Nīlakaṇṭha in his commentary goes still further and says that a hard substance called vajramaṇi also may be called living. Here we see that the ancients had to a certain extent forestalled the discovery of Sir J. C. Bose that the life functions differed only in degree between the three classes, the inorganic, plants and animals. These are all, however, only illustrations of dharma-pariṇāma, for here there is no radical change in the elements themselves, the appearance of qualities being due only to the different arrangement of the atoms of the five gross elements. This change applies to the viśeshas only—the five gross elements externally and the eleven senses internally. How the inner microcosm, the manas and the senses are affected by dharma-pariṇāma we shall see hereafter, when we deal with the psychology of the Sāṃkhya-Pātañjala doctrine. For the present it will suffice to say that the citta or mind also suffers this change and is modified in a twofold mode; the patent in the form of the ideas and the latent, as the substance itself, in the form of saṃskāras of subconscious impressions. Thus the _Bhāshya_ says: “The mind has two kinds of characteristics, perceived and unperceived. Those of the nature of ideas are perceived and those inherent in the integral nature of it are unperceived. The latter are of seven kinds and may be ascertained by inference. These are cessation of mental states by samādhi, virtue and vice, subconscious impressions, change, life-functioning, power of movement, and energy” (III. 15). This dharma-pariṇāma as we have shown it, is essentially different from the satkāraṇavāda of the aviśeshas described above. We cannot close this discussion about evolution without noticing the Sāṃkhya view of causation. We have seen that the Sāṃkhya-Pātañjala view holds that the effect is already existent in the cause, but only in a potential form. “The grouping or collocation alone changes, and this brings out the manifestation of the latent powers of the guṇas, but without creation of anything absolutely new or non-existent.” This is the true satkāryyavāda theory as distinguished from the so-called satkāryyavāda theory of the Vedāntists, which ought more properly to be called the satkāraṇavāda theory, for with them the cause alone is true, and all effects are illusory, being only impositions on the cause. For with them the material cause alone is true, whilst all its forms and shapes are merely illusory, whereas according to the Sāṃkhya-Pātañjala doctrine all the appearances or effects are true and are due to the power which the substance has of transforming itself into those various appearances and effects _yogyatāvacchinnā dharmiṇaḥ śaktireva dharmaḥ_ (III. 14). The operation of the concomitant condition or efficient cause serves only to effect the passage of a thing from potency to actualisation.