the owner of the vehicle is quite compatible with a lack of desire to come in contact
with the vehicle itself when a person has the capacity to distinguish between the two.
- From mental purity (arises) purity of Sattva, cheerful-mindedness, one-
pointedness, control of the senses and fitness for the vision of the Self.
The above Sutra gives the results of inner or mental purity. While the other
three results which follow from mental purity are easily understandable, some explana-
tion is necessary with regard to Sattva-Suddhi. It has already been shown that the
Hindu conception of the manifested world with all its multifarious phenomena is based
on the three underlying Gunas—Sattva, Rajas and Tamas. It has also been pointed out
that Sattva, the Guna corresponding to equilibrium alone can enable the mind to reflect
consciousness. In fact, it is clear from the many Sutras bearing on the subject that the
aim of the Yogi, as far as his vehicles are concerned, is to eliminate Rajas and Tamas
and make Sattva as predominant as possible in order that his Citta may mirror the Pu-
rusa to the maximum degree. So that, from the highest point of view purification is the
fundamental problem involved in Self-realization and this purification consists essen-
tially in the gradual elimination of the Rajasic and Tamasic elements from Citta work-
ing at different levels. Of course, this elimination is only comparative. To reduce Ra-
jas and Tamas to zero would be to reduce the Gunas to a state of perfect equilibrium
and to take consciousness completely out of manifestation as indicated in IV-34.
Sattva-Suddhi is, therefore, the interpretation of purification in terms of the Gunas as
both change pari passu.
It will also be seen that Sattva-Suddhi is the fundamental change involved in in-
ner purification and the other three results which are brought about are the natural con-
sequences of this change. For, all those conditions mentioned in I-31 which are the