श्री भगवानुवाच
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव।
न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति।।14.22।।
।।14.22।।श्रीभगवान् बोले -- हे पाण्डव प्रकाश? प्रवृत्ति तथा मोह -- ये सभी अच्छी तरहसे प्रवृत्त हो जायँ तो भी गुणातीत मनुष्य इनसे द्वेष नहीं करता? और ये सभी निवृत्त हो जायँ तो इनकी इच्छा नहीं करता।
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?:
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 -
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.
Prakaasham cha pravrittim cha mohameva cha paandava; Na dweshti sampravrittaani na nivrittaani kaangkshati.
śhrī-bhagavān uvācha—the Supreme Divine Personality said; prakāśham—illumination; cha—and; pravṛittim—activity; cha—and; moham—delusion; eva—even; cha—and; pāṇḍava—Arjun, the son of Pandu; na dveṣhṭi—do not hate; sampravṛittāni—when present; na—nor; nivṛittāni—when absent; kāṅkṣhati—longs; udāsīna-vat—neutral; āsīnaḥ—situated; guṇaiḥ—to the modes of material nature; yaḥ—who; na—not; vichālyate—are disturbed; guṇāḥ—modes of material nature; vartante—act; iti-evam—knowing it in this way; yaḥ—who; avatiṣhṭhati—established in the self; na—not; iṅgate—wavering
