Bhagavad Gita Chapter 18, Verse 55

Chapter 18 – Moksha Sanyasa Yoga · Speaker: Krishna

Sanskrit verse

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥

Transliteration

bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ .
tato māṃ tattvato jñātvā viśate tadanantaram ॥

Meaning

By that devotion he comes to know me in truth — how great I am and who I am; then, having known me in truth, he enters into me immediately.

Word meanings

भक्त्या – by devotion
माम् – me
अभिजानाति – knows fully
यावान् – how great, of what extent
यः – who, of what nature
च – and
अस्मि – I am
तत्त्वतः – in truth, in reality
ततः – then, thereby
माम् – me
तत्त्वतः – in truth
ज्ञात्वा – having known
विशते – enters
तदनन्तरम् – immediately thereafter

Anvaya (word order)

भक्त्या (सः) माम्, यावान् यः च अस्मि (इति) तत्त्वतः अभिजानाति; ततः मां तत्त्वतः ज्ञात्वा तदनन्तरं (माम्) विशते ।

Explanation

This verse is the summit of the spiritual journey. In the previous verse the one established in Brahman attained supreme devotion; now the fruit of that devotion is described. Bhaktya mam abhijanati — by devotion he knows me. Here devotion becomes the means of knowledge. Love is the very vision by which the Supreme can be seen as he truly is. In Chapter 11 (11.54) Krishna had said that only by undivided devotion can he be known, seen in truth and entered into.

Yavan yash chasmi tattvatah — how great I am and who I am. Yavan refers to the Lord's extent — his infinity, his glories, his all-pervading form. Yah refers to his essence — who he is, his real nature. Shankara says yavan indicates the many forms the Lord assumes through limiting adjuncts, while yah indicates his pure nature free of all adjuncts — the one without a second, pure consciousness, unborn, undecaying, immortal Brahman. Ramanuja says yah denotes the Lord's essential nature, character and auspicious qualities, and yavan his glories and sovereignty.

Tato mam tattvato jnatva vishate tad-anantaram — then, having known me in truth, he enters into me immediately. The acharyas' differences show clearly in the interpretation of vishate, 'enters'. For Shankara, knowing and entering are not two separate acts; knowing is entering — just as waking from a dream is itself being awake. With the dawn of knowledge, the illusory difference between the individual and Brahman vanishes, and the seeker abides as Brahman. Tad-anantaram means 'without any interval'.

For Ramanuja, entering means attaining the Lord and experiencing his infinite bliss in his divine presence, while the soul retains its distinct existence as his servant — as a bird enters a tree without becoming the tree. Madhva likewise holds that the distinction between soul and God remains even in liberation; the liberated soul enjoys the bliss of worshipping the Lord in his abode.

Despite these differences, all the acharyas agree that this is the supreme goal from which there is no return (8.21, 15.6). Note too that this journey began with svakarma in 18.45. From one's own duty comes purity of mind; from purity, actionlessness; from actionlessness, oneness with Brahman; from that, supreme devotion; and from supreme devotion, entry into the Supreme. This is the Gita's complete map of the path, in which action, knowledge and devotion are woven together in a beautiful sequence.

Practically, the verse tells us that God cannot be known by intellect alone; love is needed. Just as to truly know a person one needs a relationship of love, so to know God one needs devotion.

Context

The previous verse described the attainment of supreme devotion by one established in Brahman. This verse says that through that devotion he knows the Lord in truth and enters into him. In the next verse (18.56) Krishna says that the devotee who takes refuge in him, though performing all actions, attains the eternal abode by his grace.

Life lesson

God is known not by argument alone but by love. As devotion deepens, knowledge also becomes clearer. Life's journey begins with duty and is fulfilled in love.

Key terms

Tattvatah jnana: True, experiential knowledge of the Supreme
Yavan: The Lord's extent and glory
Yah: The Lord's real nature
Vishate: Enters — as identity or as divine communion
Tad-anantaram: Immediately thereafter, without interval