ज्ञानं तेऽहं सविज्ञानम् इदं वक्ष्याम्यशेषतः ।यज्ज्ञात्वा नेह भूयोऽन्यज् ज्ञातव्यमवशिष्यते ॥
jñānaṃ te’haṃ savijñānam idaṃ vakṣyāmyaśeṣataḥyajjñātvā neha bhūyo’nyaj jñātavyamavaśiṣyate
I will speak to thee without omission or remainder the essential knowledge, attended with all the comprehensive knowledge, by knowing which there shall be no other thing here left to be known.
Gītā 7·2The implication…is that the Divine Being is all, and therefore if he is known integrally in all his powers and principles, then all is known, not only the pure Self, but the world and action and Nature. There is then nothing else here left to be known, because all is that Divine Existence. It is only because our view here is not thus integral, because it rests on the dividing mind and reason and the separative idea of the ego, that our mental perception of things is an ignorance. We have to get away from this mental and egoistic view to the true unifying knowledge, and that has two aspects, the essential, jñāna, and the comprehensive, vijñāna, the direct spiritual awareness of the supreme Being and the right intimate knowledge of the principles of his existence, Prakriti, Purusha and the rest, by which all that is can be known in its divine origin and in the supreme truth of its nature.
