The Bhagavad Gita reinforces the claim made by the Vedas that no one can know the Supreme Brahman in His entirety. They say that He always remains beyond human thought and speech. Yet humanity has been at this quest to know Him from time immemorial.
In a discourse, Sri B. Sundarkumar drew attention to Krishna’s words that echo the same thought when He highlights the difficulties in realising God in the chapter on jnana, knowledge and vijnana, God realisation. In fact, Krishna goes to great lengths to make the distinction between jnana and vijnana. He explains that vijnana happens in perhaps one jivatma among those many thousands who struggle for perfection. Even among those, maybe one really achieves perfection. Even among those who have come to this level, maybe one is able to really know God. But along with this claim He also reveals His boundless compassion when He states that though realising God appears to be a distant dream to many of us, it is possible through pure devotion. He knows fully well that not all who seek Him are keen to realise Him, there being plenty of constraints for many of us caught in samsara.
He classifies those who seek Him on the basis of their specific desires into four broad categories. Some seek relief from distress, some seek wealth and prosperity, and some others knowledge, spiritual or worldly. But some want to remain devoted to Him at all times and seek Him for His sake. But to Him, all those who approach Him, whatever be the goal they seek, are fortunate and are dear to Him. He considers them as His bhaktas. But devotees such as Prahlada and Dhruva though young in age, realise Him through sheer devotion. He too willingly becomes accessible to their true devotion. So the bhakti of sincere devotees is sure to remove the hurdles to their God realisation.
