तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ।।14.6।।
।।14.6।।हे पापरहित अर्जुन उन गुणोंमें सत्त्वगुण निर्मल (स्वच्छ) होनेके कारण प्रकाशक और निर्विकार है। वह सुख और ज्ञानकी आसक्तिसे (देहीको) बाँधता है।
14.6 Tatra, among them, among sattva etc.;-the characteristics of sattva itself is being stated first-sattva, nirmalatvat, being pure like a crystal stone;is prakasakam, an illuminator; and anamayam, harmless. Anagha, O sinless one; badhnati, it binds. How? Sukhasangena, through attachment to happiness. Bringing about the association of happiness, which is the object, with the Self, which is the subject, in the form of the idea, I am happy, is certainly an unreal contact with happiness. This as such is nescience, for the ality of an object cannot belong to a subject. And it has been said by the Lord that all the alities, from desire to fortitude (see 13.6), are, indeed, of the field, which is the object. Therefore, it is certainly through nescience, which is an attribute [In reality, though nescience has no connection with the Self, yet, since there is none other with which it can become associated and since it has no independence, therefore the Commentator imagines it as an attribute of the Self.] of the Self and has the characteristics of non-discrimination between object and subject, that sattva apparently brings about the association with happiness, which is not the Self. It makes (the Self) attached, as it were; [Here Ast. adds asangam saktam iva, (makes) the Unattached attached, as it were.-Tr.] makes one not possessed of happiness as though possessed of it! Similarly, it binds also jnana-sangena, through attachment to knowledge. [Jnana, derived in the sense of that through which one knows, means an instrument of knowledge, and not Consciousness. (S.: Knowledge arising from the study of the import of various scriptures; or, jnanam, means the scriptures, through which the supreme God is known and which leads to devotional practices, but not to steadfastness in (the absolute) Brahman.] Because of its concomitance with happiness, knowledge here is an attribute of the internal organ, the field, but not of the Self. Were it an attribute [If knowledge were a natural attribute of the Self, then there can be no estion of the latter again becoming bound through association with the former.] of the Self, there could be no contact (between it and the Self), and bondage would become illogical. Association with knowledge etc. should be understood in the same sense as with happiness.
14.6 See Comment under 14.8
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
