Bhagavad Gītā Chapter 7, Verse 2: Krishna to Arjuna — Jñāna-Vijñāna-Yoga

Bhāṣyakāra purports

• Śaṅkaraadvaita

  I shall declare to you, without remainder, this jñāna (knowledge) together with vijñāna (direct self-experience) — not as two separate gifts but as knowledge whose very completeness is the experience. Śaṅkara stresses that vijñāna is svānubhava (one's own realization), not supplementary data: scriptural knowledge that has not culminated in firsthand apperception is still mediated and incomplete. Knowing this, nothing pertaining to puruṣārtha (human ends) remains unknown — because the knower of my tattva (essential nature) becomes sarvajña (all-knowing), the very rarity of this knowledge follows from its absolute fruit.

• Rāmānujaviśiṣṭādvaita

  I shall teach you, in full, both the general knowledge of my nature and the vijñāna that is viviktākāra (distinctly-formed) knowledge — namely, how I stand utterly apart from the entire totality of cit (sentient) and acit (insentient) reality, replete with unlimited, unsurpassable auspicious qualities and infinite vibhūti (sovereign glory). Rāmānuja's gloss insists the distinctness is real: Bhagavān is not absorbed into an undifferentiated whole but is qualifiedly separate — knowing me in this manner, nothing else remains to be known because every other object is already comprehended within my body. The completeness is relational abundance, not dissolution.

• Madhvadvaita

  I shall impart mad-viṣaya jñāna (knowledge whose object is me) along with viśeṣa-jñāna (particularized knowing) — the two being distinct: general acquaintance with Hari versus the specific, differentiated recognition of his absolute independence and the jīva's (individual soul's) perpetual dependence. Madhva's commentary is deliberately terse, stressing that the knowledge is about Bhagavān as object, never dissolving the knower into the known. The promise 'nothing else remains to be known' means every theological and soteriological question is answered by correct understanding of the eternal distinction between Hari and jīva — not by their merger.

• Vallabhaśuddhādvaita

  This jñāna is māhātmya-viṣayaka (pertaining to Kṛṣṇa's greatness), and the vijñāna paired with it is the yathārtha-jñāna (reality-accurate knowledge) that perceives the Lord's vibhūti in all its avāntara-viśeṣa (internal gradations) — cit-rūpa and acit-rūpa both being modes of his own self-expression, not alien categories. Vallabha's gloss frames knowing as tasting the māhātmya from within: the student who grasps the Lord's nature through prasāda does not find residual unknowns because each subsequent question dissolves in the light of that recognized greatness. Nothing is anavśiṣṭa (left over) because Kṛṣṇa's glory pervades every category of inquiry.

• Śrīdharabhakti

  Śrīdhara draws the clean practical distinction: jñāna is śāstrīya (derived from scripture, conceptual), vijñāna is anubhava (lived experience of the same). I shall disclose this knowledge about myself — both its conceptual scaffold and its experiential fruition — without remainder. The one who, while treading the śreyo-mārga (path of the highest good), knows this, finds no further ज्ञātavya (cognizable object pertaining to liberation) left outstanding; he is kṛtārtha (one whose purpose is fulfilled) by that alone. The voice is measured, devotionally warm, not polemical.

• Madhusūdanaadvaita-bhakti

  Madhusūdana opens by dissolving a technical anxiety: the knowledge promised is not merely parokṣa (indirect, inferential) but is itself aparokṣa (immediate, self-luminous) — what is called parokṣa is the same aparokṣa-jñāna temporarily obstructed by asaṃbhāvanā (doubt about possibility) and viparīta-bhāvanā (contrary impressions). When vicāra-paripāka (the ripening of sustained inquiry) removes these obstacles, the very scriptural means of knowledge generates aparokṣa-jñāna directly — that is vijñāna. Knowing this nityacaitanya-rūpa (whose nature is eternal consciousness), and having the mental mode generated by Vedānta take it as its object, nothing in the entire range of vyavahāra (practical existence) remains to be known — because all superimpositions are cancelled in the sat-mātra (pure being) that remains.