He hates not illumination, the effect of sattva, nor engagement, the effect of rajas, nor delusion, the effect of tamas, when they have well arisen, come up with the full character of objects, with the thoughts 'a tāmasa cognition has arisen in me, and by it I am deluded', 'a rājasa engagement, full of pain, has arisen in me, and by rajas I have been set in motion, shaken from my own form, and alas, this is for me a falling from the standing in my own form', 'the sāttvika quality, of the nature of illumination, binds me by making me discerning and by attaching me to happiness'; he does not, as one who sees wrongly, hate them so. And as the sāttvika and other kinds of man long for the effects of sattva and the rest, having shone them upon himself, once they have ceased, the one who has gone beyond the qualities does not so long for them when they have ceased. This is not a mark perceptible to another; rather, since it is perceptible to one's own self, this mark is for one's own sake alone, for another does not see one's aversion or longing toward one's own self. Now the answer to the question what the conduct of the one who has gone beyond the qualities is.

The Blessed Lord spoke. He who does not hate the effects of sattva, rajas, and tamas, called light, engagement, and delusion, when they have set in toward unwished things other than the self; and likewise does not crave those very things when they have ceased toward wished things other than the self.

For the most part he neither hates nor longs. So the Bhallaveya branch of the Samaveda says, 'he does not, for the most part, hate or long for the qualities rajas, tamas and sattva when they are active; yet he would long for the subtle sattva-quality, and would give up the thick tamas that has entered him'. The Moksha-dharma says, 'for the gods and the seers, O best of kings, who stand in sattva, are not deprived of the subtle sattva; those deprived of it are held to be subject to modification; how should a person subject to modification reach the supreme Person?'; and 'the man of sattva, O tiger among men, would become settled on the aim of release'.