भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः | ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्
bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ . tato māṃ tattvato jñātvā viśate tadanantaram
భక్తి ద్వారా అతడు నేను ఎంతటివాడనో, ఎవడనో తత్త్వతః తెలుసుకుంటాడు. అటుపై, నన్ను యథార్థంగా తెలుసుకొని, ఆ జ్ఞానానంతరం వెంటనే నాలో ప్రవేశిస్తాడు.
Through devotion he knows Me in reality, as to what and who I am. Then, having known Me in truth, he enters (into Me) immediately after that (Knowledge).
ఏకాగ్రమైన, అచంచలమైన భక్తి ద్వారా భక్తుడు నాతో ఐక్యం పొందుతాడు. భక్తి జ్ఞానంలో పరాకాష్ఠను చేరుకుంటుంది. పరమ భక్తి మరియు జ్ఞానం ఒక్కటే. భక్తి ద్వారా భక్తుడు నేను సర్వవ్యాపి, అద్వైతుడు, అజన్ముడు, అవినాశి, స్వయంప్రకాశకుడు అని తెలుసుకుంటాడు. నన్ను యథార్థంగా తెలుసుకున్న తర్వాత, అతను వెంటనే నాలో ప్రవేశిస్తాడు. తెలుసుకోవడం అంటే అదిగా మారడమే.
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.