the productions of prakṛti, and as such cannot affect it except by behaving as the cause for the removal of the opposite obstructions—the dharma for removing the obstructions of adharma and adharma for those of dharma. Vijñāna Bhikshu and Nāgeśa agree here in saying that the modifications due to dharma and adharma are those which affect the bodies and senses. What they mean is possibly this, that it is dharma or adharma alone which guides the transformations of the bodies and senses of all living beings in general and the Yogins.