भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः | ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्
bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ . tato māṃ tattvato jñātvā viśate tadanantaram
通过虔诚（Bhakti），他如实地了解我，我是何等存在，我是谁。然后，如实地了解我之后，他随即（在获得那知识后）进入我（之中）。
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).
哦，阿周那（Arjuna），我的奉献者，通过一心不乱、坚定不移的虔诚（Bhakti）与我合一者，实则就是我的真我（Atman）。虔诚（Bhakti）最终导向知识。虔诚（Bhakti）始于二元，终于合一。帕拉巴克提（ParaBhakti）（至高虔诚）和吉那那（Jnana）（知识）是合一的。虔诚（Bhakti）是母亲，知识是儿子。通过虔诚（Bhakti），他知道我乃遍及一切的纯粹意识；他知道我是非二元的、无生的、不朽的、无因的、自发光的、不可分割的、不变的；他知道我摆脱了一切由限制性附加物造成的差异；他知道我是一切事物的支持、源头、母体、基础和基质；他知道我是所有众生的统治者；他知道我是至高原人（Purusha），摩耶（Maya）的控制者，而这个世界仅仅是表象。因此，如实或本质上了解我之后，他在获得真我（Atman）知识后随即进入我（之中）。了解的行为和进入的行为并非两个独立的行动。了解即是成为。了解即是获得真我（Atman）知识。了解彼即是成为彼。进入即是了解或成为彼。进入即是获得真我（Atman）知识或真我（Atman）证悟。这些都只是文字游戏。了解和进入是同义词。理解或领悟超验的灵性事务非常困难。导师们使用各种术语或表达、类比、明喻、寓言、故事等，以使求道者清晰透彻地掌握这些内容。言语是不完美的，语言是有缺陷的。它们无法完全表达内在的灵性体验。导师以某种方式向学生或求道者表达这些灵性理念。求道者必须亲自证悟真我（Atman）。那超越了言语表达或类比明喻的范围。对于那非二元的梵（Brahman），又怎能有明喻呢？这些词语在开始时是求道者理解灵性事务的一种帮助或支撑。当他证悟真我（Atman）时，这些词语对他便毫无价值。他自己就成为了知识的化身。
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.