पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्।।18.21।।
।।18.21।।परन्तु जो ज्ञान अर्थात् जिस ज्ञानके द्वारा मनुष्य सम्पूर्ण प्राणियोंमें अलगअलग अनेक भावोंको अलगअलग रूपसे जानता है? उस ज्ञानको तुम राजस समझो।
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 See Comment under 18.22
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.
Prithaktwena tu yajjnaanam naanaabhaavaan prithagvidhaan; Vetti sarveshu bhooteshu tajjnaanam viddhi raajasam.
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
