Thus we see that from prakṛti comes mahat, from mahat comes ahaṃkāra, and from ahaṃkāra, as we have seen above, the evolution takes three different courses according to the preponderance of sattva, rajas and tamas originating the cognitive and conative senses and manas, the superintendent of them both on one side and the tanmātras on the other. These tanmātras again produce the five gross elements. Now when ahaṃkāra produces the tanmātras or the senses, or when the tanmātras produce the five gross elements, or when ahaṃkāra itself is produced from buddhi or mahat, it is called _tattvāntara-pariṇāma_, i.e. the production of a different tattva or substance. Thus in the case of _tattvāntara-pariṇāma_ (as for example when the tanmātras are produced from ahaṃkāra), it must be carefully noticed that the state of being involved in the tanmātras is altogether different from the state of being of ahaṃkāra; it is not a mere change of quality but a change of existence or state of being.[22] Thus though the tanmātras are derived from ahaṃkāra the traces of ahaṃkāra cannot be easily followed in them. This derivation is not such that the ahaṃkāra remains principally unchanged and there is only a change of quality in it, but it is a different existence altogether, having properties which differ widely from those of ahaṃkāra. So it is called tattvāntara-pariṇāma, i.e. evolution of different categories of existence. Now the evolution that the senses and the five gross elements can undergo can never be of this nature, for they are viśeshas, or substances which have been too much specialised to allow the evolution of any other substance of a different grade of existence from themselves. With them there is an end of all emanation. So we see that the aviśeshas or slightly specialised emanations are those which being themselves but emanations can yet yield other emanations from themselves. Thus we see that mahat, ahaṃkāra and the five tanmātras are themselves emanations, as well as the source of other emanations. Mahat, however, though it is undoubtedly an aviśesha or slightly specialised emanation, is called by another technical name liṅga or sign, for from the state of mahat, the prakṛti from which it must have emanated may be inferred. Prakṛti, however, from which no other primal state is inferable, is called the aliṅga or that which is not a sign for the existence of any other primal and more unspecialised state. In one sense all the emanations can be with justice called the liṅgas or states of existence standing as the sign by which the causes from which they have emanated can be directly inferred. Thus in this sense the five gross elements maybe called the liṅga of the tanmātras, and they again of the ego, and that again of the mahat, for the unspecialised ones are inferred from their specialised modifications or emanations. But this technical name liṅga is reserved for the mahat from which the aliṅga or prakṛti can be inferred.