Bhagavad Gita Chapter 11, Verse 54

English Translation

But, O Arjuna, by single-minded devotion am I-in this form-able to be known and seen in reality, and also be entered into, O destroyer of foes.

Detailed Commentary

।।11.54।। Explanation—'Bhaktyā tv ananyayā śakya aham evaṁ-vidho 'rjuna'—Here, the word 'tu' (but) is used to indicate a means distinct from those previously mentioned. The Lord says, "O Arjuna! The four-armed form that you have seen, bearing the conch, discus, mace, and lotus, such a form cannot be seen through Yajña, Dāna, Tapas, etc., but only through Ananya Bhakti (exclusive devotion)." Ananya Bhakti means having solely the Lord as one's refuge, support, and faith. It means not relying on one's own qualification, strength, or intellect. This Ananya Bhakti arises from the self, not from the mind, intellect, or senses. The implication is that there should be a personal, fervent yearning, a restlessness, where one cannot find peace for a moment without the vision of the Lord. This inner agitation is the primary cause of attaining God. In this agitation, the sins of infinite births are consumed. For such Ananya Bhaktas, the Lord has declared—"For the Ananyacitta Bhakta who constantly meditates on Me always, I am easily attainable" (Gita 8.14), and "For those Ananya Bhaktas who worship Me, meditating on Me, I bear their Yoga-kṣema (welfare and security)" (Gita 9.22). Ananya Bhakti also means not relying on one's own capacity to perform Bhajan-Smarana or to call out with intense longing. Spiritual practices (Sādhana) are to be performed solely for the sake of eliminating ego (abhimāna), because the attainment of God does not come from performing Sādhana, but from the cessation of the ego associated with Sādhana. When the ego of Sādhana is eradicated, the pure grace of God begins to act upon the seeker. 'Jñātuṁ draṣṭuṁ ca tattvena praveṣṭum'—It is through Ananya Bhakti alone that I can be known in essence (tattvena), through Ananya Bhakti alone that I can be seen, and through Ananya Bhakti alone that I can be entered into (attained). Through knowledge (jñāna) too, the Lord can be known in essence and attained (Gita 18.55), but the Lord is not obligated to grant a vision. 'Jñātum' implies that I become knowable just as I am. This knowing does not mean that I enter his intellect, but rather that his power of knowing becomes wholly imbued with Me. He truly knows Me in essence as 'Vāsudevaḥ Sarvam' (everything is Vāsudeva) and 'Sat-Asat-cāham' (I am both existence and non-existence). 'Draṣṭum' means that he can see Me in My Saguna form—whether he wishes to see Me as Vishnu, Rama, Krishna, or any other form. 'Praveṣṭum' means that he experiences his oneness (abhinnatā) with the Lord or enters into the Lord's Nitya-Līlā (eternal divine play). Entry into Nitya-Līlā primarily depends on the devotee's desire and the Lord's will. It is a special quality of the Lord that He fulfills the devotee's desire to enter His Līlā. The Lord also fulfills the devotee's worldly desires, just as Dhruva Mahārāja received a kingdom for thirty-six thousand years, and Vibhīṣaṇa received one for a Kalpa. The implication is that the Lord fulfills the devotee's desires and then, according to His own will, grants him true perfection. Special Point The intense yearning of Bhakti has such power that it awakens in the Lord too an eagerness to meet the devotee. No one has the capacity to obstruct this eagerness of the Lord. When the Lord bestows His grace upon a devotee, that grace removes all obstacles of the devotee. Connection—Now the Lord describes the means of Ananya Bhakti.