everywhere throughout this changing world. Thus Vācaspati writes: “The water possessing taste, colour, touch and sound and the earth possessing smell, taste, colour, touch, and sound suffer an infinite variety of changes as roots, flowers, fruits, leaves and their specific tastes and other qualities. The water and the earth which do not possess these qualities cannot have them, for we have proved that what is non-existent cannot come into being. The trees and plants produce the varied tastes and colours in animals, for it is by eating these that they acquire such richness of colour, etc. Animal products can again produce changes in plant bodies. By sprinkling blood on it a pomegranate may be made as big as a palm” (_Tattvavaiśaradī_, III. 14). Looked at from the point of view of the guṇas, there is no intrinsic difference between things, though there are a thousand manifestations of differences, according to time, place, form and causality. The expressions of the guṇas, and the manifestations of the transformations of energy differ according to time, place, shape, or causality—these are the determining circumstances and environments which determine the modes of the evolutionary process; surrounding environments are also involved in determining this change, and it is said that two Āmalaka fruits placed in two different places undergo two different sorts of changes in connection with the particular spots in which they are placed, and that if anybody interchanges them a Yogin can recognise and distinguish the one from the other by seeing the changes that the fruits have undergone in connection with their particular points of space. Thus the _Bhāshya_ says: “Two Āmalaka fruits having the same characteristic genus and species, their situation in two different points of space contributes to their specific distinction of development, so that they may be identified as this and that. When an Āmalaka is brought from a distance to a man previously inattentive to it, he naturally cannot distinguish this Āmalaka as being the distant one which has been brought before him without his knowledge. But right knowledge should be competent to discern the distinction; and the sūtra says that the place associated with one Āmalaka fruit is different from the place associated with another Āmalaka at another point of space; and the Yogin can perceive the difference of their specific evolution in association with their points of space; similarly the atoms also suffer different modifications at different points of space which can be perceived by Īśvara and the Yogins” (_Vyāsa-bhāshya_, III. 53).