ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः | यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते
jñānaṃ te.ahaṃ savijñānamidaṃ vakṣyāmyaśeṣataḥ . yajjñātvā neha bhūyo.anyajjñātavyamavaśiṣyate
Je vais te révéler en détail cette connaissance, qui est accompagnée de réalisation, après l'expérience de laquelle il ne reste plus rien d'autre à connaître ici.
I shall tell you in detail of this Knowledge which is combined with realization, [From the statement, 'jnasyasi, you will know', in the earlier verse, one may conclude that the Lord is speaking of indirect or theoretical knowledge. The word 'idam, this' rules out such a conclusion; and it has also been said that this Knowledge is 'savijnanam, combined with direct experienece, realization'; it is Consciousness.] after experience which there remains nothing else here to be known again.
Le Seigneur distingue ici le jñāna (connaissance indirecte ou théorique) du vijñāna (connaissance directe et expérimentale, la réalisation). Il promet de transmettre une connaissance si complète et profonde qu'une fois acquise, il n'y aura plus rien d'autre à apprendre dans ce monde, menant à une omniscience ou une parfaite connaissance du Soi.
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)