With the bhūtas we have the last stage of evolution of the guṇas. The course of evolution, however, does not cease here, but continues ceaselessly, though by its process no new stage of existence is generated, but the product of the evolution is such that in it the properties of the gross elements which compose its constitution can be found directly. This is what is called _dharmapariṇāma_, as distinguished from the _tattvāntara-pariṇāma_ spoken above. The evolution of the viśeshas from the aviśeshas is always styled tattvāntara-pariṇāma, as opposed to the evolution that takes place among the viśeshas themselves, which is called _dharmapariṇāma_ or evolution by change of qualities. Now these atoms or paramāṇus of kshiti, ap, tejas, marut or ākāśa conglomerate together and form all sentient or non-sentient bodies in the world. The different atoms of earth, air, fire, water, etc., conglomerate together and form the different animate bodies such as cow, etc., or inanimate bodies such as jug, etc., and vegetables like the tree, etc. These bodies are built up by the conglomerated units of the atoms in such a way that they are almost in a state of combination which has been styled _ayutasiddhāvayava_. In such a combination the parts do not stand independently, but only hide themselves as it were in order to manifest the whole body, so that by the conglomeration of the particles we have what may be called a body, which is regarded as quite a different thing from the atoms of which it is composed. These bodies change with the different sorts of change or arrangement of the particles, according to which the body may be spoken of as “one,” “large,” “small,” “tangible” or “possessing” the quality of action. Some philosophers hold the view that a body is really nothing but the conglomeration of the atoms; but they must be altogether wrong here since they have no right to ignore the “body,” which appears before them with all its specific qualities and attributes; moreover, if they ignore the body they have to ignore almost everything, for the atoms themselves are not visible.