B.G 18.21 and 22

पृथक्त्वेन तु यज्ज्ञानं नानाभावान् पृथग्विधान्। वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥२१॥

pṛthaktvena tu yajjñānaṃ nānābhāvān pṛthagvidhān। vetti sarveṣu bhūteṣu tajjñānaṃ viddhi rājasam ॥21॥

[पृथक्त्वेन (pṛthaktvena) - separately; तु (tu) - but; यत् (yat) - which; ज्ञानम् (jñānam) - knowledge; नानाभावान् (nānābhāvān) - various; पृथग्विधान् (pṛthagvidhān) - distinct; वेत्ति (vetti) - knows; सर्वेषु (sarveṣu) - in all; भूतेषु (bhūteṣu) - beings; तत् (tat) - that; ज्ञानम् (jñānam) - knowledge; विद्धि (viddhi) - understand; राजसम् (rājasam) - passionate;]

But the knowledge that perceives various distinct entities separately in all beings, know that knowledge to be 'rājas' i.e. passionate.

यत्तु कृत्स्नवदेकस्मिन् कार्ये सक्तमहैतुकम्। अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥२२॥

yattu kṛtsnavadekasmin kārye saktamahaitukam। atattvārthavadalpaṃ ca tattāmasamudāhṛtam ॥22॥

[यत् (yat) - that which; तु (tu) - but; कृत्स्नवत् (kṛtsnavat) - as if complete; एकस्मिन् (ekasmin) - in one; कार्ये (kārye) - in action; सक्तम् (saktam) - attached; अहैतुकम् (ahaitukam) - without reason; अतत्त्वार्थवत् (atattvārthavat) - without understanding the essence; अल्पम् (alpaṃ) - insignificant; च (ca) - and; तत् (tat) - that; तामसम् (tāmasam) - in the mode of ignorance; उदाहृतम् (udāhṛtam) - is said to be;]

That which is done with attachment to a single action, as if it were all-important, without reason, and without understanding the essence, is said to be 'tāmas' i.e. in the mode of ignorance.