electrified body.  An internal change has occurred in both cases from the propinquity of another object.  So with Purusha and Prakriti.  Purusha does nothing, but from Purusha there comes out an influence, as in the case of the magnetic influence.  The three gunas, under this influence of Purusha, undergo a marvellous change.  I do not know what words to use, in order not to make a mistake in putting it.  You cannot say that Prakriti absorbs the influence.  You can hardly say that it reflects the Purusha.  But the presence of Purusha brings about certain internal changes, causes a difference in the equilibrium of the three gunas in Prakriti.  The three gunas were in a state of equilibrium.  No guna was manifest.  One guna was balanced against another.  What happens when Purusha influences Prakriti?  The quality of awareness in Purusha is taken up by, or reflected in, the guna called Sattva—­ rhythm, and it becomes cognition in Prakriti.  The quality that we call life in Purusha is taken up by, or reflected, in the guna called Rajas—­mobility, and it becomes force, energy, activity, in Prakriti.  The quality that we call immutability in Purusha is taken up by, or reflected, in the guna called Tamas—­inertia, and shows itself out as will or desire in Prakriti.  So that, in that balanced equilibrium of Prakriti, a change has taken place by the mere propinquity of, or presence of, the Purusha.  The Purusha has lost nothing, but at the same time a change has taken place in matter.  Cognition has appeared in it.  Activity, force, has appeared in it.  Will or desire has appeared in it.  With this change in Prakriti another change occurs.  The three attributes of Purusha cannot be separated from each other, nor can the three attributes of Prakriti be separated each from each.  Hence rhythm, while appropriating awareness, is under the influence of the whole three-in-one Purusha and cannot but also take up subordinately life and immutability as activity and will.  And so with mobility and inertia.  In combinations one quality or another may predominate, and we may have combinations which show preponderantly awareness-rhythm, or life- mobility, or immutability-inertia.  The combinations in which awareness-rhythm or cognition predominates become “mind in nature,” the subject or subjective half of nature.  Combinations in which either of the other two predominates become the object or objective half of nature, the " force and matter " of the western scientist.[FN#7:  A friend notes that the first is the Suddha Sattva of the Ramanuja School, and the second and third the Prakriti, or spirit-matter, in the lower sense of the same.]