Bhagavad Gita Chapter 14, Verse 6

English Translation

Among these, Sattva, being pure, is illuminating and free from disease. It binds through attachment to happiness and knowledge, O sinless one.

Detailed Commentary

।।14.6।। Explanation — *Tatra Sattvam nirmalatvāt* — In the previous verse, the three *Gunas*—*Sattva*, *Rajas*, and *Tamas*—were discussed. Among these, *Sattva-guna* is *nirmala* (pure, devoid of impurity). This implies that *Sattva-guna* does not possess the same defilement as *Rajo-guna* and *Tamo-guna*. Rather, it is cleaner compared to *Rajo-guna* and *Tamo-guna*. Being pure, it aids in the knowledge of *Paramatma*. *Prakāśakam* — Being pure and clear, *Sattva-guna* brings clarity. Just as objects appear distinctly in light, an abundance of *Sattva-guna* makes the tendencies of *Rajo-guna* and *Tamo-guna* clearly visible. Imperfections arising from *Rajo-guna* and *Tamo-guna*, such as *kama* (desire), *krodha* (anger), *lobha* (greed), *mada* (pride), *matsarya* (envy), also become clearly apparent. This signifies that one gains knowledge of these distortions. With the increase of *Sattva-guna*, a sense of luminosity, awareness, and lightness is felt in the senses, enabling the intellect to function well in understanding spiritual or worldly subjects, and enthusiasm grows. *Sattva-guna* has two forms: (1) *Shuddha Sattva* (pure *Sattva*), where the aim is *Paramatma*, and (2) *Malina Sattva* (impure *Sattva*), where the aim is worldly enjoyment and accumulation. In *Shuddha Sattva-guna*, having *Paramatma* as the objective leads to an interest in divine pursuits. In *Malina Sattva-guna*, the objective of accumulation and enjoyment leads to an interest in worldly activities, which binds a person. Even in *Malina Sattva-guna*, the intellect is capable of understanding subjects well. For example, a scientist, driven by an increase in *Sattva-guna*, makes new inventions, but because their aim is not the attainment of *Paramatma*, they remain bound by ego, fame, wealth, etc. *Anāmayam* — *Sattva-guna* is *vikārarahita* (free from imperfections) compared to *Rajas* and *Tamas*. In reality, being a product of *Prakriti*, it is not *sarvathā nirvikāra* (absolutely flawless). Only the *Atma* or *Paramatma tattva*, which is *guṇātīta* (beyond the *Gunas*), is truly *nirvikāra*. The Lord has called *Sattva-guna* *vikārarahita* because it aids in the attainment of *Paramatma tattva*. *Sukhasaṅgena badhnāti jñānasaṅgena cānagha* — When there is a *sattvic vritti* (sattvic disposition) in the mind, there are no imperfections. At that time, one experiences happiness and peace. The *sādhaka* then desires this happiness and peace to persist. But when this happiness and peace are not present, they feel discontent. This feeling of contentment or discontent is attachment (*asakti*) to the happiness of *Sattva-guna*, which is binding. Bound by the happiness and knowledge of *Sattva-guna*, the *sādhaka* cannot become *guṇātīta*. If the *sādhaka* does not attach themselves to this happiness and knowledge, *Sattva-guna* does not bind them. This allows the *sādhaka* to become *guṇātīta* and experience their true nature (*svarūpa*). When experiencing happiness and knowledge, the *sādhaka* must be careful that these are not their ultimate goal. They merely help the *sādhaka* in achieving the goal. The *sādhaka* must strive for a goal that is superior to these. Happiness and knowledge are *vrittis* (modifications) of *Sattva-guna*. They fluctuate, while the *Atma* remains eternally *ekaras* (uniform). Therefore, the *sādhaka* should remain detached (*taṭastha*) from the *vrittis* of *Sattva-guna*. This will prevent them from becoming entangled in attachment to happiness and knowledge. If the *sādhaka* does not attach themselves to the happiness and knowledge arising from *Sattva-guna*, *Paramatma* realization occurs swiftly. If they do not immediately renounce this attachment, over time, a disinterest (*aruchi*) in such happiness and knowledge naturally develops, and they still attain *Paramatma* realization. Connection — The nature of *Rajo-guna* and its binding mechanism will be described in the next verse.