jñānaḿ te ’haḿ sa-vijñānam
idaḿ vakṣyāmy aśeṣataḥ
yaj jñātvā neha bhūyo ’nyaj
jñātavyam avaśiṣyate

Translation of Bhagavad Gita 7.2

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.

Commentary by Sri A.C. Bhaktivedanta Swami Prabhupada of Gaudiya Sampradaya:

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 Krishna’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 (Mundaka Upanishad 1.3) say, kasmin bhagavo vijnate sarvam idam vijnatam bhavati.

Commentary by Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya:

Before attaining the stage of attachment to me, the devotee understands (jnanam) about my powers. After that, he realizes (vijnanam) 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.

Commentary by Sri Ramanuja of Sri Sampradaya:

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:

Commentary by Sri Sridhara Swami of Rudra Sampradaya:

Lord Krishna praises the transcendental knowledge that He is about to instruct as it leads to blessedness and realisation. This transcendental knowledge is the essence of Vedanta and derivable from the Vedic scriptures. Its realisation guarantees that there is nothing further to be known by one who is an aspirant for moksa or liberation from material existence. Such a person becomes exalted by such realisation alone.

Commentary by Sri Madhvacharya of Brahma Sampradaya:

The word jnana means Vedic knowledge but the compound word sa-vijnanam indicates transcendental spiritual awareness concerning the Supreme Lord. Lord Krishna is stating that He will reveal the complete process and means for achieving it.

Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:

Lord Krishna presents this knowledge so as to provoke attention to the recipient by the words idam jnanam meaning the theoretical knowledge described in the Vedic scriptures and the words sa-vijnanam meaning knowledge of His manifested divine majesty based on realisation. The combination of theoretical knowledge with realisation from one’s very own actual experience insures that there will be nothing else to be known for an aspirant in this world for moksa or liberation from the material existence who is engaged in practising yoga or the science of the individual consciousness attaining communion with the ultimate consciousness.

Commentary by Sri Adi Shankaracharya of Advaita Sampradaya:

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:

Commentary by Sri Abhinavagupta of Kaula Tantra Sampradaya:

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.

Sanskrit Shloka Without Transliteration Marks:

jñanam te ’ham sa-vijñanam
idam vaksyamy asesatah
yaj jñatva neha bhuyo ’nyaj
jñatavyam avasisyate

Sanskrit to English Word for 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.