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GĪTĀ, TRANSLATION & COMMENTARY, CH. XVIII 1185
$$ सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ २० ॥ पृथक्त्वेन तु यज्ज्ञानं नानाभावान् पृथग्विधान् । वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ २१ ॥ यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् । अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ २२ ॥
consider any Action, one must take into account both the 'codana' as well as the' samgraha'. Out, of these, the characteristics of jñana, jñeya, and jñātā (ksetrajña) from the Metaphysical point of view have been considered before in Chapter XIII of the Gita (13. 18). Yet, as the characteristics of jñana in the shape of Action are somewhat different, the word 'jñana' out of the former triad, and the words 'karma' and 'karta' out of the latter triad are now defined by the Blessed Lord-]
(20) That jñana, by which one realises that in all "vibhakta' (that is, diverse beings) there is only One 'avibhakta' (that is, undivided-Trans.) and Inexhaustible 'bhava' (that is, Principle), is called sättvika Knowledge; (21) that jñāna (Knowledge), which creates an impression that there are diverse bhava-s (Principles) in the various created things, is rājasa jñāna; (22) but that insignificant Knowledge, which unreasonably and without understanding elementary principles, confines itself to only one thing,. looking upon it as the all-in-all, is tāmasa jñāna.
[These characteristics of the various kinds of jñāna are very comprehensive. The idea that one's wife and children is the entire 'samsaru' is tāmasa Knowledge. When one rises a little above this frame of mind, one's vision becomes more comprehensive; and a man begins to look upon a fellowtownsman or a fellow-countryman as his own. Nevertheless, the idea that men from different places or different countries are different from each other is still there. This Knowledge is rājasa; but, when one rises even above this stage and realises that there is only one Atman in all created beings, that Knowledge is complete and sättvika. In short, seeing.
