🪷 Bhagavad-Gītā · 7.2

Chapter 7 · ज्ञानविज्ञानयोग · Jñāna-Vijñāna-Yoga · "The Yoga of Knowledge & Realization" · Verse 2 of 30

ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः।

यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते।।7.2।।
— Bhagavad-Gītā 7.2 · Devanāgarī root text

🪷 English Translations

5 received English translations are available for this śloka. Each voice is labelled; no single rendering is presented as the Sanskrit itself.

Shri Purohit Swami · Poetic English · 1935 edition attribution in the received data
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.
Swami Sivananda · Direct prose · Divine Life Society
7.2 I shall declare to thee in full this knowledge combined with realisation, after knowing which nothing more here remains to be known.
Swami Gambīrānanda · Word-key glosses · Advaita Ashrama · Śaṅkara-school
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:
Swami Ādidevānanda · Śrī-Vaiṣṇava perspective · Rāmānuja school
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:
Dr. S. Sankaranarayan · Academic precision · modern scholarly
7.2. I Shall teach you this knowledge in full together with action; for a person who has known this there remains in this world nothing else to be known.

🪷 Hindi Translation · हिन्दी अनुवाद

Received Hindi rendering attributed in the source data to Swami Rāmsukhdās ji.

🪷 Swami Rāmsukhdās · Hindi rendering · source-data attribution
।।7.2।। तेरे लिये मैं विज्ञानसहित ज्ञान सम्पूर्णतासे कहूँगा, जिसको जाननेके बाद फिर यहाँ कुछ भी जानना बाकी नहीं रहेगा।

🪷 English Commentaries · The Ācārya Voices

5 received English commentary layers are available for this śloka. Open only the voice you wish to study.

Swami Sivananda · Verse-by-verse word-keys with Sanskrit anchors
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 Gambīrānanda · Advaita-school commentary (Śaṅkara tradition)
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:
Swami Ādidevānanda · Rāmānuja Śrī-Vaiṣṇava commentary
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:
Dr. S. Sankaranarayan · Modern academic scholarship
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 Chinmayānanda · Chinmaya Mission · modern Vedantic teaching
।।7.2।। श्री शंकराचार्य के अनुसार शास्योक्त पदार्थों का परिज्ञान ज्ञान है तथा शास्त्र से ज्ञात तत्त्व का यथार्थ रूप में स्वानुभव होना विज्ञान है। जहाँ भगवान् श्रीकृष्ण अर्जुन को वचन देते हैं कि वे न केवल शास्त्रीय सिद्धांतों का वर्णन करेंगे वरन् प्रवचनकाल में ही वे उसे आत्मानुभव के सर्वोच्च शिखर तक पहुँचा भी देंगे। उनका यह कथन कुछ अविश्वसनीय प्रतीत हो सकता है क्योंकि योग साधना तथा भारतीय दर्शन की अन्य शाखाओं में साधक को लक्ष्य का ज्ञान प्राप्त करने के पश्चात् उसकी प्राप्ति के लिये विशेष साधना करनी होती है। परन्तु वेदान्त शास्त्र इनसे भिन्न है क्योंकि इसमें साधक को उसके नित्यसिद्ध स्वरूप का ही बोध कराया गया है न कि स्व्ायं से भिन्न किसी वस्तु का। अत एक सुयोग्य विद्यार्थी को उपदेश ग्रहण के पश्चात् आत्मानुभव के लिये कहीं किसी वन प्रान्त में जाने की आवश्यकता नहीं होती है।यदि शिष्य ज्ञान के लिये आवश्यक गुणों से सम्पन्न है और गुरु के बताये हुए तर्कों को समझने में समर्थ है तो उसे अध्ययन काल में ही आत्मानुभव हो सकता है। यही कारण है कि वेदान्त केवल सुयोग्य विद्यार्थियों को ही पढ़ाया जाता है। उत्तम शिष्य के लिये आत्मानुभूति तत्काल प्राप्य है। उसे कालान्तर अथवा देशान्तर की अपेक्षा नहीं होती।यदि वेदान्त एक पूर्ण शास्त्र है और उपदेश काल में ही आत्मानुभव सिद्ध हो सकता है तो फिर क्या कारण है कि विश्वभर में ऐसे ज्ञानी पुरुष विरले ही होते हैं भगवान् कहते हैं

🪷 Hindi Vyākhyā · हिन्दी व्याख्या

Received Hindi vyākhyā attributed in the source data to Swami Rāmsukhdās ji.

🪷 Swami Rāmsukhdās · Hindi vyākhyā · source-data attribution
।।7.2।। व्याख्या--'ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः'--भगवान् कहते हैं कि भैया अर्जुन! अब मैं विज्ञानसहित ज्ञान कहूँगा (टिप्पणी प0 392.1), तुम्हें कहूँगा और मैं खुद कहूँगा तथा सम्पूर्णतासे कहूँगा। ऐसे तो हरेक आदमी हरेक गुरुसे मेरे स्वरूपके बारेमें सुनता है और उससे लाभ भी होता है; परन्तु तुम्हें मैं स्वयं कह रहा हूँ। स्वयं कौन? जो समग्र परमात्मा है, वह मैं स्वयं! मैं स्वयं मेरे स्वरूपका जैसा वर्णन कर सकता हूँ, वैसा दूसरे नहीं कर सकते; क्योंकि वे तो सुनकर और अपनी बुद्धिके अनुसार विचार करके ही कहते हैं (टिप्पणी प0 392.2)। उनकी बुद्धि समष्टि बुद्धिका एक छोटा-सा अंश है, वह कितना जान सकती है !वे तो पहले अनजान होकर फिर जानकार बनते हैं, पर मैं सदा अलुप्तज्ञान हूँ। मेरेमें अनजानपना न है, न कभी था, न होगा और न होना सम्भव ही है। इसलिये मैं तेरे लिये उस तत्त्वका वर्णन करूँगा, जिसको जाननेके बाद और कुछ जानना बाकी नहीं रहेगा। दसवें अध्यायके सोलहवें श्लोकमें अर्जुन कहते हैं कि आप अपनी सब-की-सब विभूतियोंको कहनेमें समर्थ हैं--'वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः' तो उसके उत्तरमें भगवान् कहते हैं कि मेरे विस्तारका अन्त नहीं है इसलिये प्रधानतासे कहूँगा--'प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे'(10। 19)। फिर अन्तमें कहते हैं कि मेरी विभूतियोंका अन्त नहीं है--'नान्तोऽस्ति मम दिव्यानां विभूतीनां परंतप' (10। 40)। यहाँ (7। 2 में) भगवान् कहते हैं कि मैं विज्ञानसहित ज्ञानको सम्पूर्णतासे कहूँगा, शेष नहीं रखूँगा--'अशेषतः।' इसका तात्पर्य यह समझना चाहिये कि मैं तत्त्वसे कहूँगा। तत्त्वसे कहनेके बाद कहना, जानना कुछ भी बाकी नहीं रहेगा।दसवें अध्यायमें विभूति और योगकी बात आयी कि भगवान्की विभूतियोंका और योगका अन्त नहीं है। अभिप्राय है कि विभूतियोंका अर्थात् भगवान्की जो अलग-अलग शक्तियाँ हैं, उनका और भगवान्के योगका अर्थात् सामर्थ्य, ऐश्वर्यका अन्त नहीं आता। रामचरितमानसमें कहा है--

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APA: Vyāsa Maharṣi. (n.d.). Bhagavad-Gītā 7.2. Vidhyāmitra. Retrieved 2026-08-17, from https://vidhyamitra.com/bhagavad-gita/7/2
Chicago: Vyāsa Maharṣi. "Bhagavad-Gītā 7.2." Vidhyāmitra. Accessed 2026-08-17. https://vidhyamitra.com/bhagavad-gita/7/2.
MLA: Vyāsa Maharṣi. "Bhagavad-Gītā 7.2." Vidhyāmitra, 2026, https://vidhyamitra.com/bhagavad-gita/7/2.
Canonical reading URL: https://vidhyamitra.com/bhagavad-gita/7/2. This citation identifies Vidhyamitra's received digital witness; consult a named scholarly or printed edition when edition-specific authority is required.

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This page is rendered from the pinned 701-address witness documented on the Gītā index. Publication and search-indexing authorization for every bundled translation and commentary layer was confirmed on 4 August 2026; the exact received recension boundary remains disclosed separately.

🪷 ॐ नमो भगवते वासुदेवाय 🪷

सर्वम् कृष्णार्पणम् — this verse is one maṇi (jewel) on Krishna's thread (BG 7.7)