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VIVEKACŪĻĀMANI
pāpena (Brḥ.): "Punya (spiritual merit) occurs from punya-karma, and papa (sin) from pāpa karma, sinful action.
asannivṛttiḥ: withdrawing from whatever is asat, i.e., is not Brahman. Or, asannivṛttiḥ may mean being sinless. Vide the śruti: nāvirato duścaritat (Katha.): "Of one who has not desisted from evil conduct". Being sinless.
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Having spoken of sattvaguņas not overpowered by rajas and tamas in spite of their existence, the nature of sattva absolutely untouched by them is explained.
विशुद्धसत्त्वस्य गुणाः प्रसादः स्वात्मानुभूतिः परमा प्रशान्तिः । तृप्तिः प्रहर्षः परमात्मनिष्ठा
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यया सदानन्दरसं समृच्छति ॥ १२१ ॥ viśuddhasattvasya guṇāḥ prasādaḥ
svātmānubhutiḥ paramā praśāntiḥ | trptiḥ praharṣaḥ paramātmaniṣṭhā
yaya sadanandarasam samṛcchati 11
The characteristics of pure sattva are limpidity of mind, realisation of one's self, supreme peace, contentment, great joy and being anchored in the Paramātman always which ensures the enjoyment of bliss without intermission.
viśuddhasattva is pure sattva uncotaminated by rajas and tamas. The effects of such pure sattva are enumerated.
prasāda: absence of impurity in the mind.
svātmānubhutiḥ: Experience of one's self arises because there is no tamas to conceal the atman and no rajas to project it wrongly. When the atmatattva is concealed by tamas, it does not shine clearly and the sheaths which conceal it, annamaya (bodily) etc., shine forth. That means that, where there is pure sattva only, the atman's own nature is experienced without any impediment. Hence, there arises thereform supreme peace. As is said later in this work: "Who will delight in a void giving up the experience of supreme bliss? Who will desire to look at a picture of the moon when the planet itself is shining resplendently in the sky?" The peace that was sought previously with effort in the state of a sadhaka (endeavouring aspirant), becomes a matter of personal experience upon
