Bhagavad Gita Chapter 18, Verse 20

English Translation

Know that knowledge to be originating from sattva through which one sees a single, undecaying, undivided Entity in all the diversified things.

Detailed Commentary

In all beings, there is but one Tattva (essence), which, though undivided, appears divided. The individuality and objects that appear are not truly theirs. The Paramatma alone pervades all. Individuals and objects have no independent existence because they are constantly undergoing change. There is no individual or object in which change does not occur. But due to ignorance, their existence seems real. When ignorance is dispelled and wisdom (Jnana) arises, the seeker's (sadhaka's) vision turns towards that imperishable Tattva, by whose existence all this becomes existent. Upon attaining Jnana, the sadhaka's vision transcends changing objects and focuses solely on the unchanging Tattva (Gita 13.27). Then, he sees the same one Tattva in various objects, individuals, situations, and events (Gita 13.16). This means that even with different knowledge and behavior concerning various objects and individuals, he sees one imperishable Tattva within them. His identification is that there are no Raga-Dvesha (attachment and aversion) in his inner consciousness (antahkarana). Know this Jnana to be Sattvic. In relation to changing objects and mental modifications (vrittis), this is called Sattvic Jnana. When free from relation, this very Jnana is called true realization (Bodha), which the Lord has declared as worth knowing (Gita 13.12). Knowledge of the world comes through the senses (Indriyas); knowledge of the senses comes through the intellect (Buddhi); and knowledge of the intellect comes through the 'I' (Aham). The 'I' knows the Buddhi, Indriyas, and objects (Vishayas). However, there is also an illuminator (Prakashaka) of the 'I', in which the 'I' itself becomes manifest. That light (Prakasha) is omnipresent and infinite, whereas the 'I' is limited. In that light, just as the 'I' becomes manifest, so too do 'you', 'this', and 'that'. That light is not an object of perception for anyone. In reality, that light is Nirguna (without attributes), but owing to its presence in a specific individual (due to its relation to vrittis), it is called Sattvic Jnana. Sattvic Jnana should be understood thus: 'I', 'you', 'this', and 'that' all function within a certain light. Although these four may appear divided, their illuminator (Prakashaka) is undivided. The speaker is 'I', the listener is 'you', 'this' is near, and 'that' is far. If 'you' become 'I', then 'I' will become 'you'. This process constantly changes, and all are under the same undivided light. This clarifies that 'I', 'you', 'this', and 'that' are all subject to change and are not truly real. That alone is real which is the illuminator and support (Ashraya) of all. Due to one's own perception (manyata), 'I', 'you', 'this', and 'that' become manifest, but not the illuminator. That illuminator illuminates all, is self-effulgent (Swayamprakasha-svarupa), and always remains as it is. This is Sattvic Jnana. Everything divided, changing, and perishable is illuminated by this Jnana, which itself is pure (nirmal) and free from blemish (vikaar-rahita) (Gita 14.6). Therefore, it is called Sattvic Jnana. In essence, this Sattvic Jnana is said to be the illuminator amidst change and the undivided amidst division. When devoid of the illuminated and the divided, it is Nirguna, absolute, true Jnana. Connection: Now, Rajasic Jnana is described.