trasarenu, which the Vaisheshika school and Vijnanbhiksu, in his Yoga-vartikka, state are the gunas, and that in the tanmatras there exists the specific differentiation that constitutes the tanmatras. The formation of bhutas through tattvantra-parinama is followed by dharmaparinama, or evolution by change of qualities. In the production of a thing, the different gunas do not choose different independent courses, but join together and effect the evolution of a single product. The appearance of a thing is only an explicit aspect of the selfsame thing—the atoms. Quality is a nature of substance and any change in substance is owing to changed qualities. The lakshana-parinama aspect of the change in appearance refers to the three different moments of the same thing, according to its different characters as unmanifested, or manifested, or manifested in the past but conserved. It is in the avastha-parinama aspect of that change that a substance is called new or old, grown, or decayed. Vedanta The tanmatras evolve out of the bhutadi which is only an intermediate state. They have some mass and the energy and physical characteristics—such as penetrability, power of impact, radiant heat, and viscous attraction—and affect the senses after assuming the form of paramanus, or atoms, of the bhutas (the created ones), the process being called tattavantraparinama, or primary evolution. In evolution, the total energy always remains the same, redistributed among causes and effects, the totality of effects exists in the totality of causes in the potential form. The collocations and regroupings of the three gunas (attributes or properties) induce more differentiated evolutes. The regroupings constitute the changes leading to evolutions, i.e. from cause to effect, which is based on the process known as satkaryavada, the doctrine that the effect is existent in the cause even before the causal process has started to produce the effect, which operates in accordance with the laws of conservation of matter and energy. The suksma bhutas combine in different proportions with the radical, as its material cause, and other bhutas, as the efficient cause, to form the mahabhutas. Suksma bhutas and panus, or paramanus, (atoms) cannot exist in the phenomenal state in an uncombined form. Two atoms combine as a result of parispanda (rotary or vibratory motion) to form a dvyanuka (molecule); three of these dvyanukas combine to form a tryanuka, and so on, until heavier metals are formed. Excepting akasha, all other tanmatras have attributes of the previous ones