पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्
pṛthaktvena tu yajjñānaṃ nānābhāvānpṛthagvidhān
vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam
TRANSLATION
But that knowledge which sees all beings, by reason of their individuality, as entities of distinct nature—know that knowledge to be Rajasika.
PURPORT
Whatever knowledge perceives in Brahmana etc., at the time of work, the entity known as the Atman as of diverse nature because the bodies of those beings are tall or fair and are fit to attain the fruits of work—know that knowledge to be Rajasika. The point is this: It is not a condemnation of the plurality of Atman. The Atman, though distinct, is uniform everywhere. The bodily attributes do not affect it. The knowledge lacking this understanding is stigmatised as Rajasa.
