पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ १८.२१ ॥

pṛthaktvena tu yajjñānam nānā-bhāvān-pṛthag-vidhān |
vetti sarveṣu bhūteṣu tajjñānam viddhi rājasam || 18.21 ||

Knowledge – the rājasika kind

After explaining the sāttvika wisdom, the best to adorn and enrich any human being, Krishna discusses the other two kinds – the rājasika and tāmasika ones. These also have equal place in the scheme of Nature. An understanding of the world in which one lives, moves and interacts is indispensable for everyone, more so for the spiritual seeker. Moreover, an overall awareness specially helps in evaluating the merits of sāttvika knowledge, comparing it with the rest. To get at the sāttvika level and its propulsions is, no doubt, the constant goal of spiritual sādhanā. Keeping all these in mind, Krishna proceeds with the exposition of rājasika knowledge:

Know that to be the rājasika knowledge by which one perceives the variety and differences in all beings.

One impelled by rājasika knowledge will be disinclined to think beyond whatever the senses report, though his own mind and intelligence, which empower the senses, are themselves imperceptible to the senses. To think that whatever exists in front of the senses is alone true and valid, giving no place and importance to anything beyond, is the grave limitation rājasika knowledge imposes.

One of rājasika knowledge will insist: “Existence is plural; each entity is different from the other. Senses are the ultimate proof for anything present around us. How can there be anything subtler or finer, to permeate the visible existences?” Further, he will argue: “Pṛthaktva, separateness, alone enables perception and helps us gain knowledge. To be distinct, each has to be different from the other. Activity can be there only in a state of difference and plurality.”

Thus, sama-buddhiḥ (equal or uniform perception) Krishna stresses all along, is not acceptable or feasible for one upholding rājasika knowledge.

This differential outlook extends to the area of worship also. Thus he courts a variety of deities for worship. Plurality of Gods and hence the resultant preferences and prejudices towards them, become a rājasika creed. Each God, according to him, has a certain quality and power. Propitiating each would mean a specific benefit.

Ekam sad-viprā bahudhā vadanti (The One Truth alone Brāhmaṇas speak differently) – this Rgvedic statement (1,164.46), has no appeal to the rājasika people. Plurality for them is not a mere sensory creation – it is an objective and subjective truth alike.

Therefore, he will be averse to any thought of the whole existence being a display of the single supreme Reality. But, what is the Truth? What does Svetāśvataropaniṣad proclaim?

There is but One Divine Presence. It is hidden in all beings. It is all-pervading. It is the Self of all. It is the One presiding over all micro and macro activities, individual or universal. It dwells in all beings. It is the witness. It is Consciousness. It is single, not related to anything. It is devoid of all qualities.

While this is the only Truth, rājasika tendency hinders such an exposure, reflection and admission. Variety, difference, plurality, manifoldness – this alone is, according to it the supreme. The earnest seeker has to be attentive to rise above such rājasika constrictions and influences.

Krishna’s analysis is not meant to find out what kind of knowledge is prevalent in others, but to examine oneself and strive to get at the sāttvika wisdom.