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⮪ BG 18.54 Bhagwad Gita Vaishnav Sampradaya Commentary BG 18.56⮫

Bhagavad Gita Chapter 18 Verse 55

भगवद् गीता अध्याय 18 श्लोक 55

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्।।18.55।।

हिंदी अनुवाद - स्वामी रामसुख दास जी ( भगवद् गीता 18.55)

।।18.55।।उस पराभक्तिसे मेरेको? मैं जितना हूँ और जो हूँ -- इसको तत्त्वसे जान लेता है तथा मेरेको तत्त्वसे जानकर फिर तत्काल मेरेमें प्रविष्ट हो जाता है।

Rudra Vaishnava Sampradaya - Commentary

It is by this supreme devotion that one becomes qualified to truly understand the Supreme Lord Krishna. The understanding derived is as to the nature of the Supreme Lord such as omniscient, omnipotent, omnipresent, etc. His attributes of sat eternal existence, cit unlimited consciousness and ananda endless bliss. His qualities of mercy, compassion, equanimity to all and others similar. Thus realising something of His true nature one perceives Him residing within the heart and obtains then and there moksa or liberation from material existence which bequeaths the attainment of actual communion with Him.

Brahma Vaishnava Sampradaya - Commentary

The manner in which after reaching perfection and assuming the nature of brahman the spiritual substratum pervading all existence is through bhakti or exclusive loving devotion. In verse 54 brahma-bhutah means assuming ones intrinsic divine nature and as such one is tranquil, serene, humble and egoless. The Maha Varaha Purana states: With the eradication of all sins and demerits subsequently renouncing the desire for sense objects one proceeds progressively towards the Supreme Lord Krishna by the transcendental medium of devotion. For one who has realised the Supreme Lord even while in a physical body there is a progressive increase of spiritual wisdom even after attaining moksa or liberation from material existence.

Shri Vaishnava Sampradaya - Commentary

The word abhijanati means really knowing Lord Krishna. Perceiving who He is in essence by His essential attributes which manifests as glorious qualities of all creation. It is by bhakti or exclusive loving devotion unto the Supreme Lord Krishna which constitutes the eternal nature of the atma or immortal soul which subjectively initiates the quest to realise the Supreme Lord life after life until success is achieved by His discovery within the etheric heart of the atma from whence communion with Him commences. This knowledge of discovering the Supreme Lord consists of the atma envisioning Lord Krishna as He eternally is with a sparkling blackish complexion, two armed, dressed in golden cloth, bedecked with peacock feather, glorified by gunga mala, smiling charmingly while holding a flute to His lips. This vision is His original and eternal form and is rarely seen by even liberated jivas or embodied beings. More commonly seen is His four armed expansion as Ksirodakasayi Vishnu who resides in every living entity individually in the abode of the etheric heart of all jivas. Still others may envision any of His avatars or incarnations and expansions revealed in Vedic scriptures that they are surrendered to such as Rama or Narasinghadeva or even the visvarupa or universal form described in chapter 11. Once the vision has been obtained by intense love and devotion one attains communion with that very form of the Supreme Lord Krishna that one dedicated their life to. is devoted to and immediately is borne aloft to by such intense love and devotion. The word tatah refers to bhakti as the sole cause and means which verily constitutes the only way in reality to effect communion and attainment to the Supreme Lord. This was clearly and equivocally stated in chapter 11, verse 54 beginning bhaktya tv ananyaya meaning: That only by exclusive, loving devotion the Supreme Lord can be known. The fruition of naimittika or daily prescribed Vedic activities as well as nitya or occasional prescribed Vedic activities with renunciation of desires for rewards performing every activity as an offering to the Supreme Lord in worship has been concisely elaborated. That the same fruition accompanies activities of kamya or craving when performed in the same manner in relationship to the Supreme Lord will be confirmed next.

Kumara Vaishnava Sampradaya - Commentary

The word abhijanati means really knowing Lord Krishna. Perceiving who He is in essence by His essential attributes which manifests as glorious qualities of all creation. It is by bhakti or exclusive loving devotion unto the Supreme Lord Krishna which constitutes the eternal nature of the atma or immortal soul which subjectively initiates the quest to realise the Supreme Lord life after life until success is achieved by His discovery within the etheric heart of the atma from whence communion with Him commences. This knowledge of discovering the Supreme Lord consists of the atma envisioning Lord Krishna as He eternally is with a sparkling blackish complexion, two armed, dressed in golden cloth, bedecked with peacock feather, glorified by gunga mala, smiling charmingly while holding a flute to His lips. This vision is His original and eternal form and is rarely seen by even liberated jivas or embodied beings. More commonly seen is His four armed expansion as Ksirodakasayi Vishnu who resides in every living entity individually in the abode of the etheric heart of all jivas. Still others may envision any of His avatars or incarnations and expansions revealed in Vedic scriptures that they are surrendered to such as Rama or Narasinghadeva or even the visvarupa or universal form described in chapter 11. Once the vision has been obtained by intense love and devotion one attains communion with that very form of the Supreme Lord Krishna that one dedicated their life to. is devoted to and immediately is borne aloft to by such intense love and devotion. The word tatah refers to bhakti as the sole cause and means which verily constitutes the only way in reality to effect communion and attainment to the Supreme Lord. This was clearly and equivocally stated in chapter 11, verse 54 beginning bhaktya tv ananyaya meaning: That only by exclusive, loving devotion the Supreme Lord can be known. The fruition of naimittika or daily prescribed Vedic activities as well as nitya or occasional prescribed Vedic activities with renunciation of desires for rewards performing every activity as an offering to the Supreme Lord in worship has been concisely elaborated. That the same fruition accompanies activities of kamya or craving when performed in the same manner in relationship to the Supreme Lord will be confirmed next.