तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ।।14.6।।
14.6 Among them, sattva, being pure, [Nirmala, pure-transparent, i.e., capable of resisting any form of ignorance, and hence as illuminator, i.e.a revealer of Consciousness.] is an illuminator and is harmless. O sinless one, it binds through attachment to happiness and attachment to knowledge.
14.6 Of these, i.e., of Sattva, Rajas and Tamas, the characteristic nature of the Sattva is this: it illuminates on account of its being pure. What is called purity is to be bereft of alities which veil light and happiness. Because its nature is solely the generation of light and happiness, it constitutes the cause of light and happiness. Light or illumination is enlightenment about a thing as it is. It is not morbid, i.e., an effect called morbidity (disease) does not exist in its presence. The meaning is, that Sattva is the cause of health. The Guna, called Sattva, however, binds the self by attachment to happiness and knowledge. The meaning is that it causes attachment to happiness and knowledge. When attachment to knowledge and happiness is born, one engages oneself in secular and Vedic means for securing them. Conseently, one is born in such bodies which constitute the means for realising such fruits. Hence the Sattva binds the self through attachment to happiness and knowledge. What is said is this: Sattva generates knowledge and happiness; again it generates attachment to them.
Tatra sattwam nirmalatwaat prakaashakam anaamayam; Sukhasangena badhnaati jnaanasangena chaanagha.
tatra—amongst these; sattvam—mode of goodness; nirmalatvāt—being purest; prakāśhakam—illuminating; anāmayam—healthy and full of well-being; sukha—happiness; saṅgena—attachment; badhnāti—binds; jñāna—knowledge; saṅgena—attachment; cha—also; anagha—Arjun, the sinless one
