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Chapter 14
Appendix:- Here the Lord has declared that Sattvaguna is flawless - this is singularity of Sattvaguna. The reason is that Sattvaguna is very close to the transcendental position (state). Though Sattvaguna is flawless, but because of attachment it becomes full of flaws - 'sukhasangena badhnati jnanasangena canagha'; because attachment is the nature of Rajoguna - 'mjo ragatmakam viddhi' (Gita 14/7). Happiness and knowledge are not obstructive to the transcendental position. But attachment to them is obstructive. Attachment means to assume them one's own. In fact Sattvaguna is not one's own, but it is of 'Prakrti'.
A man has the predominance of Rajoguna - 'rajasipralayarh gatva karmasangisu jayate' (14/15), 'madhye tisthanti rajasah' (14118). Therefore so long as attachment persists, salvation is not attained; the Real Self being totally detached, complete detachment is essential for salvation.
The Lord has said Sattvaguna 'anamaya' (free from blemish or flaw) and also the Supreme State as 'anamaya' - 'padatb gacchantyanamayam' (2151). By this it should be understood that Sattvaguna is relatively flawless while the Supreme State is absolute flawless.
Though all the three modes are born of 'Prakrti', yet Rajoguna evolves from longing and attachment and Tamoguna is born of ignorance (14/7-8), but Sattvaguna is born only of 'Prakrti'. It means that 'Sattvaguna' is born of 'Prakrti' but it does not evolve from any flaw. Therefore it has said to be 'anamaya'.
Sattvika happiness and Sattvika knowledge are also not the nature of the self but being born of 'Prakrti', are of others (alien) viz., are dependent. Sattvika happiness is dependent, it is not one's own nature, it is not bliss of the self.
Difference between Sattvika knowledge and divine knowledge (self-realization) - In Sattvika jnana "I am Jnani (wise)" - this attachment persists but 'Tattvajflana' is totally free from attachment viz., on self-realization, wisdom persists, but 'I am wise'—this (sense) does not remain. In Sattvika knowledge the onlooker remains and he is conscious of his speciality but in 'Tattvajiiana' there is no spectator, the self-realized soul becomes perfect but he is not conscious of his speciality because he loses his individuality. This consciousness of speciality is attachment. When he accepts 'I am wise', then he is conscious of his speciality. On self-realization, the self-realized soul realizes the bliss in the self. In the twenty-seventh verse of the thirteenth chapter, there is the description of 'Sattvika jnana' and in the twenty-eighth verse of the same chapter, there is description of self-realization.
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