Now it often happens that though the appearance of a thing is constantly changing owing to the continual change of the atoms that compose it, yet the changes are so fine and infinitesimal that they cannot be marked by anyone except the Yogins; for though structural changes may be going on tending towards the final passing away of that structure and body into another structure and body, which greatly differs from it, yet they may not be noticed by us, who can take note of the bigger changes alone. Taking therefore two remarkable stages of things, the difference between which may be so notable as to justify us in calling the later the dissolution or destruction of the former, we assert that the thing has suffered growth and decay in the interval, during which the actual was passing into the sublatent and the potential was tending towards actualization. This is what is called the avasthā-pariṇāma, or change of condition, which, however, does not materially differ from the lakshaṇa-pariṇāma and can thus be held to be a mode of it. It is on account of this that a substance is called new or old, grown or decayed. Thus in explaining the illustration given in the _Bhāshya_, III. 13: “there is avasthā-pariṇāma. At the moments of cessation the potencies of cessation become stronger and those of ordinary experience weaker.” The _Yoga-vārttika_ says: “The strength and weakness of the two potencies is like the newness or oldness of a jug; growth and decay being the same as origination and decease, there is no difference here from _lakshaṇa-pariṇāma_.” It is now time for us to examine once more the relation of dharmin, substance, and dharma, its quality or appearance. Dharmin, or substance, is that which remains common to the latent (as having passed over or _śānta_), the rising (the present or _udita_) and the unpredicable (future or _avyapadeśya_) characteristic qualities of the substance. Substance (take for example, earth) has the power of existing in the form of particles of dust, a lump or a jug by which water may be carried. Now taking the stage of lump for examination we may think of its previous stage, that of particles of dust, as being latent, and its future stage as jug as the unpredicable. The earth we see here to be common to all these three stages which have come into being by its own activity and consequent changes. Earth here is the common quality which remains unchanged in all these stages, and so relatively constant among its changes as particles, lump and jug. This earth therefore is regarded as the dharmin, characterised one, the substance; and its stages as its dharma or qualities. When this dharmin, or substance, undergoes a change from a stage of lump to a stage of jug, it undergoes what is called _dharma-pariṇāma_ or change of quality.