BG 18.21

18.21 Tu, but; viddhi, know; tat, that; jnanam, knowledge; to be rajasam, originating from rajas; yat, which; sarvesu bhutesu, amidst all things; vetti, apprehends-since knowledge cannot be an agent of hends-since knowledge cannot be an agent of action, therefore the meaning implied is, 'that, knowledge৷৷.through which one apprehends৷৷.'-; nana-bhavan, the different entities; prthagvidhan, of various kinds, i.e., those possessing diverse characteristics and different from oneself; prthakrvena, as distinct, as separate in each body.

18.21 But that knowledge which sees all beings, by reason of their individuality, as entities of distinct nature - know that knowledge to be Rajasika.

18.21 The knowledge which thinks of the manifold existence in all beings as separate - that comes from Passion.

18.21 The knowledge which thinks of the manifold existence in all beings as separate - that comes from Passion.

18.21. That instrument-of-knowledge, by means of which one considers the varied natures of different sorts in all beings as [really] different-that is regarded to be of the Rajas (Strand).

18.21 But that knowledge which sees all beings, by reason of their individuality, as entities of distinct nature - know that knowledge to be Rajasika.

18.21 But know that knowledge to be originating from rajas which, amidst all things, apprehends the different entities of various kinds as distinct [As possessing distinct selves.].

18.21 Whatever knowledge perceives in Brahmana etc., at the time of work, the entity known as the Atman as of diverse nature because the bodies of those beings are tall or fair and are fit to attain the fruits of work - know that knowledge to be Rajasika. The point is this: It is not a condemnation of the plurality of Atman. The Atman, though distinct, is uniform everywhere. The bodily attributes do not affect it. The knowledge lacking this understanding is stigmatised as Rajasa.

18.21 See Comment under 18.22

18.21 Tu, but; viddhi, know; tat, that; jnanam, knowledge; to be rajasam, originating from rajas; yat, which; sarvesu bhutesu, amidst all things; vetti, apprehends-since knowledge cannot be an agent of hends-since knowledge cannot be an agent of action, therefore the meaning implied is, 'that, knowledge৷৷.through which one apprehends৷৷.'-; nana-bhavan, the different entities; prthagvidhan, of various kinds, i.e., those possessing diverse characteristics and different from oneself; prthakrvena, as distinct, as separate in each body.

That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.