Bhagwad Gita - Post 228

 Verse 21

But that knowledge which sees in all beings various entities of distinct kinds as different from one another—know thou that knowledge to be Rajasic (passionate).

Knowledge which sees as knowledge cannot be an agent? This should be interpreted to mean knowledge by which one sees entities selves or souls as different from one another, regarding them as different in different bodies.

The knowledge that is led by the idea of separateness is passionate. Enveloping as it does the manifold creation with the veil of separateness, it deludes even the wise man. 

Owing to passionate knowledge, beings appear to be separate and the perception of unity is also lost sight of. 

That knowledge which beholds multiplicity in created objects and differentiates them as being small or great? According to their form and size? Is of passionate nature and tainted. A man with passionate knowledge sees diversity everywhere. He beholds the many only.

Everything is different. There are trees here, cattle there, water here; there is a solar system there, earth here, planets there, human beings here, animals there. There is no connection of one thing with another thing; everything stands independently by itself, as it were. 

This kind of idea that we entertain—namely, that everything is independent by itself and there can be no connection, no relation whatsoever between one thing and another thing—that knowledge is rajasic because it is the perception of a distracted mind that is divided inside and, therefore, it sees division outside also.

Basically, even as we go through various satsanghs, various classes on transcendental knowledge of Brahman, when we approach the learning with a rajasic mind, then what happens??

We keep ourselves separate and the knowledge/learning as separate.

How much ever  a Guru may teach such a person that he and Brahman are one, still, a Rajasic Brahman will keep saying, “ Yes, I know, I have no doubt, Me and Brahman are one”, but  he will / may not turn this knowledge into subjective experience!!

Verse 22

But that which clings to one single effect as if it were the whole, without reason, without foundation in Truth, and trivial—that is declared to be Tamasic (dark).

Whereas rajasic knowledge at least recognizes the existence of many things, tamasic knowledge clings to one thing only. 

The knowledge which regards that each and every object or being exists by itself and is perfect by itself is Tamasic.

One single effect such as the body and thinking it to be the Self  or an idol  taking it for God  and thinking that there is nothing higher than that.

Some jains consider that the soul which dwells in the body is of the same size as that of the body. 

Some regard that Isvara is a mere piece of stone or wood. Such knowledge is really not based on reason. It does not see things in their true light. 

It is narrow (alpam) as it is not founded on reason. It produces very small results too. It extends over a limited area and is not all comprehensive. This knowledge is said to be Tamasic, as it is found in tamasic persons who are devoid of the power of discrimination.

Love.

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.

Bhagwad Gita - Post 226

Verse 17

He who is ever free from the egoistic notion, whose intelligence is not tainted by (good or evil), though he slays these people, he slayeth not, nor is he bound (by the action).

Swami Krishnananda picks up exactly from where He left, explaining the Cosmic Will as the Divine Providence and writes,

“We may confront the whole world if we like, and yet if our ego is annihilated completely, that is, if we do not have even an inkling that we are doing the action and feel that the Universal Will is operating through us, if that is the case, then we may even work the destruction of things, yet no result will follow as a nemesis of painful experience, provided we have totally annihilated our egoism and we do not even know that we are existing, and we always feel that the Universal is operating through us. Otherwise, we will be bound by anything that we do.”

Let us take a case of a Judge who has to announce the decision of hanging a convict or a policeman who has to be harsh with a culprit. 

At apparent level, yes, they are punishing someone. But it all depends on the inner conscience, on the motive behind their act and whether it is done with sense of doer-ship or it is just taken up as a part of their ordained Dharma.!

Regarding the sense of doer-ship, it is worthwhile to go through this interesting part.

It is said that Saint Tulsidas heard of Rahim’s style of giving alms, and asked him:

aisī denī dena jyuñ, kita sīkhe ho saina

jyoṅ jyoṅ kara ūñchyo karo, tyoṅ tyoṅ niche naina [v13]

“Sir, where did you learn to give alms like this? Your hands are as high as your eyes are low.” 

Rahim replied beautifully and in all humbleness:

denahāra koī aur hai, bhejata hai dina raina

loga bharama hama para kareṅ, yāte niche naina [v14]

“The giver is someone else, giving day and night. But the world gives me the credit, and so I lower my eyes.” Understanding that we are not the sole cause responsible for our accomplishments frees us from the egoistic pride of doer-ship. 

As per Sankara, this verse embodies the sum and substance of the Gita and even of all the Vedas. We start our lives thinking that we are the body. 

The scriptures, the Vedas, tell us that we are not the body, we are the jiva who has to use his body and mind to perform selfless service. Now, at the conclusion of the Vedas, & Vedanta, we are told that we are beyond the jiva. 
 

One who has achieved the true nature of the SELF, the immortal soul is not affected by material activities or influenced by worldly conceptions. 

If a situation arises on its own accord where such a one must perform actions they never think of themselves as the doer but consider that the Supreme Lord/Spirit is the doer of everything. 

Not even that, they rise beyond the thought about their actions.!! Actions emanate from them and they stand rooted in consciousness, as Stitaprajnas. 

Thus they are not fettered to actions and subsequently are not coerced to accept the resultant karma which forces one to experience the merits or demerits of actions.

Love.