The attributes अस्ति, भाति and प्रिय are ब्रह्मरूप says Vidyaranyamuni in दृग्दृश्यविवेक। प्रिय among these is the most difficult to see when related to जगत् and that प्रियत्व in the जगत् belongs to oneself alone. One may say that the जगत् or many of the objects in the world are अप्रिय, how then can there be प्रियत्व? The world exists despite one going into deep sleep [of course, only in the सृष्टिदृष्टिप्रक्रिया], despite one's seeing the world/thing existing. Similarly, even when one doesn't find the world/ object प्रिय, it is still प्रिय। 

The way existence and consciousness are lent by one's own self to the world; similarly, प्रियत्व is lent by oneself alone, even when it is अप्रिय to one! The world/ thing by itself is neither existent nor conscious, and so too, the thing by itself is neither प्रिय nor अप्रिय। The way anything is seen to be existent and one cognizes it is because one sees oneself projected differently, so too that thing which is attributed to have अप्रियत्व is because it takes away one from one's own प्रियस्वरूप। It blocks the स्वरूपानन्द because the वृत्तिs that the object cause keep one away from स्वरूपानन्द manifesting itself. So अस्ति, भाति  and प्रिय all belong to आत्मा alone.

Yajnavalkya says in Brihadaranyaka-- आत्मनस्तु कामाय सर्वं प्रियं भवति। This is a clincher that shows that every thing is really अप्रिय, whether it appears प्रिय or अप्रिय, unless आत्मा lends the प्रियत्व to it. The manifestation of प्रियत्व for any object in one's अनुभव depends on what kind of other वृत्तिs block one's स्वरूपानन्द manifesting as प्रतिबिम्बानन्द। 

ॐ तत् सत्।

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