Bhagavad Gita Chapter 7, Verse 2 (BG 7.2) — Meaning, Translation & 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)

Commentaries

Contemporary scholarly and practical interpretations for modern seekers.

This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.

Modern

According to Sri Shankaracharya, knowledge consists in understanding the truths expounded in the scriptures, while wisdom consists in the direct, experiential realization of those truths revealed by the scriptures. Here, Lord Sri Krishna assures Arjuna that He will not merely expound the scriptural principles, but will also elevate him to the highest pinnacle of self-realization even during the discourse itself. This promise may seem extraordinary, for in yoga practice and other branches of Indian philosophy, the seeker must first gain intellectual knowledge of the goal and then undertake specific disciplines to attain it. Yet Vedanta stands apart, for it reveals to the seeker his own eternal, ever-perfect nature—not something foreign to himself. Therefore, a worthy student need not retire to some forest after receiving instruction in order to realize the Self. If the disciple possesses the necessary qualities for knowledge and is capable of understanding the reasoning presented by the teacher, he may attain self-realization even during the period of study itself. This is why Vedanta is taught only to the most qualified students. For the excellent disciple, self-realization is immediately attainable; he requires neither the passage of time nor a change of place. If Vedanta is a complete science and self-realization can be accomplished during the very period of instruction, then why are such realized beings so rare throughout the world? The Lord answers: