Verse-55
Chapter 18 — Moksha Sanyasa Yoga
Verse 55
🕉 Original Sanskrit Shloka
bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ
tato māṁ tattvato jñātvā viśate tadanantaram
🕉 English Translation
Isi bhakti se jane mujhko veh tab,
Mai jo aur jaisa hun vaisa hee sab.
Mujhe tatva se iss tara jaan kar,
Mil jata mujh mein hee aisa nar.
📜 Translation
English
By that supreme devotion he knows Me the Supreme who and how much I am, knowing that exactly in essence and having thus known Me, he enters into me forthwith.
Ordinarily, after devotion comes the stage of knowledge. In the ordinary sequence it is proper too. But the ideology, essence, thoughts of the Gita are absolutely original and in itself are singularly distinct. In the thoughts of the Gita, first of all there is the state of Brahmic consciousness in the form of perfection of the Sankhya ideology, which is the state of knowledge of the Truth Principle–it has been related in this manner and then its results have been described. The devotion which is of the true nature of Supreme devotion and then knowing the Supreme in essence and thereafter entering into That.
In fact, the knowledge of the Gita is not merely oral, a literal information or not just a show of learning. To experience the Reality at the practical plane is the ideology of the Gita. The Self and Supreme are not two and Supreme and Brahmn are also not different. In the context of devotion, the words God, Supreme Lord, etc. have been used and from the viewpoint of Sankhya philosophy the Brahmn or Self has been used. To utter words 'Aham Brahmasmi' (I am Brahmn) and 'Ayam Atma Brahma' (this self is Brahmn) is not approved of by the Gita; it requires practical experience of the essence of the same. When this happens then in all is experienced the one power of the Supreme–whether it is called supreme devotion or experience of the essential Truth principle, it is one and the same thing. This is a state where differentiations and dualities are done away with. He is the One with name and attributes as well as without form and qualities. He pervades, in fact, in every particle and all particles are in Him. There is nothing different from Him. Everything is in Him, from Him and is His. When the need arises, that very same Brahmn manifests itself in different forms, but even on manifestation there is not the slightest impact in its all pervasive original nature. This is knowing the Lord in totality as to what He is and how much He is.
Once this is realised then what kind of difference there would be between the embodied being and Brahmn. There is no obstacle in the form of delay and distance. 'Jo tu hai so mai hun, Jo mai hun so tu hai, na kuch arzoo hai, na kuch justaju hai' (Whatever You are that I am, what I am that You are, there is no desire nor any yearning)–the state experienced by Swami Ram Tirth can be attained. When all is His, is in Him and by Him then what is the cause of arrogance. A part from Him what else can be the expectation–just you and you, only you and you and then by repeating you and you I became You, there remained nothing of myself in me.
The devotee and Lord, the embodied and Brahmn are one. This is 'visate tadanantram' (He enters into Me immediately).