Word meanings
- bhaktyā
- by loving devotion
- mām
- me
- abhijānāti
- one comes to know
- yāvān
- as much as
- yaḥ ca asmi
- as I am
- tattvataḥ
- in truth
- tataḥ
- then
- mām
- me
- tattvataḥ
- in truth
- jñātvā
- having known
- viśate
- enters
- tat-anantaram
- thereafter
Translations
By devotion, he knows Me in truth, who and what I am; then, having known Me in truth, he immediately enters into the Supreme.
By such devotion, he sees Me, who I am and what I am; and thus realizing the truth, he enters into My kingdom.
Through devotion, he knows Me in reality, as to what and who I am. Then, having known Me truly, he enters into Me immediately afterward.
उस पराभक्तिसे मेरेको, मैं जितना हूँ और जो हूँ -- इसको तत्त्वसे जान लेता है तथा मेरेको तत्त्वसे जानकर फिर तत्काल मेरेमें प्रविष्ट हो जाता है।Commentary
My devotee? O Arjuna, who has attained to union with Me through singleminded and unflinching devotion is verily My very Self. Devotion culminates in knowledge. Devotion begins with two and ends in one. Para-Bhakti (supreme devotion) and Jnana are one. Devotion is the mother. Knowledge is the son. By devotion he knows that I am allpervading pure, consciousness he knows that I am nondual, unborn, decayless, causeless, selfluminous, indivisible, unchanging he knows that I am destitute of all the differences caused by the limiting adjuncts he knows that I am the support, source, womb, basis, and substratum of everything he knows that I am the ruler of all beings he knows that I am the Supreme Purusha, the controller of Maya, and that this world is a mere appearance.
Thus knowing Me in truth or in essence, he enters into Me soon after attaining Selfknowledge. The act of knowing and the act of entering are not two distinct acts. Knowing is becoming. Knowing is attaining Selfknowledge. To know That is to become That. Entering is knowing or beoming That. Entering is the attainment of Selfknowledge or Selfrealisation. These are all jugglery of words only. Knowing and entering are synonymous terms. It is very difficult to understand or comprehend transcendental spiritual matters.
The teachers use various terms or expressions, analogies, similes, parables, stories, etc. to make the aspirant grasp the matter clearly and lucidly. Words are imperfect and languages are defective. They cannot fully express the inner spiritual experiences. The teacher somehow or other expresses to the students or aspirants these spiritual ideas. The aspirant himself will have to realise the Self. That is beyond the reach of words of expressions or analogies of similes. How can there be similes for that nondual Brahman These words are a sort of help or prop for the aspirants to lean upon in the beginning to understand spiritual matters.
When he realises the Self, these words are of no value to him. He himself becomes an embodiment of knowledge.