It is interesting to notice here the two words used by Vācaspati in characterising the twofold aspect of the guṇa viz. _vyavasāyātmakatva_, their nature as the determiner or perceiver, and _vyavaseyātmakatva_, their nature as determined or perceived. The elements which compose the phenomena of the objects of perception are the same as those which form the phenomena of the perceiving; their only distinction is that one is the determined and the other is the determiner. What we call the psychosis involving intellection, sensing and the ego, and what may be called the infra-atoms, atoms and their combinations, are but two different types of modifications of the same stuff of reals. There is no intrinsic difference in nature between the mental and the physical. The mode of causal transformation is explained by Vijñāna Bhikshu in his commentary on the system of Sāṃkhya as if its functions consisted only in making manifest what was already there in an unmanifested form. Thus he says, “just as the image already existing in the stone is only manifested by the activity of the statuary, so the causal activity also generates only that activity by which an effect is manifested as if it happened or came into being at the present moment.”[3] The effects are all always existent, but some of them are sometimes in an unmanifested state. What the causal operation, viz. the energy of the agent and the suitable collocating instruments and conditions, does is to set up an activity by which the effect may be manifested at the present moment.