FolioCorpusBhagavad-gītā

Bhagavad-gītā 7.2

జ్ఞానం తేఽహం సవిజ్ఞానమిదం వక్ష్యామ్యశేషత: । యజ్జ్ఞాత్వా నేహ భూయోఽన్యజ్జ్ఞాతవ్యమవశిష్యతే ॥ ౨ ॥
jñānaṁ te ’haṁ sa-vijñānam
[jnaanam te ’ham sa-vijnaanam]
idaṁ vakṣyāmy aśeṣataḥ
[idam vakshyaamy asheshatah]
yaj jñātvā neha bhūyo ’nyaj
[yaj jnaatvaa neha bhooyo ’nyaj]
jñātavyam avaśiṣyate
[jnaatavyam avashishyate]
Word-for-word
jñānam — phenomenal knowledge te — unto you aham — I sa — with vijñānam — numinous knowledge idam — this vakṣyāmi — shall explain aśeṣataḥ — in full yat — which jñātvā — knowing na — not iha — in this world bhūyaḥ — further anyat — anything more jñātavyam — knowable avaśiṣyate — remains .
Blended reading (Sanskrit + English inline)
jñānaṁ te ’haṁ sa-vijñānam
jñānam
phenomenal knowledge
te
unto you
idaṁ vakṣyāmy aśeṣataḥ
aham
I
sa
with
vijñānam
numinous knowledge
idam
this
yaj jñātvā neha bhūyo ’nyaj
vakṣyāmi
shall explain
jñātavyam avaśiṣyate
aśeṣataḥ
in full
yat
which
jñātvā
knowing
na
not
iha
in this world
bhūyaḥ
further
anyat
anything more
jñātavyam
knowable
avaśiṣyate
remains .
Important Words
  • jñānam — phenomenal knowledge
    From √jñā, to know. Theoretical, conceptual knowledge — what a thing is. The first half of the package.
  • vijñānam — numinous knowledge, realized knowledge
    vi- (specially, fully) + jñāna. Not 'more information' but knowledge made real in experience. Prabhupāda renders it 'numinous' to mark its non-theoretical edge. Knowing without vijñāna is half-knowing.
  • aśeṣataḥ — in full, without remainder
    Privative: a- (no) + śeṣa (remainder). The same word used for Ananta-Śeṣa, the unending serpent. Kṛṣṇa promises no left-over corner of reality outside this disclosure.
  • jñātavyam — knowable, what remains to be known
    Gerundive of √jñā: 'that which is to be known.' The verse's astonishing claim is that once this is heard, this category empties out.
  • avaśiṣyate — remains
    From ava + √śiṣ (to leave over). Paired with na — nothing is left over. Kṛṣṇa is not exaggerating; He is naming the structural sufficiency of knowing Him.
I shall now declare unto you in full this knowledge, both phenomenal and numinous. This being known, nothing further shall remain for you to know.
Purport

Complete knowledge includes knowledge of the phenomenal world, the spirit behind it, and the source of both of them. This is transcendental knowledge. The Lord wants to explain the above-mentioned system of knowledge because Arjuna is Kṛṣṇa’s confidential devotee and friend. In the beginning of the Fourth Chapter this explanation was given by the Lord, and it is again confirmed here: complete knowledge can be achieved only by the devotee of the Lord in disciplic succession directly from the Lord. Therefore one should be intelligent enough to know the source of all knowledge, who is the cause of all causes and the only object for meditation in all types of yoga practice. When the cause of all causes becomes known, then everything knowable becomes known, and nothing remains unknown. The Vedas ( Muṇḍaka Upaniṣad 1.1.3) say, kasminn u bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavatīti.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
2. I will explain to you knowledge of My powers (jṣāna) along with knowledge of My sweetness (vijṣāna), knowing which nothing else remains to be known.
Commentary

Before attaining the stage of attachment to Me, the devotee understands (jṣānam) about My powers. After that, he realizes (vijṣānam) My sweetness. Hear about both of these. Knowing this, nothing else remains to be known, for knowledge and realization of My impersonal aspect are included in it.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
2. I will explain to you knowledge of My powers (jṣāna) along with knowledge of My sweetness (vijṣāna), knowing which nothing else remains to be known.
Commentary

The Lord praises the knowledge that He is about to explain. Jṣāna concerns the svarūpa of the Lord relating to his spiritual and material energies (jīva and material prakṛti). I will speak or teach this knowledge in fullness (aśeṣataḥ) along with vijṣāna, knowledge of My svarūpa apart from those energies, [Note: This indicates his form and pastimes not related to material creation—the form and pastimes in the spiritual world.] to you who are surrendered. Understanding this knowledge which I have promised to speak, knowledge of both of these topics concerning My svarūpa, the cause of everything, which should be the object of your meditation, nothing else will remain to be known by you, who are inquisitive about and absorbed in the highest path, since everything else is included in this knowledge.

Bhūrijana Dāsa Gauḍīya
Commentary

This is very important for us ‑ if we learn this, there is nothing else to be known, practically speaking.) Srila Prabhupada explains in his Purport: "Complete knowledge includes knowledge of the phenomenal world, the spirit behind it, and the source of both of them. This is transcendental knowledge." This is glorification about Krsna. Knowledge about Krsna and the material and spiritual energies. 'Jnanam' means to know about the soul as different from the body. Here in this verse means knowledge not only about the soul but with Krsna as the object. Ramanujacarya said that 'vijnana' means knowledge of Krsna's form. And that is what we will hear next.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

In this chapter, Krishna “fully reveals knowledge of Himself” as the Supreme Personality of Godhead,

source of both spiritual (numinous knowledge / Vijnana) and material (phenomenal knowledge / Jnana)

existence

Jnana – Phenomenal knowledge
Vijnana – Numinous knowledge
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
7.2 Aham, I; vaksyami, shall tell; te, you; asesatah, in detail, fully; of that (Knowledge) about Myself, which is idam, this; jnanam, Knowlege; which is savijnanam, combined with realization, associated with personal enlightenment; yat jnatva, after experiencing which Knowledge; avasisyate, there remains; na anyat, nothing else, anything that can be a means to human ends; jnatavyam, to be known; bhuyah, again; iha, here. (In this way) the Lord praises that Knowledge which is intended to be spoken, in order ot draw the attention of the hearer. Thus, 'he who knows Me in reality becomes omniscient.' This is the idea. Therefore Knowledge is difficult to attain because of its superexcellent result. How so? This is being answered:
Śrī Rāmānujācārya Classical
Translation
7.2 I will declare to you in full this knowledge having Me for its object, along with Vijnana or distinguishing knowledge. Vijnana is that knowledge of God in which His nature is distinguished form all things. I am distinguished from all things, animate and inanimate, as the only Being opposed to all that is evil and endowed with infinitely great manifestation of countless multiples of attributes of all kinds which are auspicious, unsurpassed and without limit. I will declare to you that knowledge which has My essence as its object. Why say much? I shall declare to you that knowledge knowing which nothing else remains to be known again in relation to Myself. Sri Krsna declares that this knowledge, which will now be taught, is difficult to attain:
Śrī Abhinavagupta Classical
Translation
7.1-2 Mayi etc. Jnanam etc. The words jnana and vijnana mean [respectively] 'knowledge' and 'action'. There remains nothing apart from these [two]. For, all the knowables are rooted in the knowledge and action.
Swami Sivananda Classical
Translation
7.2 I shall declare to thee in full this knowledge combined with realisation, after knowing which nothing more here remains to be known.
Commentary

7.2 ज्ञानम् indirect knowledge of Sastras? ते to thee? अहम् I? सविज्ञानम् combined with realisation (direct knowledge of the Atman through experience)? इदम् this? वक्ष्यामि will declare? अशेषतः in full? यत् which? ज्ञात्वा having known? न not? इह here? भूयः more? अन्यत् anything else? ज्ञातव्यम् what ought to be known? अवशिष्यते remains.Commentary Jnanam is Paroksha Jnanam or indirect knowledge of Brahman obtained through the study of the Upanishads. Vijnanam is Visesha Jnanam? i.e.? Aparoksha Jnanam obtained through direct Selfrealisation (intuitional wisdom).In this verse the Lord praises knowledge in order to make Arjuna follow His instruction closely with rapt attention? faith and interest. The Lord says I shall teach thee in full. You will attain to omniscience or perfect knowledge of the Self? after knowing which nothing more remains to be known here. If anyone attains the knowledge of the Self? he will know everything. That is the reason why Saunaka? the great householder? approacehd Angirasa respectfully and asked What is that? O Lord? which being known all this becomes known (Cf.XIII.11)

Swami Gambhīrānanda Classical
Translation
7.2 I shall tell you in detail of this Knowledge which is combined with realization, [From the statement, 'jnasyasi, you will know', in the earlier verse, one may conclude that the Lord is speaking of indirect or theoretical knowledge. The word 'idam, this' rules out such a conclusion; and it has also been said that this Knowledge is 'savijnanam, combined with direct experienece, realization'; it is Consciousness.] after experience which there remains nothing else here to be known again.
Shri Purohit Swami Classical
Translation
7.2 I will reveal to this knowledge unto thee, and how it may be realised; which, once accomplished, there remains nothing else worth having in this life.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 9.2 BG 13.3 BG 15.15 SB 11.19.41 SB 1.2.12 SB 3.32.26 CC Madhya 20.142 CC Ādi 2.117 CC Madhya 24.78 Muṇḍaka Upaniṣad 1.1.3Chāndogya Upaniṣad 6.1.3
Related lectures
Personal Guidance
I shall now declare in full this knowledge, both phenomenal and noumenal — knowing which, nothing further remains to be known.
Practical Applications
  • Treat the Gītā's claim seriously — knowledge of Kṛṣṇa is sufficient.
  • Don't endlessly chase additional teachings; deepen the one.
  • Trust the sufficiency.
Reflection Questions
  • What other teachings am I chasing instead of deepening this one?
  • What would 'sufficient' feel like?
Analogy

A man searching for treasure can spend his life turning over pebbles, or he can be handed the one stone beneath which it lies. Kṛṣṇa offers the second. Jñāna with vijñāna — the map and the territory together — is the stone that, once lifted, leaves nothing further to lift.

Stories
Naciketas at Yama's door

Young Naciketas, sent by his father to Yama, refused the king of death's offers of wealth, kingdoms, and long life. He asked instead for the one knowledge after which nothing remained to be asked.

Yama tested him, deferred, tempted — and finally, seeing the boy's resolve, taught him the science of the immortal self. The Kaṭha Upaniṣad records that conversation. Naciketas' instinct was exactly Kṛṣṇa's promise here: refuse the many partial knowledges; demand the one after which nothing further remains.

📝 My note

Source: vedabase.io

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