Bhagavad Gita Chapter 18, Verse 20

Chapter 18 – Moksha Sanyasa Yoga · Speaker: Krishna

Sanskrit verse

सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥

Transliteration

sarvabhūteṣu yenaikaṃ bhāvamavyayamīkṣate .
avibhaktaṃ vibhakteṣu tajjñānaṃ viddhi sāttvikam ॥

Meaning

That knowledge by which one sees the one imperishable Being in all beings, undivided in the divided, know that knowledge to be sattvic.

Word meanings

सर्वभूतेषु – in all beings
येन – by which
एकम् – one
भावम् – reality, being
अव्ययम् – imperishable
ईक्षते – sees
अविभक्तम् – undivided
विभक्तेषु – in the divided
तत् – that
ज्ञानम् – knowledge
विद्धि – know
सात्त्विकम् – sattvic

Anvaya (word order)

येन सर्वभूतेषु एकम् अव्ययं भावं विभक्तेषु अविभक्तम् ईक्षते, तत् ज्ञानं सात्त्विकं विद्धि ।

Explanation

In the final chapter the Lord sorts knowledge, action, the doer, understanding, firmness and happiness by the three gunas. The verse here begins with knowledge, and describes the best kind, sattvika knowledge: "That knowledge by which one sees one imperishable reality in all beings, undivided in the divided, know that to be sattvika." The sentence is short, but it contains a vision of the whole world.

"Sarva-bhuteshu", in all beings: the sight begins from the variety we see. There are plants, animals, men and women, rich and poor, wise and foolish, friends and strangers. The sattvika knower does not deny these differences; they are real at their level. But he perceives "ekam bhavam avyayam", one imperishable being, one reality that does not change, within and underneath all. And he sees it as "avibhaktam vibhakteshu", undivided among the divided, as a single thread through many beads or a single space in many pots.

Shankara explains that this is the knowledge of the Self as one in all, free from division, being the highest type of understanding, and leading to liberation; the other two types of knowledge, he says, are an obstruction in comparison. Ramanuja reads it as the knowledge by which one sees all souls as of the same nature, knowledge being their essence, free from the differences produced by bodies, which is a necessary step to seeing the Lord who abides in all. Madhva states that the sattvika knowledge sees the one Supreme, Vishnu, in all beings as the controlling Lord, though beings are different.

The practical effect of such knowledge is gentleness. A person who knows that the same life shines through the beggar and the king will not treat either carelessly. He will not hate the one who opposes him, since the same reality lives in him. This is the basis of compassion, non-violence and humility, which the Gita praises in many places.

The verse also gives a test for our own understanding. Many forms of knowledge divide: they teach us to classify, rank and compare. Sattvika knowledge connects. If what we have learned makes us more arrogant, more suspicious or more exclusive, it has probably not reached this level. If it makes us more patient, more respectful and more at ease with others, it is moving toward it.

The next verses, 18.21 and 18.22, describe rajasic knowledge that sees only separate things, and tamasic knowledge that clings to one small thing as if it were all. For the same vision, see 5.18 on seeing the same Self in all, 6.29 and 6.32, 13.27 to 13.28, which tell of seeing the Lord equally present in all beings.

Context

The previous verse announced the threefold classification of knowledge, action and doer. This verse describes sattvic knowledge. The next verse (18.21) describes rajasic knowledge, and 18.22 tamasic knowledge.

Life lesson

See in others the same consciousness that lives in you. This vision dissolves hatred, prejudice and envy, and awakens compassion. True knowledge honours diversity while recognising the unity hidden within it.

Key terms

Sattvic jnana: Knowledge that sees one imperishable reality in all
Avyaya bhava: Imperishable being
Avibhaktam vibhakteshu: The undivided within the divided
Vision of oneness: Experiencing unity in all beings