Bhagwad Gita - Post 227

Verse 19

Knowledge, action and the actor are declared in the science of the Gunas (the Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas. Hear them also duly.

As an introduction to what is to follow immediately, here it is said that "knowledge", "action" and the "actor" (agent), all the three, because of the difference of the temperament in the individuals, at the given time of observation, fall under a three-fold division. 

Up to this time, all that we have heard is about karma, or action—right action, or proper action. 

Now we are led to another subject altogether: “The nature of knowledge, the nature of the object of knowledge, the nature of the one who knows or has the knowledge, the nature of all action whatsoever in the process of perception, and the nature of the doer in the context of perceiving or knowing, this I shall describe to you now.” 

There are three kinds of knowledge: sattvic knowledge , rajasic knowledge and tamasic knowledge. 

What is sattvic knowledge? It is that knowledge or wisdom or insight by which we are able to see the unity in the midst of the diversity of things, and we can locate the one Absolute manifesting itself in all these varieties of forms. 

The highest knowledge is this, the best knowledge is this; sattvic knowledge is this.

But, this knowledge is not given to everybody. We are not so superior in our evolution. There is rajas predominating in us. 

We always see things as distinct from one another. We cannot see any kind of connection of one thing with another in this world. Everything seems to be thrown pell-mell, here and there. Something here, something there—we do not know what is where. This is the kind of world in which we are living. That is rajasic knowledge, not the knowledge that sees oneness everywhere.

According to the Science of the Gunas, as enunciated in Kapila's Saankhya Yoga, "Knowledge," "Action" and "Actor" are each classified under these three categories. 

They are being enumerated here and Krishna invites the students of the Gita to 'listen attentively to them'. The implication must be that the Teacher is attracting the special attention of the student because of the importance of the theme.

Verse 20

That by which one sees the one indestructible Reality in all beings, not separate in all the separate beings—know thou that knowledge to be Sattwic (pure).

                  

Lord Krishna explains the threefold nature of knowledge commencing with sattva guna or mode of goodness. The knowledge by which one perceives in all jivas or embodied beings, the one immutable, undivided, imperishable and eternal atma or immortal soul existing within all from the highest demigod Brahma, the secondary creator down to immovable entities which are distinguishable from each other is situated in sattva guna.

The single reality pervading all existence is the Supreme Lord, the Creator, Maintainer and Energizer of all Existence. 

All creation is situated within Him and He is also within every atom of creation. Living entities in the state of bondage or liberation, they are all under His jurisdiction but those who have achieved moksha or liberation from material existence are promoted to the eternal spiritual worlds. 

The Supreme Lord although manifesting and residing within unlimited variegated forms simultaneously in an all pervading way, yet He Is distinctly separate from every jiva or embodied being of all gradations. 

This is the knowledge of distinctive characteristics and when developed into wisdom is situated in sattva guna the mode of goodness from whence arises moksha.

Love.