ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः। यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते।।7.2।।
jñānaṁ te ’haṁ sa-vijñānam idaṁ vakṣhyāmyaśheṣhataḥ yaj jñātvā neha bhūyo ’nyaj jñātavyam-avaśhiṣhyate
jñānam—knowledge; te—unto you; aham—I; sa—with; vijñānam—wisdom; idam—this; vakṣhyāmi—shall reveal; aśheṣhataḥ—in full; yat—which; jñātvā—having known; na—not; iha—in this world; bhūyaḥ—further; anyat—anything else; jñātavyam—to be known; avaśhiṣhyate—remains
I will declare to you in full this knowledge combined with realization, after knowing which nothing else remains to be known here.
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)