Bhagavad Gita 18.55

Ce verset révèle le lien profond entre la dévotion (`bhakti`) et la connaissance (`jñāna`). La dévotion sincère et inébranlable culmine en la connaissance du Soi, où l'aspirant réalise l'unité avec le Divin. Par cette `parā bhakti`, il comprend que le Seigneur est la conscience pure, omniprésente, non-duelle, éternelle, sans cause, auto-lumineuse, indivisible et immuable, le support de toute existence. L'acte de connaître le Brahman en vérité (`tattvataḥ`) n'est pas distinct de l'acte d'entrer en Lui (`viśate`). Connaître, c'est devenir. La réalisation du Soi est l'entrée dans le Divin, une expérience transcendantale où les mots et les analogies deviennent insuffisants pour décrire cette union.

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. ParaBhakti (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.