In plain words
That jñāna by which one sees one imperishable reality in all beings, undivided within the divided, know that to be sāttvika.
Word for word
That by which one sees in all beings one imperishable reality, undivided in the divided, that knowledge know to be sāttvika.
सर्वभूतेषु येनैकं भावमव्ययमीक्षतेअविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्
Other commentaries
The commentators
▸Bhagavadgītābhāṣyam
ज्ञानस्य तु तावत् त्रिविधत्वम् उच्यते —
सर्वभूतेषु अव्यक्तादिस्थावरान्तेषु भूतेषु येन ज्ञानेन एकं भावं वस्तु — भावशब्दः वस्तुवाची, एकम् आत्मवस्तु इत्यर्थः ; अव्ययं न व्येति स्वात्मना स्वधर्मेण वा, कूटस्थम् इत्यर्थः ; ईक्षते पश्यति येन ज्ञानेन, तं च भावम् अविभक्तं प्रतिदेहं विभक्तेषु देहभेदेषु न विभक्तं तत् आत्मवस्तु, व्योमवत् निरन्तरमित्यर्थः ; तत् ज्ञानं साक्षात् सम्यग्दर्शनम् अद्वैतात्मविषयं सात्त्विकं विद्धि इति ॥ २० ॥
In plain words
As for knowledge, its threefold nature is what is stated first —
'In all beings' means in beings ranging all the way from the unmanifest down to the immobile — plants and the like. 'By which one sees a single entity' — the word 'entity' here means a real thing, meaning: one single real thing, the Self. 'Imperishable' means it never departs, either from its own nature or from its own properties — that is, it is immovably fixed. 'One sees' — perceives — by that knowledge — that entity, undivided, even though it appears across countless distinct bodies; it is not itself divided the way bodies are divided; that undivided real thing is the Self, unbroken like space itself. That knowledge — direct, right vision, whose sole object is the non-dual Self — know that to be sāttvika.
Close to the Sanskrit
But of knowledge, first of all, the threefoldness is spoken —
'In all beings' — in beings ranging from the unmanifest to the immobile; 'by which knowledge, one entity, a real thing' — the word 'bhāva' denotes a real entity, one real entity that is the Self, this is the meaning; 'imperishable' — does not depart, by its own nature or by its own property; 'immovably fixed', this is the meaning; 'one sees', perceives, by which knowledge — and that entity, undivided, in each body, among divided bodily distinctions, is not divided, that is the real entity that is the Self, like space, unbroken, this is the meaning; that knowledge — direct right vision, having the non-dual Self as its object, sāttvika — 'know!' — thus.