Again, these atoms, though so much unlike the Vaiśeshika atoms since they contain tanmātras of a different nature as their constituents and thus differ from the simpler atoms of the Vaiśeshikas, compose the constituents of all inorganic, organic or animal bodies in such a way that there is no break of harmony—no opposition between them;—but, on the contrary, when any one of the guṇas existing in the atoms and their conglomerations becomes prominent, the other guṇas though their functions are different from it, yet do not run counter to the prominent guṇas, but conjointly with them, help to form the specific modification for the experiences of the purusha. In the production of a thing, the different guṇas do not choose different independent courses for their evolution, but join together and effectuate themselves in the evolution of a single product. Thus we see also that when the atoms of different gross elements possessing different properties and attributes coalesce, their difference of attributes does not produce confusion, but they unite in the production of the particular substances by a common teleological purpose (see _Vyāsa-bhāshya_, IV. 14). We thus see that the bodies or things composed by the collocation of the atoms in one sense differ from the atoms themselves and in another are identical with the atoms themselves. We see therefore that the appearance of the atoms as bodies or things differs with the change of position of the atoms amongst themselves. So we can say that the change of the appearance of things and bodies only shows the change of the collocation of the atoms, there being always a change of appearance in the bodies consequent on every change in the position of the atoms. The former therefore is only an explicit appearance of the change that takes place in the substance itself; for the appearance of a thing is only an explicit aspect of the very selfsame thing—the atoms; thus the _Bhāshya_ says: _dharmisvarūpamātro hi dharmaḥ, dharmivrikriyā eva eshā dharmadvārā prapañcyate_, i.e. a dharma (quality) is merely the nature of the dharmin (substance), and it is the changes of the dharmin that are made explicit by the dharmas.[34] Often it happens that the change of appearance of a thing or a body, a tree or a piece of cloth, for example, can be marked only after a long interval. This, however, only shows that the atoms of the body had been continually changing and consequently the appearance of the body or the thing also had been continually changing; for otherwise we can in no way account for the sudden change of appearance. All bodies are continually changing the constituent collocation of atoms and their appearances. In the smallest particle of time or kshaṇa the whole universe undergoes a change. Each moment or the smallest particle of time is only the manifestation of that particular change. Time therefore has not a separate existence in this philosophy as in the Vaiśeshika, but it is only identical with the