14.22 Na dvesti, he neither dislikes these; prakasam, illumination (knowledge), an effect of sattva; pravrttim, activity, an effect of rajas; and moham, delusion, an effect of tamas; sampravrttani, when they appear, when they fully emerge in the form of objects (of experience)-.
'In me has arisen a perception which is a result of tamas; thery I have become deluded'; so also, 'In me has risen (the inclination to) action which is painful and is born of rajas. By that rajas I have been actuated, carried away from my own nature. This is a matter of sorrow to me that there has been a deviation from my own nature'; similarly, 'The ality of sattva, in the form of illumination that is knowledge, binds me by attributing discrimination to me and making me attached to happiness'-(by thinking) in these ways one dislikes them because of his being not fully enlightened. The person who has transcended the alities does not dislike them in this manner.
Unlike a person having sattva etc., who longs for the effects of sattva etc. which withdraw themselves after becoming manifest to him, the person who has gone beyond the alities na kanksati, does not long for them in that way; nivrttani, when they disappear. This is the idea.
This is not an indication that can be perceived by others. What then? Since this characteristic is perceivable to oneself, it is merely subjective. For dislike or longing, which is a subjective experience of a person, is not seen by another.
Now, then, the Lord gives the reply to the estion, 'What is the behaviour of one who has gone beyond the alities?':