तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् | सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ
tatra sattvaṃ nirmalatvātprakāśakamanāmayam . sukhasaṅgena badhnāti jñānasaṅgena cānagha
அவற்றுள், சத்வம் தூய்மையானதாலும், பிரகாசமானதாலும், நோயற்றதாலும், அனகா, சுகத்தின் பற்றினாலும் ஞானத்தின் பற்றினாலும் பிணைக்கிறது.
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.
சத்வ குணம் தூய்மையானது, ஒளிமயமானது, ஆரோக்கியமானது. ஆனால், அது ஜீவனை இன்பத்தின் மீதும், அறிவின் மீதும் பற்றுக்கொள்ளச் செய்து, அதன் மூலம் பிணைக்கிறது. இது ஒரு பொன் விலங்கு போன்றது.
Sattva is stainless like the crystal. It lays for one the trap of happiness and knowledge. It is a golden fetter. A Sattvic man compares himself with others and rejoices in his excellence. He is puffed up with his knowledge. His heart is filled with pride when he thinks that he,has more comforts or more pleasant experiences. He thinks? I am happy I am wise? and so he is bound as it were. These ideas really belong to the field but they are transferred through superimposition to the Self on account of the force of SattvaGuna.Rajas and Tamas are pitfalls on the path of knowledge.This attachment to happiness is an illusion. This is ignorance. An attribute of the object cannot belong to the subject. All the alities from desire to firmness (Cf.XIII.6) belong to the field. From ignorance? nondiscrimination is born and so the individual self is not able to discriminate between the permanent and the impermanent? the subject and the object.Knowledge is an attribute of the Antahkarana (inner instrument? viz.? mind? intellect? the unconscious and the ego) but not of the Self. It if were an attribute of the Self? it could not produce attachment and bondage. Sattva binds the soul to knowledge through attachment.