पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् |
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् || 21||
pṛithaktvena tu yaj jñānaṁ nānā-bhāvān pṛithag-vidhān
vetti sarveṣhu bhūteṣhu taj jñānaṁ viddhi rājasam
pṛithaktvena—unconnected; tu—however; yat—which; jñānam—knowledge; nānā-bhāvān—manifold entities; pṛithak-vidhān—of diversity; vetti—consider; sarveṣhu—in all; bhūteṣhu—living entities; tat—that; jñānam—knowledge; viddhi—know; rājasam—in the mode of passion
That knowledge which sees in all beings various entities (Jivas) of distinct kinds as different from one another, know that knowledge as Rajasic.
The knowledge which is guided by separateness is Rajasic. With this knowledge, one sees only separateness everywhere as “He is good, he is bad, he is rich, he is poor, this – is dog, this is elephant; this is water, that is stone” etc- Thus the idea of separateness persists everywhere for the Rajasic man. This knowledge is the cause of all friction and conflict everywhere. When mankind is separated by religion, race, nationality, and political doctrines, the result is conflict as we see it everywhere in the world. This knowledge is not knowledge, because it does not enable one to see the underlying unity of all beings. The Advaitic vision of the universal existence of Atma is the true vision, and it is this vision only that can put an end to all frictions and conflicts in the world. So long as man is contented with Rajasic knowledge and thinks of it as the only knowledge available for mankind, the world would be torn asunder by conflicting elements fighting for superiority and supremacy over one another.
Question: What is the nature of Rajasic – jnana?
Answer: Seeing the manifold one entity as different from another, is Rajasic knowledge.
Bhagavad Gita: Chapter 18 🔻 (78 Verses)