ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः | यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते || २ ||
jñānaṁ te 'haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ yaj jñātvā neha bhūyo 'nyaj jñātavyam avaśiṣyate
jñānam—knowledge; te—to you; aham—I; sa-vijñānam—together with realised knowledge; idam—this; vakṣyāmi—I shall declare; aśeṣataḥ—in full; yat—which; jñātvā—knowing; na—not; iha—in this world; bhūyaḥ—further; anyat—anything else; jñātavyam—to be known; avaśiṣyate—remains.
“I shall now declare to you in full this knowledge combined with direct realisation, knowing which nothing further remains to be known in this world.”
Krishna distinguishes jñāna (theoretical knowledge of the scriptures) from vijñāna (experiential realisation). Both together constitute the complete teaching. Brahma-jñāna is the knowledge after which nothing remains unknown, because all names and forms are then seen as appearances of the one Brahman.
Intellectual study of scripture is necessary but insufficient. Pair reading and listening (jñāna) with sustained meditation and self-inquiry (vijñāna). When a philosophical truth is not merely understood but directly felt in one's own awareness, the restless search for 'something more' ceases naturally.