Bhagavad Gita Chapter 11, Verse 55 (BG 11.55) — Meaning, Translation & Commentary

11.55 मत्कर्मकृत् does actions for Me? मत्परमः looks on Me as the Supreme? मद्भक्तः is devoted to Me? सङ्गवर्जितः is freed from attachment? निर्वैरः without enmity? सर्वभूतेषु towards all creatures? यः who? सः he? माम् to Me? एति goes? पाण्डव O Arjuna.Commentary This is the essence of the whole teaching of the Gita. He who practises this teaching will attain Supreme Bliss and Immortality. This verse contains the summary of the entire philosophy of the Gita.He who performs actions (duties) for the sake of the Lord? who consecrates all his actions to Him? who serves the Lord with his heart and soul? who regards the Lord as his supreme goal? who lives for Him alone? who works for Him alone? who sees the Lord in everything? who sees the whole world as the Cosmic Form of the Lord and therefore cherishes no feeling of hatred or enmity towards any creature even when great injury has been done by others to him? who has no attachment or love to wealth? children? wife? friends and relatives? and who seeks nothing else but the Lord? realises Him and enters into His Being. He becomes one with Him.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the eleventh discourse entitledThe Yoga of the Vision of the Cosmic Form.,

# BG 11.55 — Commentary on the Vision of the Universal Form When Arjuna heard that through unwavering devotion, any devotee could not only recognize the cosmic splendor of the Divine, but could also directly experience it within themselves, a longing appeared on the face of the Pandava prince to attain that experience and state. Though he did not ask an explicit question, Sri Krishna, understanding from the expression on his face, now describes how a seeker in life can attain this completeness. The plan taught by Sri Krishna for a being to attain divinity has five essential aspects. These five qualities are enumerated in this verse: (1) one who performs actions with the consciousness of offering them to the Divine; (2) one whose supreme goal is the Divine alone; (3) one who is a devotee of the Divine; (4) one who is free from attachments; and (5) one who is free from enmity toward all beings. These five essential qualities contain the summary of the complete discipline of self-mastery. Through unbroken remembrance of the Divine, the sense of non-attachment in all actions becomes firmly established. Enmity toward another arises only when we regard them as separate from ourselves. There can be no enmity between the two hands of my own body. Only when the vision and experience of unity pervades everywhere through the knowledge of the Self's oneness can complete freedom from enmity toward all beings be attained. At the level of mind and intellect, absolute non-attachment is impossible. Mind and intellect cannot exist without attachment to some object or person. Therefore, a seeker first learns to renounce attachment to worldly objects through the consciousness of offering to the Divine, and then establishes the mind in the Divine with devotion. The qualities mentioned earlier are certainly helpful for the perfection of this aspect. Thus, upon reviewing the entire plan, it becomes clear that it is wholly acceptable because it is thoroughly psychological in nature. Each successive aspect is nourished by the one preceding it. This verse also makes clear that the sacred pilgrimage of the spiritual seeker begins with performing actions with the consciousness of offering to the Divine. Thereafter, the Divine itself becomes the supreme goal of life. The result will be supreme love for the Divine. Naturally, attachment to the transient and limited objects of the world will cease, and one will perceive the Self. When, having become the Self itself, one recognizes oneself everywhere in all beings, then one will have no enmity with any creature whatsoever. According to the Gita, the touchstone of the perfection of Self-realization attained through spiritual practice is: love for all and enmity toward none. --- **Thus concludes the Eleventh Chapter, named the Yoga of the Vision of the Universal Form, in the Upanishad of the Blessed Bhagavad Gita, the scripture of yoga, in the dialogue between Sri Krishna and Arjuna, concerning the knowledge of Brahman.** In this manner, the Eleventh Chapter of the Blessed Bhagavad Gita Upanishad—which is the knowledge of Brahman and the science of yoga in the form of the dialogue between Sri Krishna and Arjuna—named the Yoga of the Vision of the Universal Form, comes to completion. The name "Yoga of the Vision of the Universal Form" is fitting for this chapter. According to the technical terminology of Vedantic philosophy, the word "Universal Form" (Vishvarupa) used here actually means the Cosmic Form (Virat). The Self, identifying with the individual gross body, experiences the phenomena of the waking state. The Self in this state is called Vishva in Vedanta. That same Self, identifying with the collective gross body—that is, the cosmos—is called Virat. Though the Divine here revealed the Cosmic Form, this chapter is named the Yoga of the Vision of the Universal Form. This conveys the ultimate unity of Vishva and Virat.