भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः | ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्
bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ . tato māṃ tattvato jñātvā viśate tadanantaram
透過虔敬，他真實地認識我，了解我是何物、是何人。然後，真實地認識我之後，他便立即進入我（的境界）。
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).
我的虔信者啊，阿周那，透過專一不移的虔敬與我合一者，實則就是我的「真我」。虔敬最終導向知識。虔敬始於二元，終於一元。「帕拉巴克提」（ParaBhakti，即至高虔敬）與「迦納」（Jnana，即知識）是一體的。虔敬是母親，知識是兒子。透過虔敬，他認識到我乃遍在的純粹意識；他認識到我乃非二元、無生、不朽、無因、自發光、不可分割、不變者；他認識到我擺脫了一切由限制性附屬物所造成的差異；他認識到我乃萬物的支持、源頭、孕育者、基礎和基質；他認識到我乃一切眾生之主宰；他認識到我乃至高「普魯沙」（Purusha），「瑪雅」（Maya）的控制者，且此世界僅為表象。如此真實或本質地認識我之後，他便在獲得「真我」知識後立即進入我（的境界）。認識的行為與進入的行為並非兩個獨立的行為。認識即是成為。認識即是獲得「真我」知識。認識「彼」即是成為「彼」。進入即是認識或成為「彼」。進入即是獲得「真我」知識或「真我」實現。這些都只是文字遊戲。認識與進入是同義詞。超越的靈性事物極難理解或領會。導師們使用各種術語、表達、類比、比喻、寓言、故事等，以使尋道者清晰明瞭地掌握這些內容。語言是不完美的，有缺陷的。它們無法完全表達內在的靈性體驗。導師以某種方式向學生或尋道者表達這些靈性思想。尋道者必須親自實現「真我」。這超越了言語表達或類比比喻的範疇。對於那非二元的「梵」，又怎能有比喻呢？這些詞語在初學時，是尋道者理解靈性事物的輔助或支撐。當他實現「真我」時，這些詞語對他便毫無價值。他自己成為了知識的化身。
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.