oved, 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].

Change is taking place everywhere, from the smallest and least
to the highest. Atoms and reals are continually vibrating and
changing places in any and every object. At each moment the
whole universe is undergoing change, and the collocation of atoms
at any moment is different from what it was at the previous
moment. When these changes are perceivable, they are perceived
as _dharmapari@nama_ or changes of _dharma_ or quality; but perceived
or unperceived the changes are continually going on. This
change of appearance may be viewed from another aspect by
virtue of which we may call it present or past, and old or new,
and these are respectively called the _lak@sa@napari@nama_ and
_avasthapari@nama_. At every moment every object of the world is
undergoing evolution or change, change as past, present and future,
as new, old or unborn. When any change is in a potential state
we call it future, when manifested present, when it becomes sub-latent
again it is said to be past. Thus it is that the potential,
manifest, and sub-latent changes of a thing are called future,
present and past [Footnote ref 2].

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[Footnote 1: _Vyasabha@sya, Tattvavais'aradi_ and _Yogavarttika,_ III. 14.]

[Footnote 2: It is well to note in this connection that Sa@mkhya-yoga does
not admit the existence of time as an independent entit