Bhagavad Gita Chapter 14 Verse 6
भगवद् गीता अध्याय 14 श्लोक 6

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ।।14.6।।



हिंदी अनुवाद - स्वामी रामसुख दास जी ( भगवद् गीता 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।


Rudra Vaishnava Sampradaya - Commentary




Lord Krishna states that sattva or the mode of goodness  being  transparent,
stainlesss, and luminous is free from the propensity for evil  and  thus  is
serene. Yet being serene binds the jivas  or  embodied  beings  as  well  by
attachment to its effect of happiness. As  well  being  luminous  binds  the
jivas by attachment to its effect of knowledge. The  understanding  is  that
the happiness one feels and the knowledge one has  achieved  gives  one  the
corresponding mental states of I am happy and I  am  wise  respectively  and
gives rise to the jiva identifying themselves with  the  temporary  physical
body and not with the atma or immortal soul.


Brahma Vaishnava Sampradaya - Commentary



Shri Vaishnava Sampradaya - Commentary

The characteristics given by Lord Krishna of sattva or the mode of  goodness
within the three gunas or modes of material nature is that it  is  pure  and
lucid and  shines  brightly.  Purity  and  clarity  is  that  which  negates
obscuration of brightness and happiness. As illumination and  happiness  can
only result from sattva it  is  understood  to  be  their  cause.  The  word
prakasakam means illuminates, enlightens, reveals the  exact  knowledge  of.
The word anamayam means of peaceful quality,  that  which  has  no  inherent
cause for producing discomfort, pain or sickness  denoting  that  sattva  is
the cause of good health. The quality of sattva  produces  in  the  jiva  or
embodied being the predisposition for  happiness  and  knowledge.  When  the
dispositions for happiness and knowledge arise  in  life  one  embarks  upon
such worldly material enterprises and spiritual pursuits  as  correlates  to
the level of ones developement and evolution. Hence the jiva  is  propelled
to take birth in such wombs that are favorably suited fot the  enjoyment  of
ones karma or resultant reactions to actions which arising  out  of  sattva
are positive. Born in sattva the inclinations and disposition that  one  has
again gravitates towrds happiness and knowledge and in this way lifetime  by
lifetime in sattva guna the mode of goodness  one  has  the  opportunity  to
advance in spiritual life. But this opportunity is not accessible  to  those
born in the two inferior gunas of rajas or passion and  tamas  or  ignorance
as will be described next.


Kumara Vaishnava Sampradaya - Commentary
The characteristics given by Lord Krishna of sattva or the mode of  goodness
within the three gunas or modes of material nature is that it  is  pure  and
lucid and  shines  brightly.  Purity  and  clarity  is  that  which  negates
obscuration of brightness and happiness. As illumination and  happiness  can
only result from sattva it  is  understood  to  be  their  cause.  The  word
prakasakam means illuminates, enlightens, reveals the  exact  knowledge  of.
The word anamayam means of peaceful quality,  that  which  has  no  inherent
cause for producing discomfort, pain or sickness  denoting  that  sattva  is
the cause of good health. The quality of sattva  produces  in  the  jiva  or
embodied being the predisposition for  happiness  and  knowledge.  When  the
dispositions for happiness and knowledge arise  in  life  one  embarks  upon
such worldly material enterprises and spiritual pursuits  as  correlates  to
the level of ones developement and evolution. Hence the jiva  is  propelled
to take birth in such wombs that are favorably suited fot the  enjoyment  of
ones karma or resultant reactions to actions which arising  out  of  sattva
are positive. Born in sattva the inclinations and disposition that  one  has
again gravitates towrds happiness and knowledge and in this way lifetime  by
lifetime in sattva guna the mode of goodness  one  has  the  opportunity  to
advance in spiritual life. But this opportunity is not accessible  to  those
born in the two inferior gunas of rajas or passion and  tamas  or  ignorance
as will be described next.