Every character, every process, every activity is a modification of certain aspects of
prakriti. Therefore, inasmuch as prakriti, or the ultimate matrix of things—the
supreme substance of the cosmos—is the basic residuum in which inhere all the
properties of things that we see in a variegated manner, this prakriti is called
dharmi. Dharmi is the substance in which dharmas inhere. That which has dharmas
inherent in it is called dharmi, just as we say guna and guni. Where gunas inhere, we
say there is guni. The object, or the substance in which gunas inhere, properties
inhere, is called guni. This is also called dharmi, because dharmas inhere. All the
properties which are sensible in any manner whatsoever—visible, audible, tangible,
etc.—all these properties are inherent ultimately in the supreme substance, which is
prakriti. Therefore, the language used in respect of this prakriti, in this context, is
dharmi; or if we do not want to use this word, we can call it ‘substance’. The ultimate
substance of the universe is prakriti.
Every variety that we see here is a modification of prakriti. We have to know, to some
extent, the Samkhya theory of evolution—or we may call it the usual philosophic
theory of evolution. This ultimate substance undergoes a modification inwardly, and
presents itself as a so-called variety within itself. This is the beginning of creation.
Dharmas appear in the dharmi; gunas appear in the guni; properties appear in the
substance. Activities begin to emanate from this basic residuum of matter. What we
are told is that the first forms, the initial forms of evolution into which prakriti
enters, are known as the gunas of prakriti—sattva, rajas and tamas. This is the first
step prakriti takes in modifying itself; it becomes threefold instead of one being. This
threefold manifestation of prakriti is not a tripartite separation of itself as three
different substances, but a threefold manner of the operation of the same prakriti.
We know something about these three gunas—what is sattva; what is rajas; what is
tamas. The stabilising activity of prakriti is called tamoguna, where there is fixity
and attention. Where there is motion, distraction, isolation, separation, we call it
rajas. And where there is clarity, transparency and intelligence manifest, we call it
sattva. In these three forms, prakriti modifies itself; and everything in all this
creation is reducible to these three qualities. Everything in this world, animate or
inanimate, is either in a state of sattva, rajas or tamas. It cannot be in any other
form.
A peculiar feature of rajas is that it creates a gulf between things, making sattva
impossible of operation. In the preponderance of sattva, there is that type of
transparency due to which the organic character of prakriti is observable. In spite of
the so-called divisions into which prakriti has entered, one can know that it is
prakriti that has become this manifold universe. This state where one can be aware
of this basic unity, in spite of the apparent variety, is called sattva. But where rajas is
predominant, this knowledge is completely wiped out. If rajas begins to act with
great force, sattva is put down immediately. It is submerged under the waves of
rajas, which dash upon one another with tremendous velocity. When rajas
preponderates, sattva is put down completely, and knowledge vanishes. We cannot
know what has happened.
Because of the action of rajas, the parts of nature—whether they are animate or
otherwise—have forgotten the basic organic connection of things and, therefore,
there is no knowledge of there being an interconnectedness of objects. Prakriti is the
ultimate ruling law, which is the principal substance, and everything is only a