Bhagavad Gita - Chapter 7 - Shloka (Verse) 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--

वहीं यह अपने स्वरूपका ज्ञान मैं तुझे विज्ञानके सहित अर्थात् अपने अनुभवके सहित निःशेषतःसम्पूर्णतासे कहूँगा। श्रोताको सम्मुख अर्थात् सावधान करनेके लिये जिसका वर्णन करना है उस ज्ञानकी स्तुति करते हैं। जिस ज्ञानको जान लेनेपर फिर इस जगत्में पुरुषार्थका कोई साधन जानना शेष नहीं रहता अर्थात् जो मेरे तत्त्वको जाननेवाला है वह सर्वज्ञ हो जाता है। अतः यह ज्ञान अति उत्तम फलवाला होनेके कारण दुर्लभ है।

By the statement "you shall know" (jñāsyasi), there arises a doubt regarding indirect knowledge; to dispel that, He explains the manner of that statement itself with "and that" (tacca). This immediate knowledge is Consciousness.

Anticipating the question "What will happen upon obtaining that knowledge along with realization?", He says "having known which" (yajjñātvā). By the word "this" (idam), the indirectness of Consciousness is excluded. He clarifies the same with the adjective "along with realization" (savijñānam).

By proposing the fruit of that knowing without residue, He makes the hearer inclined to listen to it, as indicated by "that knowledge" (tajjñānam).

Relying on the scriptural text regarding "knowing all through knowing one," He states the purport of the second half (of the verse) with "having known which" (yajjñātvā). Having stated that knowledge of the reality of the Lord yields a specific fruit, He states the resultant meaning with "therefore" (ataḥ).

"You shall know" (jñāsyasi) has been said; there, He praises knowledge with the word "knowledge" (jñānam). Here in the commentary (Bhashya), "and that" (tacca) means that knowledge regarding Me; "to you" (te) means for you; "I" (aham); "along with realization" (savijñānam) means accompanied by specific knowledge, conjoined with personal experience; "this" (idam); "I shall speak" (vakṣyāmi) means I will tell; "in full" (aśeṣataḥ) means entirely. To make the hearer inclined (towards listening), He praises that intended knowledge: "having known which" (yajjñātvā), i.e., having known that knowledge, nothing else remains to be known as a means to the human goal here, there is no remainder; meaning, he who knows My reality becomes all-knowing.

In this commentary, by the statement "you shall know," avoiding the doubt of indirect knowledge, He explains the manner of that statement itself with "and that"—this immediate knowledge is Consciousness; anticipating "what happens upon obtaining that along with realization," He says "having known which"; by "this," the indirectness of Consciousness is excluded, He clarifies the same with the adjective "along with realization"—this is the view of the sub-commentator (Anandgiri).

He states the same with "knowledge" (jñānam). Knowledge is pure mass of consciousness, Truth, Knowledge, Infinite Brahman, "Knowledge, Bliss, Brahman" as heard in the scriptures—that I shall tell you. "In full" (aśeṣataḥ) means along with the collection of means. Anticipating the doubt, "What is the use of indirect knowledge born merely of words, since there is no rule that a word generates (only) indirect knowledge of its object?", He says "along with realization" (savijñānam), meaning accompanied by experience. "Because in sentences like 'You are the tenth', the origination of immediate knowledge is seen even from words"—this is the view of others.

However, in reality, from the Bhashya statement "And that knowledge regarding Me," this (previous) meaning is not intended by the commentator (Shankara). Also, "along with realization" (savijñānam) does not accord with the original text (if interpreted that way). Therefore, in accordance with the original text and its commentary, "knowledge" (jñānam) should be explained as knowledge born of scripture, and "realization" (vijñānam) as experience (anubhava). As for "having known which" (yajjñātvā), according to the commentary on the verse "having known which you shall not go to delusion again, O Pandava," the meaning is "having obtained knowledge regarding Me born of scripture along with realization"—in this meaning, there is no contradiction. Because knowledge regarding Me has the entire substratum as its object. Nothing else remains to be known—the import is consistent with the Shruti "by which the unheard becomes heard," etc.

And as regarding the interpretation: "I shall tell you this knowledge regarding Me, accompanied by realization, which is immediate and born of scripture; having known which knowledge—which is of the form of eternal consciousness—by making it the object of the mental mode born of Vedanta..."—in that interpretation, "which knowledge" (yajjñānam) etc., is to be disregarded. Because the word "which" (yat) refers to what has been introduced; thus, when the knowledge "accompanied by realization" is referred to, it is inappropriate to interpret it (solely) as the form of Consciousness.

"This" (idam) refers to knowledge regarding Me.

"Realization" (vijñānam) means specific knowledge.

He states this very thing with "knowledge" (jñānam). Knowledge means the pure mass of high consciousness, Brahman; in accordance with the Shruti texts "Truth, Knowledge, Infinite is Brahman" and "Knowledge, Bliss is Brahman."

"To you" (te), "I" (aham), "shall tell" (vakṣyāmi). "In full" (aśeṣataḥ) means along with the collection of means.

Anticipating the doubt, "What is the use of indirect knowledge born merely of words, since there is a rule that a word generates indirect knowledge of its object?", He says "along with realization" (savijñānam), meaning accompanied by experience.

Because in instances like "You are the tenth," the origination of immediate knowledge is seen even from words. "O Venerable Sir, what being known, does all this become known?"—thus, He describes the Vedic promise of knowing all through knowing one, with "having known which" (yajjñātvā).

Since doubt is eradicated upon the knowledge of Brahman—which is the cause and substratum of the world and is of the nature of Knowledge—and since everything is the Self alone, it is logical that nothing else remains to be known; this is the meaning.

I shall speak to you this knowledge regarding Me, along with Vijñāna (distinctive knowledge), in its entirety.

Vijñāna is indeed knowledge having the distinct form as its object; just as I am distinct from the entire multitude of sentient and insentient entities which are different from Me, by virtue of being opposed to all that is despicable, and by virtue of possessing infinite great manifestations and a host of auspicious qualities that are countless and unsurpassable—along with that knowledge of the distinct object, I shall speak the knowledge regarding My essential nature.

What is the need for saying more? Having known which knowledge, nothing else remains to be known regarding Me.

He states the difficulty of attaining the knowledge that is about to be spoken of—

He praises what is about to be stated with 'knowledge' (jñānam).

Knowledge is scriptural; Vijñāna (realization) is experience; (I shall tell you) along with that. This refers to (knowledge) regarding Me. 'In full' (aśeṣataḥ) means entirely, I shall tell.

Having known which, for one present here on the path of spiritual welfare, nothing else remains to be known. He becomes fulfilled by that alone; this is the meaning.

"Firm Remembrance" (Dhruva Smriti - Chandogya 7.26.2) etc. is established. And that Firm Remembrance is enjoined as the cause of the release from all knots (bonds); and "Darshana" (Vision) is enjoined as the cause of that (remembrance/release?). And this is not a duality of means (Upaya-dvaya); because due to the gradation of heavy (difficult) and light (easy), and the fruit being not different; if the light (easy) exists, by the rule of non-acceptance of the heavy, there would be the contingency of (the heavy one) not being a means. Nor is there a means-end relationship (dvara-dvari-bhava); because when a single specific injunction is possible in one sentence, accepting a separate injunction is improper. Nor is there any merit in the figurative usage of the word 'Smriti' for 'Darshana'. Therefore, Firm Remembrance alone is qualified by the word 'Darshana' (Vision). And the 'equality to vision' of Remembrance is indeed 'having the same form as vision' due to extreme clarity. And due to the intensity of feeling (Bhavana), the having of the same form as vision happens for memory in cowards, lustful persons, etc. As in "In every tree I see Rama wearing bark and deerskin..." (Valmiki Ramayana 3.14.15) etc. Similarly "As if dissolved, as if reflected" (Malatimadhava Act 5) etc. And thus, when the identity of meaning of the words Smriti and Darshana is established, even regarding "Should be seen... Should be meditated upon" which are in one sentence, there is indeed identity of meaning by the form of General and Particular.

Now, to establish the second proposition (Worship is Bhakti), he says "Punashcha" (And again). This is what is said: By "Not this Self" (Katha 1.2.23) etc., there is prohibition of mere Hearing, Reflection, and Meditation; but if absolute prohibition, there is contradiction with many proofs. By "Whom alone He chooses" (Katha 1.2.23) etc. also, a specific quality accomplishable by one's own action, which is the cause of 'being chosen', is enjoined. For if mere whim of the Lord were stated, there would be the contingency of defects like partiality and cruelty, and uselessness of scripture. Similarly, if an already established quality were stated, there would be uselessness of scripture due to the absence of another thing to be enjoined. And that accomplishable quality which is the cause of being chosen is Bhakti (Devotion) alone. For only the most beloved becomes the object of choice. And only the one possessing love for the Supreme Self is to be chosen by the Supreme Self. "For I am extremely dear to the knower, and he is dear to Me" (7.17)—by such words of His own, it is understood so.

And he shows the 'unsurpassed sweetness' of that Preeti (Love) even by itself, which was never seen before in other means—with "Smaryamana" etc. Starting from "Unfailing devotion in those respective births..." (Vishnu Purana 1.20.18), up to "That love which the undiscriminating have..." (1.20.19), "Where is going to heaven... where is the Japa 'Vasudeva'..." (VP 2.6.44)—by such texts, the unsurpassable sweetness of devotion to the Lord is established. "Where memory is stretched/extended" or "Where there is a stream of memory"—by the word 'Smriti-santana' (Stream of memory), the relevant 'Knowing' (Vedana) is qualified; thus the neuter gender is justified. Or it should be read as masculine.

"Let it be so; still, how is Bhakti the means to Liberation?"—to this he says "Tadeva hi" (That indeed). Love regarding the Worshipable object is indeed Bhakti; this is the purport. He states the proof there—"Sneha" (Affection). "Meditation preceded by affection regarding the Worshipable object"—this should be understood; otherwise there would be the contingency of Bhakti even in the meditation on one's own beloved preceded by affection. Thus, if the nature of Bhakti is not accepted (as the meaning), there is mutual contradiction between Shruti and Smriti. If accepted, there is mutual agreement by the relation of 'to be expanded' and 'expander'—with this intention he says "Atah" (Therefore). Meaning, because the means to liberation designated by the word 'Vedana' is of the nature of Bhakti. By the prohibition of means other than the Supreme Person, the prohibition of means other than the Knowledge of Him is established in Shruti. The prohibition of means other than Devotion to Him is in Smriti. This fits only if the words Bhakti and Vedana have the same meaning. Otherwise there is mutual contradiction.

Thus two propositions were established by explicit statement; the other two propositions were established by implication. Namely: By the prohibition of things other than Vedana, the view of Combination (Samuchchaya of Jnana and Karma) is refuted. The need for Karma is as a subsidiary (Anga)—this is established by the investigation of respective sentence meanings. By taking the subjects of Svetasvatara and Purusha Sukta sentences as one subject, the identity of meaning of Purusha Sukta sentences found in all branches (Shakhas) is shown to all Upanishads. And there, by the force of "The Great Lord is the Purusha, the instigator of Sattva" (Svetasvatara 3.12) etc., it is clear that the subject is Purusha alone. Words like Shiva etc. are primary in the Supreme Person alone due to association with qualities like Purity etc. Even in Atharvashiras, Pratardana-Vidya etc., it is established in the Shariraka (Brahma Sutras) that the worship of the Supreme Person, the Inner Ruler of Rudra, Indra etc., alone is enjoined. "Tatra"—meaning in the middle hexad. By "Upasyabhuta" (Being the object of worship), the connection with the context is indicated. For the Supreme Person who is the object of worship was introduced in the last verse of the sixth chapter "Mam" (Me - 6.47). By this, the summary verse "His own reality, concealment by Prakriti, surrender, types of devotees, and the superiority of the enlightened one are spoken of in the seventh" (Gitarthasangraha 11)—is also explained.

Now, "To accomplish the worship (Bhajan) of Myself introduced by 'Mam' (6.47) as the Worshipable, I shall teach (Myself) as I am"—thus the Lord said "Mayyasaktamanah" (With mind attached to Me - 7.1). In "Asakta" (Attached), by the prefix (A), 'facing towards' (abhimukhya) for the sake of worship is intended—he says "Abhimukhyena" (Facing towards). He expands that very thing with reason—with "Matpriyatva" etc. He to whom I am dear, the object of love, is "Matpriyah"; his state/nature. Or, meaning "By the excess of being dear to Me." By the word "Madvibhuti" (My glory), the Lord's extraordinary attendants, paraphernalia, ornaments etc. are grasped here, not mere Glory (cosmic manifestation); because separation from that is never possible. Or, 'non-experience' as Glory is separation from Glory. For separation even from Essence etc. is indeed the absence of desired experience. "Vishiryamanasvarupataya" (By the nature of crumbling form)—meaning by looseness characterized by inability to function. By that, the mind is also qualified. To avoid the contingency of repetition, "Svayam cha" (Himself also) is said. In "Madashrayah" (Taking refuge in Me), like in "Abbhakshah" (Water-eater - eating only water), restriction (avadharana) is intended—he shows this with "Madekadharah" (Having Me as the sole support)—meaning having My experience as the sole sustainer. Knowledge of the reality of the Worshipable object, which is helpful to Yoga, is being spoken of here, not the direct practice of Yoga—with this intention, regarding the Shatri suffix (present participle) in "Yunjan" (Practicing), he says "Yoktum pravrittah" (Engaged in practicing). In the present tense meaning 'non-completion of what is begun', the 'beginning' is intended here; this is the purport. "Yogavishayabhutam" (Object of Yoga) is said for the sake of 'being known in reality' even before Yoga. "Asamhayam" (Doubtless) and "Samagram" (Entire)—both are adverbs to the verb. The word "Samagram" refers to 'being qualified by all modes' for the sake of doubtlessness—to show this, the word "Sakala" (All) is used (in Bhashya). For doubt is removed by the vision of specific details. By the force of the counter-reference "Tacchrinu" (Hear that), and by the consideration of the subsequent verse (7.2), since the identity of the object of 'speaking' and 'hearing' is established; the word "Yatha" (How/As) here refers to Knowledge—with this intention he says "Yena jnanena uktena jnasyasi" (By which knowledge, when spoken, you will know). Meaning, by the 'to-be-spoken' sentence-content. Since the subject being heard is not seen before, making the hearer attentive is the purpose of the first verse—he shows this with "Avahitamanah" (Attentive minded). ||7.2||

To produce an excess of attentiveness again towards the meaning stated as "Hear that," saying "I too, the Omniscient and Omnipotent, shall speak"; He clarifies a little the meaning stated as "Doubtless and Entire Me" (7.1)—with the verse "Jnanam te'ham" (I... knowledge to you - 7.2). To remove repetition of the words Jnana and Vijnana, he shows the distinction established by the prefix—"Vijnanam is knowledge having specific forms as object." Here, by the words Jnana and Vijnana, the 'sentence generating them' is implied (lakshana). regarding 'to be heard' and 'to be spoken', the figurative usage is applied there (to the knowledge) through the generating sentence. "Jnatva jnanam" (Having known the knowledge)—like "Cooking the cooked rice." By this, the view stated by others that "the word Vijnana here refers to the object of Nididhyasana" is refuted. Knowledge of the nature of things is indeed suggested here by "Yajjnatva" (Knowing which) etc. Therefore, due to being the object of 'Essence-describing' and 'Attributes-distinguishing-the-described-essence', the words Jnana and Vijnana are not repetitive. He shows the 'distinctness' to be described as 'Dual-characteristics' and 'qualified by Dual-glories'—with "Yatha'ham" (As I am). By the separate Bahuvrihi compounds "Possessed of unlimited unsurpassed innumerable auspicious qualities" and "Possessed of infinite great glories." In "Knowledge endowed with Vijnana... sees action as impure and to be avoided" (Mokshadharma)—there too, this very meaning is intended by the word Vijnana; because knowledge of the superior object is the cause of disregard for others. In the explanation of "Asheshatah" (Fully/Without remainder) itself, he explains the second half which is in the form of praise of knowledge—with "Kim bahuna" (What is the use of saying much). The meaning of "Iha bhuyah" (Here again) is "Mayi punah" (In Me again/anything else). "I teach here that which is qualified by all forms that must be known"—this is what is said.

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

'Attached to Me,' etc., 'Knowledge,' etc.

Knowledge (jñāna) and Realization (vijñāna) are indeed Knowledge and Action (kriyā).

From that, nothing remains (to be known), because the entire class of knowable things is established in Knowledge and Action.

'Objection: Knowledge is going to be spoken of, but it has not been spoken yet; so how can there be the reference this (idam)?' Anticipating this, he says 'this' (idam).

Since 'Me' (the Lord) is the subject matter, knowledge related to Him is also the subject matter; this is the purport.

To refute the interpretation 'along with realization means combined with personal experience (Shankara Bhashya),' he states the meaning of the word vijñāna with 'realization' (vijñānam).

Since this alone is going to be spoken of, and the other is absent, this is the purport.

By saying 'you shall know' (jñāsyasi), anticipating the doubt that such knowledge might be merely indirect, He praises it to make the listener inclined (to listen), dispelling that doubt. This knowledge regarding Me is inherently immediate (aparoksha), but because it does not produce fruit due to obstacles like improbability (asambhavanā), it is figuratively called 'indirect' (paroksha). However, upon the removal of improbability etc., at the end of the maturity of inquiry, the knowledge generated by that very means of proof is called 'immediate' because it produces fruit due to the absence of obstacles.

And since it is accomplished through the maturity of inquiry, that indeed is Realization (Vijñāna); along with that Realization, I, being the supreme well-wisher, shall tell 'you' (te) this very scripture-born immediate knowledge 'in full' (aśeṣataḥ)—I shall speak without residue, inclusive of means and fruit.

Following the Vedic promise of 'knowing all through knowing one,' He says—'having known which knowledge' (yajjñānam), which is of the nature of eternal Consciousness—meaning, having made it the object of the mental modification born of Vedanta—nothing else whatsoever remains 'to be known' (jñātavyam) again 'here' (iha), in the realm of worldly transaction. The intent is: by the knowledge of Pure Being (Sat), which is the substratum of all, all imagined things are sublated, and since only Pure Being remains, you will become fulfilled by the knowledge of That alone.

Objection: 'In the description of the nature of Yoga, knowledge of the essential nature was indeed stated before; so what is the nature of this knowledge [mentioned] again?' Anticipating this doubt, He says 'knowledge to you I' (jñānaṃ te'ham), etc. I, Purushottama, for 'you' (te)—meaning for your sake—shall speak 'knowledge' (jñānam) regarding My essential nature in the manner stated by the scriptures, 'in full' (aśeṣataḥ), meaning completely, along with divine sports (leelas) and so forth.

Of what kind is that knowledge? It is 'with realization' (savijñānam), meaning accompanied by the experience of the essential nature. He states the very nature of that experience with 'this' (idam), which consists of one's own essential nature being experienced.

After this knowledge, there is nothing else to be known; He states this with 'which' (yat). 'Which' (yat)—meaning having known My own nature accompanied by the experience of My own nature—nothing remains to be known 'here' (iha), in this path of My devotion, or in this land of Bharata, in this human birth. The meaning is that by this knowledge alone, the experience of servitude (dasya) occurs.

I shall speak (vakṣyāmi)—meaning I shall tell—to 'you' (tubhyam) this 'knowledge' (jñānam) 'along with realization' (savijñānam)—meaning accompanied by realization, conjoined with personal experience—'in full' (aśeṣataḥ), meaning entirely.

To make the hearer inclined (to listen), He praises that intended knowledge: 'having known which' (yaj jñātvā)—meaning having known that knowledge—nothing else remains (avaśiṣyate) to be known again (bhūyaḥ) 'here' (iha) as a means to the human goal; nothing remains left over.

The meaning is that he who knows the truth of Me becomes all-knowing. Therefore, because it yields a specific fruit, this knowledge is difficult to attain.

How so? It is said:

He praises what is about to be spoken with 'knowledge' (jñānam), etc.

'Knowledge' is knowledge regarding the majesty (of the Lord). 'Realization' (vijñānam) is the accurate knowledge (of Him) in diverse ways—as sentient (chit) and insentient (achit) forms, and through intermediate specifics such as the forms of various manifestations and attributes. I shall speak (it) 'in full' (aśeṣataḥ) along with that (realization).

Having known which reality, nothing else remains left over to be known again.

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)

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:

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: