which collocated the milk-atoms to form milk was in a state of arrest in the milk state.  If by heat or other causes this barrier is removed, the energy naturally changes direction in a corresponding manner and collocates the atoms accordingly for the formation of curd.  So also as soon as the barriers are removed from the prak@rti, guided by the constant will of Is’vara, the reals in equilibrium in the state of prak@rti leave their state of arrest and evolve themselves into mahat, etc.

Change as the formation of new collocations.

It is easy to see from what we have already said that any collocation of atoms forming a thing could not change its form, unless the barrier inherent or caused by the formation of the present collocation could be removed by some other extraneous instrumental cause.  All gross things are formed by the collocation of the five atoms of k@siti, ap, tejas, marut, and vyoman.  The difference between one thing and another is simply this, that its collocation of atoms or the arrangement or grouping of atoms is different from that in another.  The formation of a collocation has an inherent barrier against any change, which keeps that collocation in a state of equilibrium, and it is easy to see that these barriers exist in infinite directions in which all the other infinite objects of the world exist.  From whichever side the barrier is removed, the energy flows in that direction and helps the

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formation of a corresponding object.  Provided the suitable barriers could be removed, anything could be changed into any other thing.  And it is believed that the Yogins can acquire the powers by which they can remove any barriers, and thus make anything out of any other thing.  But generally in the normal course of events the line of evolution follows “a definite law which cannot be overstepped” (pari@namakramaniyama) or in other words there are some natural barriers which cannot be removed, and thus the evolutionary course has to take a path to the exclusion of those lines where the barriers could not be removed.  Thus saffron grows in countries like Kashmere and not in Bengal, this is limitation of countries (des’apabandha); certain kinds of paddy grow in the rainy season only, this is limitation of season or time (kalapabandha); deer cannot beget men, this is limitation by form (akarapabandha); curd can come out of milk, this is the limitation of causes (nimittapabandha).  The evolutionary course can thus follow only that path which is not barricaded by any of these limitations or natural obstructions [Footnote ref 1].