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Bhagavad-gītā 14.22-25

श्रीभगवानुवाच प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव । न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्‍क्षति ॥ २२ ॥ उदासीनवदासीनो गुणैर्यो न विचाल्यते । गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते ॥ २३ ॥ समदु:खसुख: स्वस्थ: समलोष्टाश्मकाञ्चन: । तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुति: ॥ २४ ॥ मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयो: । सर्वारम्भपरित्यागी गुणातीत: स उच्यते ॥ २५ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
prakāśaṁ ca pravṛttiṁ ca
[prakaasham cha pravrittim cha]
moham eva ca pāṇḍava
[moham eva cha paandava]
na dveṣṭi sampravṛttāni
[na dveshti sampravrittaani]
na nivṛttāni kāṅkṣati
[na nivrittaani kaankshati]
udāsīna-vad āsīno
[udaaseena-vad aaseeno]
guṇair yo na vicālyate
[gunair yo na vichaalyate]
guṇā vartanta ity evaṁ
[gunaa vartanta ity evam]
yo ’vatiṣṭhati neṅgate
[yo ’vatishthati nengate]
sama-duḥkha-sukhaḥ sva-sthaḥ
[sama-duhkha-sukhah sva-sthah]
sama-loṣṭāśma-kāñcanaḥ
[sama-loshtaashma-kaanchanah]
tulya-priyāpriyo dhīras
[tulya-priyaapriyo dheeras]
tulya-nindātma-saṁstutiḥ
[tulya-nindaatma-samstutih]
mānāpamānayos tulyas
[maanaapamaanayos tulyas]
tulyo mitrāri-pakṣayoḥ
[tulyo mitraari-pakshayoh]
sarvārambha-parityāgī
[sarvaarambha-parityaagee]
guṇātītaḥ sa ucyate
[gunaateetah sa uchyate]
Word-for-word
śrī - bhagavān uvāca — the Supreme Personality of Godhead said prakāśam — illumination ca — and pravṛttim — attachment ca — and moham — illusion eva ca — also pāṇḍava — O son of Pāṇḍu na dveṣṭi — does not hate sampravṛttāni — although developed na nivṛttāni — nor stopping development kāṅkṣati — desires udāsīna - vat — as if neutral āsīnaḥ — situated guṇaiḥ — by the qualities yaḥ — one who na — never vicālyate — is agitated guṇāḥ — the qualities vartante — are acting iti evam — knowing thus yaḥ — one who avatiṣṭhati — remains na — never iṅgate — flickers sama — equal duḥkha — in distress sukhaḥ — and happiness sva - sthaḥ — being situated in himself sama — equally loṣṭa — a lump of earth aśma — stone kāñcanaḥ — gold tulya — equally disposed priya — to the dear apriyaḥ — and the undesirable dhīraḥ — steady tulya — equal nindā — in defamation ātma - saṁstutiḥ — and praise of himself māna — in honor apamānayoḥ — and dishonor tulyaḥ — equal tulyaḥ — equal mitra — of friends ari — and enemies pakṣayoḥ — to the parties sarva — of all ārambha — endeavors parityāgī — renouncer guṇa - atītaḥ — transcendental to the material modes of nature saḥ — he ucyate — is said to be .
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī - bhagavān uvāca
the Supreme Personality of Godhead said
prakāśaṁ ca pravṛttiṁ ca
prakāśam
illumination
ca
and
pravṛttim
attachment
ca
and
moham eva ca pāṇḍava
moham
illusion
eva ca
also
pāṇḍava
O son of Pāṇḍu
na dveṣṭi sampravṛttāni
na dveṣṭi
does not hate
sampravṛttāni
although developed
na nivṛttāni kāṅkṣati
na nivṛttāni
nor stopping development
kāṅkṣati
desires
udāsīna-vad āsīno
udāsīna - vat
as if neutral
āsīnaḥ
situated
guṇair yo na vicālyate
guṇaiḥ
by the qualities
yaḥ
one who
guṇā vartanta ity evaṁ
na
never
vicālyate
is agitated
yo ’vatiṣṭhati neṅgate
sama-duḥkha-sukhaḥ sva-sthaḥ
sama-loṣṭāśma-kāñcanaḥ
tulya-priyāpriyo dhīras
tulya-nindātma-saṁstutiḥ
mānāpamānayos tulyas
tulyo mitrāri-pakṣayoḥ
sarvārambha-parityāgī
guṇātītaḥ sa ucyate
guṇāḥ
the qualities
vartante
are acting
iti evam
knowing thus
yaḥ
one who
avatiṣṭhati
remains
na
never
iṅgate
flickers
sama
equal
duḥkha
in distress
sukhaḥ
and happiness
sva - sthaḥ
being situated in himself
sama
equally
loṣṭa
a lump of earth
aśma
stone
kāñcanaḥ
gold
tulya
equally disposed
priya
to the dear
apriyaḥ
and the undesirable
dhīraḥ
steady
tulya
equal
nindā
in defamation
ātma - saṁstutiḥ
and praise of himself
māna
in honor
apamānayoḥ
and dishonor
tulyaḥ
equal
tulyaḥ
equal
mitra
of friends
ari
and enemies
pakṣayoḥ
to the parties
sarva
of all
ārambha
endeavors
parityāgī
renouncer
guṇa - atītaḥ
transcendental to the material modes of nature
saḥ
he
ucyate
is said to be .
Important Words
  • na dveṣṭi — does not hate
    Dviṣ — to hate, to be hostile. The negation is the verse's hinge: the transcendentalist's first sign is not exalted feeling but the absence of dveṣa toward the modes as they manifest. Hate is the soul's first false claim — 'these things should not be present in me'.
  • kāṅkṣati — desires, longs
    Kāṅkṣ — to long for. Paired by the verse with na (na nivṛttāni kāṅkṣati): does not long when they have ceased. The second false claim — 'these things should be present in me' — is removed too. Both directions of the wanting axis collapse.
  • udāsīna-vat — as if neutral
    Udāsīna — sitting apart, neutral. The -vat suffix is crucial: 'like' a neutral one, not actually disengaged. The transcendentalist is not cold or absent; he holds the posture of neutrality while remaining present. A specific meditative stance, not a personality.
  • vartante — are acting
    Vṛt — to turn, to operate. The verse's three-word recognition — guṇāḥ vartante — is the cognitive foundation of the whole posture. The modes are doing their own turning; I am not the modes. The cognitive shift precedes the behavioral one. Read every action through this sentence.
  • sva-sthaḥ — situated in himself
    Sva-stha — standing in one's own. The Sanskrit word for 'well' (as in 'are you well?') is literally sva-stha. Health, in the deepest sense, is self-situation. The transcendentalist is well because he is in his own.
  • loṣṭa-aśma-kāñcanaḥ — earth-clod, stone, and gold
    Three escalating items inside one compound: a clod of dirt, a stone, a piece of gold. The verse picks them deliberately — most people are sama (equal) between the first two and unequal at the third. The compound tests where one's equality actually breaks.
  • tulya-nindā-ātma-saṁstutiḥ — equal in defamation and self-praise
    Note: not 'praise from others' but ātma-saṁstuti — praise of oneself. The harder test. The transcendentalist is unmoved both when others slander him and when others (or he himself) praise him. Both directions on the same axis.
  • sarva-ārambha-parityāgī — renouncer of all undertakings
    Ārambha (cf. v. 12) — the launch, the project-initiation. Parityāgī — full renouncer. The transcendentalist does not initiate fresh fruitive projects; what comes to him is performed without proprietorship. The same teaching as BG 2.47, here named as a symptom of having arrived.
  • guṇa-atītaḥ — transcendental to the modes
    Guṇa-atīta — across the modes. The chapter's keyword, delivered as the final descriptor of the eight-verse portrait. Ucyate (he is said to be) gives it the weight of a formal title: a person exhibiting these signs can rightly be called guṇa-atīta. The label Arjuna asked about in v. 21 is conferred here.
The Supreme Personality of Godhead said: O son of Pāṇḍu, he who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal toward the desirable and the undesirable; who is steady, situated equally well in praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material activities – such a person is said to have transcended the modes of nature.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa paints the guṇātīta in four verses of negation and equalizing. He neither resents the guṇa-products when they arrive nor pines for them when they go; he sits witness-like; pain and pleasure, clod and gold, honor and scorn, friend and foe pass before him as equal weather. He stops launching projects from ego — the mark of crossing the modes.
Further notes (विवरण · Vivaraṇa)
Four-verse cluster paralleling the sthita-prajña of 2.55–72 and the bhakta of 12.13–20, but framed through the guṇa-lens. Structural rhythm: 14.22 — non-reactive to guṇa-flux; 14.23 — witness-stance ('guṇā vartante'); 14.24 — sama-darśana toward physical and social opposites; 14.25 — culminating definition 'guṇātītaḥ sa ucyate.' 'Sarvārambha-parityāgī' is not inaction (cf. 3.5, 18.48) but renunciation of ego-initiated projects — the lakṣaṇas Arjuna asked for in 14.21.
Prose order (अन्वय · Anvaya)
हे पाण्डव! यः सम्प्रवृत्तानि प्रकाशं प्रवृत्तिं मोहं च न द्वेष्टि, निवृत्तानि च न काङ्क्षति, उदासीन-वत् आसीनः गुणैः न विचाल्यते, 'गुणाः वर्तन्ते' इति एवं यः अवतिष्ठति न इङ्गते, सम-दुःख-सुखः स्व-स्थः सम-लोष्ट-अश्म-काञ्चनः, तुल्य-प्रिय-अप्रियः धीरः तुल्य-निन्दा-आत्म-संस्तुतिः, मान-अपमानयोः तुल्यः, मित्र-अरि-पक्षयोः तुल्यः, सर्व-आरम्भ-परित्यागी, सः गुण-अतीतः उच्यते ।
he pāṇḍava! yaḥ sampravṛttāni prakāśaṃ pravṛttiṃ mohaṃ ca na dveṣṭi, nivṛttāni ca na kāṅkṣati, udāsīna-vat āsīnaḥ guṇaiḥ na vicālyate, 'guṇāḥ vartante' iti evaṃ yaḥ avatiṣṭhati na iṅgate, sama-duḥkha-sukhaḥ sva-sthaḥ sama-loṣṭa-aśma-kāñcanaḥ, tulya-priya-apriyaḥ dhīraḥ tulya-nindā-ātma-saṃstutiḥ, māna-apamānayoḥ tulyaḥ, mitra-ari-pakṣayoḥ tulyaḥ, sarva-ārambha-parityāgī, saḥ guṇa-atītaḥ ucyate |
O son of Pāṇḍu, he who does not hate illumination, activity, or delusion when they arise, nor longs for them when they cease; who, seated as if neutral, is not disturbed by the guṇas, knowing 'the guṇas are at work,' remains steady and does not waver; for whom pain and pleasure are alike, who is self-poised, regarding lump of clay, stone and gold alike; alike toward the pleasing and unpleasing, steadfast, equal in blame and praise of self, equal in honor and dishonor, equal toward the parties of friend and foe, who has renounced all undertakings — he is called the one who has gone beyond the guṇas.
Word split (पदच्छेद · Padaccheda)
श्रीभगवान् उवाच
śrībhagavān uvāca
प्रकाशं च प्रवृत्तिं च मोहम् एव च पाण्डव । न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥
prakāśaṃ ca pravṛttiṃ ca moham eva ca pāṇḍava | na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati ||
उदासीन-वत् आसीनः गुणैः यः न विचाल्यते । गुणाः वर्तन्ते इति एवं यः अवतिष्ठति न इङ्गते ॥
udāsīna-vat āsīnaḥ guṇaiḥ yaḥ na vicālyate | guṇāḥ vartante iti evaṃ yaḥ avatiṣṭhati na iṅgate ||
सम-दुःख-सुखः स्व-स्थः सम-लोष्ट-अश्म-काञ्चनः । तुल्य-प्रिय-अप्रियः धीरः तुल्य-निन्दा-आत्म-संस्तुतिः ॥
sama-duḥkha-sukhaḥ sva-sthaḥ sama-loṣṭa-aśma-kāñcanaḥ | tulya-priya-apriyaḥ dhīraḥ tulya-nindā-ātma-saṃstutiḥ ||
मान-अपमानयोः तुल्यः तुल्यः मित्र-अरि-पक्षयोः । सर्व-आरम्भ-परित्यागी गुण-अतीतः सः उच्यते ॥
māna-apamānayoḥ tulyaḥ tulyaḥ mitra-ari-pakṣayoḥ | sarva-ārambha-parityāgī guṇa-atītaḥ saḥ ucyate ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
प्रकाशम् prakāśam प्रकाश (m.) acc.sg. (accusative singular), 'illumination (sattva)' illumination
प्रवृत्तिम् pravṛttim प्रवृत्ति (f.) acc.sg. (accusative singular), 'activity (rajas)' activity
मोहम् moham मोह (m.) acc.sg. (accusative singular), 'delusion (tamas)' delusion
पाण्डव pāṇḍava पाण्डव (m.) voc.sg. (vocative singular), 'O son of Pāṇḍu' O Pāṇḍava
न द्वेष्टि na dveṣṭi negation + √द्विष् pres. (present) 3sg.par. (parasmaipada / active voice), 'he does not hate' does not hate
सम्प्रवृत्तानि sampravṛttāni सम्+प्र+√वृत् p.p.p. (past passive participle) acc.pl. (accusative plural)n., 'when arisen' when present
निवृत्तानि nivṛttāni नि+√वृत् p.p.p. (past passive participle) acc.pl. (accusative plural)n., 'when ceased' when departed
काङ्क्षति kāṅkṣati √काङ्क्ष् pres. (present) 3sg.par. (parasmaipada / active voice), 'longs for' longs for
उदासीन-वत् udāsīna-vat उदासीन (adj.) + वत् (taddhita suffix), 'as if indifferent' as if neutral
आसीनः āsīnaḥ √आस् pres. (present) mid. pcpl. nom.sg. (nominative singular)m., 'seated' seated
गुणैः guṇaiḥ गुण (m.) ins.pl. (instrumental plural), 'by the guṇas' by the guṇas
विचाल्यते vicālyate वि+√चल् caus. (causative) pass. (passive) pres. (present) 3sg., 'is disturbed' is disturbed
वर्तन्ते vartante √वृत् pres. (present) 3pl.ātm. (ātmanepada / middle voice), 'they operate, are at work' are at work
अवतिष्ठति avatiṣṭhati अव+√स्था pres. (present) 3sg.par. (parasmaipada / active voice), 'remains steady' remains steady
न इङ्गते na iṅgate negation + √इङ्ग् pres. (present) 3sg.ātm. (ātmanepada / middle voice), 'he does not stir' does not waver
सम-दुःख-सुखः sama-duḥkha-sukhaḥ सम (adj.) + दुःख (n.) + सुख (n.) nom.sg. (nominative singular)m., bahuvrīhi 'for whom pain and pleasure are alike' alike in pain and pleasure
स्व-स्थः sva-sthaḥ स्व (pron. (pronoun)) + स्थ (adj.) nom.sg. (nominative singular)m., upapada cpd. (compound), 'standing in the Self' self-poised
सम-लोष्ट-अश्म-काञ्चनः sama-loṣṭa-aśma-kāñcanaḥ सम (adj.) + लोष्ट (m.) + अश्मन् (m.) + काञ्चन (n.) nom.sg. (nominative singular)m., bahuvrīhi 'for whom clod, stone and gold are alike' regards clod, stone, gold alike
तुल्य-प्रिय-अप्रियः tulya-priya-apriyaḥ तुल्य (adj.) + प्रिय (adj.) + अप्रिय (adj.) nom.sg. (nominative singular)m., bahuvrīhi 'for whom dear and undear are equal' equal toward dear and undear
धीरः dhīraḥ धीर (adj.) nom.sg. (nominative singular)m., 'steadfast, wise' steadfast
तुल्य-निन्दा-आत्म-संस्तुतिः tulya-nindā-ātma-saṃstutiḥ तुल्य (adj.) + निन्दा (f.) + आत्मन् (m.) + संस्तुति (f.) nom.sg. (nominative singular)m., bahuvrīhi 'for whom blame and self-praise are equal' equal in blame and self-praise
मान-अपमानयोः māna-apamānayoḥ मान (m.) + अपमान (m.) loc.du. (locative dual), dvandva cpd. (compound), 'in honor and dishonor' in honor and dishonor
तुल्यः tulyaḥ तुल्य (adj.) nom.sg. (nominative singular)m., 'equal' equal
मित्र-अरि-पक्षयोः mitra-ari-pakṣayoḥ मित्र (n.) + अरि (m.) + पक्ष (m.) loc.du. (locative dual), dvandva-tatpuruṣa cpd. (compound), 'in the parties of friend and foe' in friend and foe parties
सर्व-आरम्भ-परित्यागी sarva-ārambha-parityāgī सर्व (adj.) + आरम्भ (m.) + परित्यागिन् (adj. from परि+√त्यज्) nom.sg. (nominative singular)m., upapada cpd. (compound), 'one who has renounced all undertakings' renouncer of all undertakings
गुण-अतीतः guṇa-atītaḥ गुण (m.) + अतीत (adj., p.p.p. (past passive participle)) nom.sg. (nominative singular)m., tatpuruṣa cpd. (compound), 'gone beyond the guṇas' transcendent of guṇas
उच्यते ucyate √वच् pass. (passive) pres. (present) 3sg., 'is called' is called
Purport

Arjuna submitted three different questions, and the Lord answers them one after another. In these verses, Kṛṣṇa first indicates that a person transcendentally situated has no envy and does not hanker for anything. When a living entity stays in this material world embodied by the material body, it is to be understood that he is under the control of one of the three modes of material nature. When he is actually out of the body, then he is out of the clutches of the material modes of nature. But as long as he is not out of the material body, he should be neutral. He should engage himself in the devotional service of the Lord so that his identity with the material body will automatically be forgotten. When one is conscious of the material body, he acts only for sense gratification, but when one transfers the consciousness to Kṛṣṇa, sense gratification automatically stops. One does not need this material body, and he does not need to accept the dictations of the material body. The qualities of the material modes in the body will act, but as spirit soul the self is aloof from such activities. How does he become aloof? He does not desire to enjoy the body, nor does he desire to get out of it. Thus transcendentally situated, the devotee becomes automatically free. He need not try to become free from the influence of the modes of material nature. The next question concerns the dealings of a transcendentally situated person. The materially situated person is affected by so-called honor and dishonor offered to the body, but the transcendentally situated person is not affected by such false honor and dishonor. He performs his duty in Kṛṣṇa consciousness and does not mind whether a man honors or dishonors him. He accepts things that are favorable for his duty in Kṛṣṇa consciousness, otherwise he has no necessity of anything material, either a stone or gold. He takes everyone as his dear friend who helps him in his execution of Kṛṣṇa consciousness, and he does not hate his so-called enemy. He is equally disposed and sees everything on an equal level because he knows perfectly well that he has nothing to do with material existence. Social and political issues do not affect him, because he knows the situation of temporary upheavals and disturbances. He does not attempt anything for his own sake. He can attempt anything for Kṛṣṇa, but for his personal self he does not attempt anything. By such behavior one becomes actually transcendentally situated.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Bhūrijana Dāsa Gauḍīya
Commentary

These are the symptoms of someone who has transcended. Can we imagine transcend these things if one is not in the mode of goodness? Is it possible for a person who has uncontrollable desires, to transcend these things? Would be possible to be equally situated when confronted with the desirable and undesirable? Praise and blame? It would be impossible. Wh speak of someone who is in the mode of ignorance. In order to transcend one has to be at least in the mode of goodness. The mode of goodness is not the end in itself, but one cannot transcend from the other modes. The symptoms described in this verse can be summarized in two words: equanimity or detachment. These qualities of transcendence are also very similar to those described in Chapter Thirteen (8‑12), and in Chapter Five. And also it sums up in Chapter Eighteen. Because the basic point about liberation and freedom from the modes of material nature and knowledge, is to be detached from the pushings and entanglements of these three modes of material nature. And in order to do that one has to give up his enjoyement spirit. The enjoying mood is that which attaches us to the modes of material nature. Therefore we have to become the servant and thus accep lotus feet of a bona fide spiritual master as our shelter. We have to serve a spiritual master. If we don't serve we will think ourselves as the masters. And when we think we are the masters, immediatly the modes cover us, there will be no hope to transcend. But if we serve the spiritual master then, even if the modes are pushing us to satisfy our material desires, we will say 'no!, I am the servant of my spiritual master'. The second part of this Section C where the symptoms and the third part is more about how to transcend.

[3. One who unfailingly engages in full devotional service transcends the modes and comes to the Brahman platform, the constitutional position of happiness. Krsna is the source of that Brahman. (26‑27) ]

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Answers to the first 2 questions – “Symptoms” and “Behavior”

PRACTICAL APPLICATION OF TEXTS 14.22 – 14.25

When one desires neither attainment of pleasure, nor escape from pain, he has transcended the modes of nature
The embodied soul will always undergo dualities of loss and gain, but the liberated soul can remain unaffected by these things due to focusing his identity within
Focus of Learning

(a) Symptoms of transcendence – Krishna first indicates that such a person is free from envy and

hankering

No desire for or repulsion from manifestations of the modes – Illumination, attachment, delusion – This statement implies that:
As long as one is in the body one has to act neutrally
Engage in devotional service so that identification with the body will be forgotten
One does not need this body nor need to accept the dictations of the body
Equiposed, transcendental and detached, knowing that the modes alone are active
How does the soul become aloof – He neither desires to enjoy the body, nor desires to go out of the body

(b) Behavior/Dealings of one transcendental to the modes

Steady in all circumstances
Praise and blame
Honor and dishonor
Happiness or distress
Desirable or undesirable
Deals equally with everyone and everything
Earth , Stone, Gold (Accepts whatever is favourable for his duty in Krishna consciousness)
Friend or enemy (Takes anyone who helps him in Krishna consciousness as dear friend and not hates so-called enemies)
Equally disposed and sees everything on an equal level / Social and politicial issues do not affect him
Knows that he has nothing to do with material existence
Knows the situation of temporary upheavals and disturbances
Does not attempt anything for his own sake but can attempt anything for Krishna

(c) The basic point in terms of symptoms and behavior is the same: A soul who has become liberated

by cultivating knowledge of the modes of nature is detached from matter and the pushing of the

modes

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
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?':
Śrī Rāmānujācārya Classical
Translation
14.22 The Lord said He does not hate the effects of Sattva, Rajas and Tamas known as illumination, activity and delusion respectively, when they are prevailing in regard to undesired things other than the self; nor longs for them when they cease, i.e., when desired things other than the self become unavailable. Hating things not conducive to the realisations of the self and longing for things conducive thereof, do not come under this law stated in the Verse.
Śrī Abhinavagupta Classical
Translation
14.22 Prakasam etc. Of course the illumination etc., do exist in all as their respective attributive marks. Yet, the men of Yoga do not rejoices in these illumination etc. Nor do they have any hatred [for them]. On the other hand, contemplating 'These exist as attributes merely of the body; and they are not capable of disturbing me.', these persons transcend the Strands. Hence [the Bhagavat] says -
Swami Sivananda Classical
Translation
14.22 The Blessed Lord said When light, activity and delusion are present, he hates them not, nor does he long for them when they are absent.
Commentary

14.22 प्रकाशम् light? च and? प्रवृत्तिम् activity? च and? मोहम् delusion? एव even? च and? पाण्डव O Arjuna? न not? द्वेष्टि hates? सम्प्रवृत्तानि (when) gone forth? न not? निवृत्तानि when absent? काङ्क्षति longs.Commentary This is the answer to Arjunas first estion. Light is the effect of Sattva? activity of Rajas and delusion of Tamas. The liberated sage does not hate them when they are present. When Sattva shines he is not carried away by pride. He does not think? I am a vey learned man. When the impulse for action is awakened in the body or when there is a divine call for him to do work for the solidarity of the world (Lokasangraha) he does not hate any action and he does not regret it after the action is accomplished. He feels no remorse while performing actions. The work is like the play of a child. While inertia increases in him? he is not deluded by infatuation.Only an ignorant man thinks Tamas has entered into me. I am deluded. I am under the influence of heedlessness? torpor? sloth? laziness and indolence. Now I am under the influence of Rajas. I am forced to do activities. This is painful. I have fallen from my true nature. This gives me a lot of pain. Now Sattva predominates in me. I am attached to happiness and knowledge. I am proud of my learning and better status.The liberated sage who has transcended the Gunas does not thus hate them when they are present.A man of Sattva or Rajas or Tamas longs for light? action or inertia which first manifested themselves and disappeared. But a liberated sage or one who has gone beyond the three alities does not at all long for these states which have vanished. This mark or characteristic is an internal mental state. It cannot be perceived or detected by others. It can be felt by ones own self alone. If one is endowed with clairvoyant vision or the inner eye of intuition? he can directly behold the longins that arise in the mind of another man.In the following three verses the Lord gives His answer to Arjunas second estion What is the conduct of the sage who has crossed over the Gunas

Swami Gambhīrānanda Classical
Translation
14.22 The Blessed Lord said O son of Pandu, he neither dislikes illumination (knowledge), activity and delusion when they appear, nor does he long for them when they disappear.
Shri Purohit Swami Classical
Translation
14.22 Lord Shri Krishna replied: O Prince! He who shuns not the Quality which is present, and longs not for that which is absent;
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)
Related verses
BG 2.55 BG 12.13 BG 6.9 SB 11.25.32 SB 3.25.21 SB 11.2.46 CC Madhya 23.106 CC Madhya 22.78 CC Antya 4.176 Īśa Upaniṣad 6 Bṛhadāraṇyaka Upaniṣad 4.4.22
Related lectures
Personal Guidance
Analogy

A man sitting on a hilltop watching weather move across the plain — clouds gather, rain falls, sun returns, mist lifts. He neither hates the rain nor longs for the sun. He notices that weather is happening and that he is not the weather. That hilltop posture is the eight-verse description compressed.

Stories
Jaḍa Bharata as the palanquin-bearer

After his deer-birth, Bharata took human form again as Jaḍa Bharata. He behaved as a dull-witted man on purpose, suffering insults and beatings without protest, eating whatever was given, refusing nothing, demanding nothing.

When King Rahūgaṇa conscripted him into carrying a palanquin and then rebuked him for poor service, Jaḍa Bharata answered with a discourse that revealed him as a fully realized guṇa-atīta. Equal in praise and abuse, equal in honor and dishonor, free from undertaking — the verses 22-25 are his portrait in advance.

Haridāsa Ṭhākura under punishment

Beaten in twenty-two marketplaces on the order of the Muslim Kazi, Haridāsa Ṭhākura did not stop chanting and held no resentment toward the men striking him. When the Kazi later begged forgiveness, Haridāsa offered it as easily as he had received the blows.

Māna and apamāna, mitra and ari — the verse's categories — had collapsed for him long before that beating. He sat in his own self (sva-stha), undisturbed by the weather. The Caitanya-caritāmṛta preserves the episode precisely for this teaching.

📝 My note

Source: vedabase.io

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