सर्वभूतेषु येनैकं भावमव्ययमीक्षते।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्।।18.20।।
18.20 Know that knowledge to be originating from sattva through which one sees a single, undecaying, undivided Entity in all the diversified things.
18.20 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 Sattvic.
18.20. That instrument-of-knowledge, by means of which one perceives in all beings the singular immutable Existence, the Unclassified in the classified ones - that you must know to be born of the Sattva (Strand).
18.20 सर्वभूतेषु in all beings? येन by which? एकम् one? भावम् reality? अव्ययम् indestructible? ईक्षते (one) sees? अविभक्तम् inseparable? विभक्तेषु in the separated? तत् that? ज्ञानम् knowledge? विद्धि know? सात्त्विकम् Sattvic (pure).Commentary That knowledge that sees no difference in all objects that are perceived? is pure. The seer beholds the one allpervading imperishable substance or essence behind the seeming diversity of the objects. He beholds unity in diversity? one in many? all in one. He sees that all the diverse objects are rooted in the One.Bhavam Reality The One Self.Sarvabhuteshu In all beings From the Unmanifested down to the insentient and unmoving objects.Avyayam Indestructible inexhaustible unchangeable that which cannot be exhausted either in itself or in its properties immutable.Just as the ether is indivisible? so also the Self is indivisible. The Self is the same in all bodies. It is the common consciousness in all bodies. It is not different in different bodies. It is one homogeneous indivisible essence or substance in all bodies? in all beings. Know thou? O Arjuna? this direct and right perception of the nondual Self as Sattvic (pure). (Cf.IV.35VI.29XIII.16?28XVIII.30)
18.20 Viddhi, know; tat, that; jnanam, knowledge, realization of the Self as non-dual, complete realization; to be sattvikam, originating from sattva; yena, through which knowledge; iksate, one sees; ekam, a single; avyayam, undecaying-that which does not undergo mutation either in itself or by the mutation of its alities- i.e. eternal and immutable; bhavam, Entity-the word bhava is used to imply an entity-, i.e. the single Reality which is the Self; sarvabhutesu, in all things, in all things begining from the Unmanifest to the unmoving things; and through which knowledge one sees that Entity to be avibhaktam, undivided; in every body, vibhaktesu, in all the deversified things, in the different bodies. The idea is: that Reality which is the Self remains, like Space, undivided. Being based on rajas and tamas, those that are the dualistic philosophies are incomplete, and hence are not by themselves adeate for the eradication of worldly existence.
18.20 See Comment under 18.22
18.20 The self (Atman), which is of the form of knowledge, is alike and uniform, though distinct, in all beings, even though they may externally, and from the point of view of duty, be distinguished as Brahmanas, Ksatriyas, householders, celibates, fair, tall etc. The immutable selves in all these perishing forms or bodies are unaffected by the fruits of actions. Such knowledge of the immutability of the self in all changing beings, is Sattvika.
This verse speaks of sattvika process of knowing. Seeing one soul (ekam bhavam), with one form (avibhaktam) which is indestructible (avyayam) residing one by one in different forms (vibhaktesu) such as human, devata, or animal for the purpose of enjoying various fruits, which are temporary, through knowledge related to action (verse 18), is known as sattvika knowledge.
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 Krishna the creator, maintainer and energiser 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 moksa 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 distinctly separate from every jiva or embodied being of all gradations. Those jivas whose gradation is material such as trees are distinct unique amongst themselves such as Palm trees, mango trees, apple trees, etc. which although manifesting from the Supreme Lords potencies are all distinctly different from the Supreme Lord. This is the knowledge of distinctive characteristics and when developed into wisdom is situated in sattva guna the mode of goodness from whence arises moksa.
In varna-asrama or the divisions of society the Brahmins comprise the spiritual heiarchy, the ksatriyas the royal and warrior class, the vaisyas the farmer and mercantile class and the sudra the worker class serving the previous three. The other four divisions are brahmacari or celibate student life, grihasta or married householder life, vanaprastha or separation from wife and family and sannyasa or complete renunciation from society and exclusive devotion to the Supreme Lord Krishna or any of His authorised incarnations as revealed in Vedic scriptures. There are all variances in appearance within these eight divisions such as tall, strong, attractive, delicate, etc. Yet one who sees the one undivided, spiritual reality of the atma or immortal souls existing equally within all jivas or embodied beings and perceives that they are all inconceivably indivisible although manifesting individually sharing collectively in eternality is firmly situated in sattva guna the mode of goodness. One who sees the atma as indestructible and unchangeable within the destructible and changeable physical body and who although performing variegated prescribed activities in any capacity has comprehended that they are not the actual doer and also have no interest in the rewards of actions is situated in sattva guna.
In varna-asrama or the divisions of society the Brahmins comprise the spiritual heiarchy, the ksatriyas the royal and warrior class, the vaisyas the farmer and mercantile class and the sudra the worker class serving the previous three. The other four divisions are brahmacari or celibate student life, grihasta or married householder life, vanaprastha or separation from wife and family and sannyasa or complete renunciation from society and exclusive devotion to the Supreme Lord Krishna or any of His authorised incarnations as revealed in Vedic scriptures. There are all variances in appearance within these eight divisions such as tall, strong, attractive, delicate, etc. Yet one who sees the one undivided, spiritual reality of the atma or immortal souls existing equally within all jivas or embodied beings and perceives that they are all inconceivably indivisible although manifesting individually sharing collectively in eternality is firmly situated in sattva guna the mode of goodness. One who sees the atma as indestructible and unchangeable within the destructible and changeable physical body and who although performing variegated prescribed activities in any capacity has comprehended that they are not the actual doer and also have no interest in the rewards of actions is situated in sattva guna.
Sarvabhooteshu yenaikam bhaavamavyayameekshate; Avibhaktam vibhakteshu tajjnaanam viddhi saattwikam.
sarva-bhūteṣhu—within all living beings; yena—by which; ekam—one; bhāvam—nature; avyayam—imperishable; īkṣhate—one sees; avibhaktam—undivided; vibhakteṣhu—in diversity; tat—that; jñānam—knowledge; viddhi—understand; sāttvikam—in the mode of goodness
