We now see that substance has neither past nor future; appearances or qualities only are manifested in time, by virtue of which substance is also spoken of as varying and changing temporally, just as a line remains unchanged in itself but acquires different significances according as one or two zeros are placed on its right side. Substance—the atoms of kshiti, ap, tejas, marut, vyoman, etc., by various changes of quality appear as the manifold varieties of cosmical existence. There is no intrinsic difference between one thing and another, but only changes of character of one and the same thing; thus the gross elemental atoms like water and earth particles acquire various qualities and appear as the various juices of all fruits and herbs. Now in analogy with the arguments stated above, it will seem that even a qualified thing or appearance may be relatively regarded as substance, when it is seen to remain common to various other modifications of that appearance itself. Thus a jug, which may remain common in all its modifications of colour, may be regarded relatively as the dharmin or substance of all these special appearances or modifications of the same appearance. We remember that the guṇas, which are the final substratum of all the grosser particles, are always in a state of commotion and always evolving in the manner previously stated, for the sake of the experience and final realisation of the parusha, the only object or end of the prakṛti. Thus the _Bhāshya_, III. 13, says: “So it is the nature of the guṇas that there cannot remain even a moment without the evolutionary changes of dharma, lakshaṇa and avasthā; movement is the characteristic of the guṇas. The nature of the guṇas is the cause of their constant movement.”