Men may indeed acquire unlimited powers of producing any changes they like, for the powers of objects as they change according to the difference of class, space, time and condition, are not permanent, and so it is proper that they should act in accordance with the desire of the Yogin; but there is a limit to men’s will by the command of God—thus far and no further. Another point in our favour is that the Yoga philosophy differs from the Sāṃkhya mainly in this that the purushārtha or serviceability to the purusha is only the aim or end of the evolution of prakṛti and not actually the agent which removes the obstacles of the prakṛti in such a way as to determine its course as this cosmical process of evolution. Purushārtha is indeed the aim for which the process of evolution exists; for this manifold evolution in its entirety affects the interests of the purusha alone; but that does not prove that its teleology can really guide the evolution on its particular lines so as to ensure the best possible mode of serving all the interests of the purusha, for this teleology being immanent in the prakṛti is essentially non-intelligent. Thus Vācaspati says: “The fulfilment of the purpose of the purusha is not also the prime mover. God has the fulfilment of the purpose of the purusha as His own purpose, for which He behaves as the prime mover. The fulfilment of the purpose of the purusha may be regarded as cause only in the sense that it is the object in view of God, the prime mover.”[37] The Sāṃkhya, however, hopes that this immanent purpose in prakṛti acts like a blind instinct and is able to guide the course of its evolution in all its manifold lines in accordance with the best possible service of the purusha. The Pātañjala view, as we have seen, maintains that Īśvara removes all obstacles of prakṛti in such a way that this purpose may find scope for its realisation. Thus _Sūtrārthabodhinī_, IV. 3, of Nārāyaṇa Tīrtha says: “According to atheistic Sāṃkhya the future serviceability of purusha alone is the mover of prakṛti. But with us theists the serviceability of purusha is the object for which prakṛti moves. It is merely as an object that the serviceability of the purusha may be said to be the mover of the prakṛti.” As regards the connection of prakṛti and purusha, however, both Sāṃkhya and Pātañjala agree according to Vijñāna Bhikshu in denying the interference of Īśvara; it is the movement of prakṛti by virtue of immanent purpose that connects itself naturally with the purusha. Vijñāna Bhikshu’s own view, however, is that this union is brought about by God (_Vijñānāmṛta-bhāshya_, p. 34).