Bg 18.20
sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣate
avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam
Bg 18.21
pṛthaktvena tu yaj jñānaṁ nānā-bhāvān pṛthag-vidhān
vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam
Bg 18.22
yat tu kṛtsna-vad ekasmin kārye saktam ahaitukam
atattvārtha-vad alpaṁ ca tat tāmasam udāhṛtam
Translation
20. That by which one sees the one indestructible reality in all beings, undivided in the divided, know that "knowledge" as SATTWIC (Pure).
21. But that "knowledge" which sees in all beings various entities of distinct kinds, (and) as different from one another, know that knowledge as RAJASIC (Passionate).
22. But that "knowledge, " which clings to one single effect, as if it were the whole, without reason, without foundation in truth, and narrow, that is declared to be TAMASIC (Dull).
Commentary
Inasmuch as the constituents of action, namely "knowledge," "work," and the "ego," are under the influences of different moods, each one of them can fall into the three types. We fluctuate among these three gunas and the different proportions in which they are mixed in our bosom determine the innumerable types of individuals that we are.
These detailed descriptions of the different types of "knowledge," "action" and "actor" are given here not for the purpose of judging and classifying others, but for the seeker to UNDERSTAND HIMSELF. A true student of culture and self-development must try to maintain himself as far as possible, in the Sattwic temperament. By self-analysis, we can diagnose ourselves, and immediately remedy the defects in us.
In this stanza, we have the description of the Sattwic type of "knowledge." The "knowledge" by which the One Imperishable Being is seen in all existence, is Sattwic. Though the forms constituted by the different body-mind-intellect equipments are all different in different living creatures, the Sattwic "knowledge" recognises all of them as the expressions of one and the same Truth, which is the Essence in all of them.
Just as an electrical engineer recognises the SAME electricity flowing through all the bulbs, a goldsmith recognises the ONE metal 'gold' in all ornaments, and every one of us is aware of the SAME cotton in all shirts, so also, the intellect that sees the screen upon which the play of life and the throbs of existence are projected as the Changeless One has the "knowledge" that is Sattwic.
UNDIVIDED IN THE DIVIDED (Avibhaktam Vibhakteshu) --- Even if there are a hundred different pots, of different shapes and colour, and different sizes, the "space" is the ONE undivided factor in all these different pots. Bulbs are different but the current that is expressing through them all is the ONE electricity. Waves are different, and yet the SAME ocean is the reality and the substance in all the waves.... Similarly, the one LIFE throbs in all, expressing itself differently as Its different manifestations, because of the different constitution in the matter-arrangements. The "knowledge" that can recognise the play (vilasa) of this One Principle of Consciousness in and through all the different equipments, is fully Sattwic.
WHAT TYPE OF AN INTELLECT DOES THE "PASSIONATE" POSSESS?
After having found a description of the 'good,' we have herein an equally complete description of the "knowledge" that is 'passionate' (Rajasic).
The "knowledge" that recognises plurality, by reason of separateness, is Rajasic in its texture. The "knowledge" of the 'passionate,' ever restless in its energy, considers various entities as different from one another; to the Rajasic "knowledge," the world is an assortment of innumerable types of different varieties; the intellect of such a man perceives distinctions among the living creatures, and divides them into different classes --- as the animal, the vegetable and the human kingdoms --- as men of different castes, creeds, races, nationalities etc.
WHAT THEN IS THE NATURE OF "KNOWLEDGE" OF THE DULL?
An intellect that has got fumed under the dulling effects of extreme tamas clings to one single "effect" as though it were the whole, never enquiring into its "cause." The "knowledge" of the dull is painted here as that belonging to the lowest type of spiritual seekers. They are generally fanatic in their faith and in their devotion, in their views and values in life. They never enquire into, and try to discover, the cause of things and happenings; they are unreasonable (ahaitukam).
Looking through such a confused intellect loaded with fixed ideas, the dull not only fail to see things as they are, but invariably project their own ideas upon the world and judge it all wrongly. In fact, a man of Tamasic intellect views the world as if it is meant for him and his pleasures alone. He totally ignores the Divine Presence, the Infinite Consciousness. The "knowledge" of the dull is thus circumscribed by its own concept of self-importance, and thus its vision becomes narrow (alpam) and limited.
To summarise, the "knowledge" of the 'good' (Sattwic) perceives the oneness underlying the universe; the comprehension of the 'passionate' (Rajasic) recognises the plurality of the world; and the understanding of the 'dull' (Tamasic) indicates a highly crystallized, self-centred ego in him, and his view of the world is always perverted and ever false.
It must again be noted that in this chapter we shall come across similar three-fold divisions in the various aspects of our personal inner life and they are not meant to serve as reckoners to classify OTHERS, but they are meant to help us to SIZE OURSELVES UP from time to time.
Sources: vedabase.com; The Holy Geeta
sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣate
avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam
Bg 18.21
pṛthaktvena tu yaj jñānaṁ nānā-bhāvān pṛthag-vidhān
vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam
Bg 18.22
yat tu kṛtsna-vad ekasmin kārye saktam ahaitukam
atattvārtha-vad alpaṁ ca tat tāmasam udāhṛtam
Translation
20. That by which one sees the one indestructible reality in all beings, undivided in the divided, know that "knowledge" as SATTWIC (Pure).
21. But that "knowledge" which sees in all beings various entities of distinct kinds, (and) as different from one another, know that knowledge as RAJASIC (Passionate).
22. But that "knowledge, " which clings to one single effect, as if it were the whole, without reason, without foundation in truth, and narrow, that is declared to be TAMASIC (Dull).
Commentary
Inasmuch as the constituents of action, namely "knowledge," "work," and the "ego," are under the influences of different moods, each one of them can fall into the three types. We fluctuate among these three gunas and the different proportions in which they are mixed in our bosom determine the innumerable types of individuals that we are.
These detailed descriptions of the different types of "knowledge," "action" and "actor" are given here not for the purpose of judging and classifying others, but for the seeker to UNDERSTAND HIMSELF. A true student of culture and self-development must try to maintain himself as far as possible, in the Sattwic temperament. By self-analysis, we can diagnose ourselves, and immediately remedy the defects in us.
In this stanza, we have the description of the Sattwic type of "knowledge." The "knowledge" by which the One Imperishable Being is seen in all existence, is Sattwic. Though the forms constituted by the different body-mind-intellect equipments are all different in different living creatures, the Sattwic "knowledge" recognises all of them as the expressions of one and the same Truth, which is the Essence in all of them.
Just as an electrical engineer recognises the SAME electricity flowing through all the bulbs, a goldsmith recognises the ONE metal 'gold' in all ornaments, and every one of us is aware of the SAME cotton in all shirts, so also, the intellect that sees the screen upon which the play of life and the throbs of existence are projected as the Changeless One has the "knowledge" that is Sattwic.
UNDIVIDED IN THE DIVIDED (Avibhaktam Vibhakteshu) --- Even if there are a hundred different pots, of different shapes and colour, and different sizes, the "space" is the ONE undivided factor in all these different pots. Bulbs are different but the current that is expressing through them all is the ONE electricity. Waves are different, and yet the SAME ocean is the reality and the substance in all the waves.... Similarly, the one LIFE throbs in all, expressing itself differently as Its different manifestations, because of the different constitution in the matter-arrangements. The "knowledge" that can recognise the play (vilasa) of this One Principle of Consciousness in and through all the different equipments, is fully Sattwic.
WHAT TYPE OF AN INTELLECT DOES THE "PASSIONATE" POSSESS?
After having found a description of the 'good,' we have herein an equally complete description of the "knowledge" that is 'passionate' (Rajasic).
The "knowledge" that recognises plurality, by reason of separateness, is Rajasic in its texture. The "knowledge" of the 'passionate,' ever restless in its energy, considers various entities as different from one another; to the Rajasic "knowledge," the world is an assortment of innumerable types of different varieties; the intellect of such a man perceives distinctions among the living creatures, and divides them into different classes --- as the animal, the vegetable and the human kingdoms --- as men of different castes, creeds, races, nationalities etc.
WHAT THEN IS THE NATURE OF "KNOWLEDGE" OF THE DULL?
An intellect that has got fumed under the dulling effects of extreme tamas clings to one single "effect" as though it were the whole, never enquiring into its "cause." The "knowledge" of the dull is painted here as that belonging to the lowest type of spiritual seekers. They are generally fanatic in their faith and in their devotion, in their views and values in life. They never enquire into, and try to discover, the cause of things and happenings; they are unreasonable (ahaitukam).
Looking through such a confused intellect loaded with fixed ideas, the dull not only fail to see things as they are, but invariably project their own ideas upon the world and judge it all wrongly. In fact, a man of Tamasic intellect views the world as if it is meant for him and his pleasures alone. He totally ignores the Divine Presence, the Infinite Consciousness. The "knowledge" of the dull is thus circumscribed by its own concept of self-importance, and thus its vision becomes narrow (alpam) and limited.
To summarise, the "knowledge" of the 'good' (Sattwic) perceives the oneness underlying the universe; the comprehension of the 'passionate' (Rajasic) recognises the plurality of the world; and the understanding of the 'dull' (Tamasic) indicates a highly crystallized, self-centred ego in him, and his view of the world is always perverted and ever false.
It must again be noted that in this chapter we shall come across similar three-fold divisions in the various aspects of our personal inner life and they are not meant to serve as reckoners to classify OTHERS, but they are meant to help us to SIZE OURSELVES UP from time to time.
Sources: vedabase.com; The Holy Geeta
