ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः। यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते।।7.2।।
jñānaṁ te ’haṁ savijñānam idaṁ vakṣyāmy aśeṣataḥ yajjñātvā na iha bhūyo ’nyajñātavyam avaśiṣyate
Translation
I shall now reveal unto you fully this knowledge and wisdom, knowing which nothing else remains to be known in this world.
Word Meanings
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
Understanding the Verse
In this second verse of Chapter 7, Krishna turns his discourse to Arjuna with a promise of total disclosure. The word jñāna (knowledge) here is not merely intellectual information; it denotes the ultimate, phenomenally‑perceived reality that underlies all existence. By adding the prefix sa‑, Krishna indicates that this knowledge is accompanied by vijñāna—spiritual, intuitive insight that penetrates the veil of maya. The conjunction of jñāna and vijñāna therefore points to a holistic awareness that integrates rational understanding with direct, experiential realization.
Krishna’s assertion, “I shall now explain this knowledge in full (aśeṣataḥ),” underscores the completeness of what is about to be imparted. Unlike partial teachings that address only duties, ethics, or rituals, this disclosure is intended to be exhaustive, leaving no residual mystery for the seeker in this lifetime. The phrase yajjñātvā na iha bhūyo anyajñātavyam avaśiṣyate (knowing which, nothing further remains to be known in this world) serves as a categorical statement: once this supreme knowledge is truly grasped, the seeker attains a state where all other inquiries become superfluous because they are subsumed within the all‑encompassing truth.
The significance of this promise lies in the Gītā’s broader purpose: to guide the aspirant from the battlefield of external conflict to the inner battlefield of the mind. By presenting the ultimate knowledge as a means to resolve inner confusion, Krishna offers a path that transcends the temporality of worldly concerns. The knowledge he refers to includes the nature of the Supreme (Brahman), the material modes (gunas), the soul (ātman), and the relationship between them. When Arjuna comprehends this totality, the dichotomies of pleasure and pain, gain and loss, and even life and death lose their grip, since the soul’s identity is no longer limited by the transient body.
From a philosophical standpoint, the verse also hints at the concept of avasyaka‑jñāna—knowledge that is indispensable for liberation (mokṣa). By stating that after acquiring this knowledge nothing else remains to be known, Krishna implicitly declares it as the final prerequisite for spiritual emancipation. The seeker, therefore, must cultivate unwavering focus and devotion to receive this teaching, as any dilution would prevent the realization of its totality.
In practice, this verse encourages the reader to approach the Gītā with humility and receptivity, acknowledging that the path to self‑realization is not a collection of fragmented insights but a singular, all‑encompassing vision. It invites contemplation on the nature of true knowledge—beyond scholastic learning—to a lived experience where intellect and intuition merge, leading to the dissolution of ignorance and the awakening of divine consciousness.
