Vācaspati again says: “Though all cause is essentially all effects yet a particular cause takes effect in a particular place, thus though the cause is the same, yet saffron grows in Kāśmīra and not in Pāñcāla. So, the rains do not come in summer, the vicious do not enjoy happiness. Thus in accordance with the obstructions of place, time, animal form, and instrumental accessories, the same cause does not produce the same effect. Though as cause everything is essentially everything else, yet there is a particular country for a particular effect, such as Kāśmīra is for saffron. Even though the causes may be in other countries such as Pāñcāla, yet the effect will not happen there, and for this reason saffron does not manifest itself in Pāñcāla. So in summer there are no rains and so no paddy grows then” (_Tattvavaiśāradī_, III. 14). We see therefore that time, space, etc., are the limitations which regulate, modify and determine to a certain extent the varying transformations and changes and the seeming differences of things, though in reality they are all ultimately reducible to the three guṇas; thus Kāśmīra being the country of saffron, it will not grow in the Pāñcāla country, even though the other causes of its growth should all be present there;—here the operation of cause is limited by space. After considering the inorganic, vegetable and animal kingdoms as three stages in the evolutionary process, our attention is at once drawn to their conception of the nature of relation of plant life to animal life. Though I do not find any special reference in the _Bhāshya_ to this point, yet I am reminded of a few passages in the _Mahābhārata_, which I think may be added as a supplement to the general doctrine of evolution according to the Sāṃkhya-Pātañjala philosophy as stated here. Thus the _Mahābhārata_ says: “Even the solid trees have ether (ākāśa) in them which justifies the regular appearance of flowers and fruits. By heat the leaves, the bark, flowers and fruits become withered, and since there is withering and decay in them, there is in them the sensation of touch. Since by the sound of air, fire and thunder the fruits and flowers fall away, there must be the sense of hearing in them. The creepers encircle the trees and they go in all directions, and since without sight there could not be any choice of direction, the trees have the power of vision. By various holy and unholy smells and incenses of various kinds the trees are cured of their diseases and blossom forth, therefore the trees can smell. Since they drink by their roots, and since they get diseases, and since their diseases can be cured, there is the sense of taste in the trees. Since they enjoy pleasure and suffer pain, and since their parts which are cut grow, I see life everywhere in trees and not want of life” (_Sāntiparva_, 184).