भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन ।ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप॥
bhaktyā tv ananyayā śakya aham evaṃ-vidho ’rjunajñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca parantapa
Word by word
The verse says
But by devotion to me and nothing else, Arjuna, I can be known in this way, and seen as I am, and entered into.
In plain words
Three verbs, and the third is the one nobody expects.
Jñātum — known. Draṣṭum — seen. Praveṣṭum — entered.
Not approached, not reached. Entered.
Where you've felt this · in friendship
You learn a language from a grammar book for three years, and you can pick it out when you hear it on the street. Then there is the morning, years in, when you wake up and realise you were dreaming in it. Nobody can tell you in advance what that is like, and no amount of further study produces it.
Going deeper
The third verb is the whole point of the verse and it is easy to skim.
Knowing and seeing both keep a gap: a knower and a known, a seer and a seen. Entering removes it. That is a different claim from anything offered in the previous fifty-three verses, where Arjuna was always, however overwhelmed, looking at something.
And the single means given is bhaktyā ananyayā — devotion with nothing else beside it, which Chapter 8 named in exactly the same words.
What makes this the chapter's answer rather than a pious ending is what it is answering. The universal form could not be withstood, understood, or practised toward. The thing that works turns out not to be a stronger form of effort but a different relationship entirely — and it is the one Arjuna already had, before any of this started, when he was calling his friend by his name.