ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः ।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ।। ७.२ ।।

jñānaṁ te’haṁ sa-vijñānam-idaṁ vakṣyāmy-aśeṣataḥ |
yaj-jñātvā neha bhūyo’nyaj-jñātavyam-avaśiṣyate || 7.2 ||

Although Krishna has been stressing the need for asakti (detachment) throughout, he knows very well how hard it is for the human mind to give up sakti or to rise above its attachmental notes. Right in the beginning he had denounced sanga, showing in an explicit manner how it leads to total downfall (2.62-63). He also emphasized the need for expanding the mind by developing a non-attachmental vision, anabhisnehah (2.57). His cardinal position is: One given to detached activity is by far the excellent human model (3.7).

He explains as well as extols again and again involvement in activity without getting attached to the results, saying that such a pursuit will itself be a full-fledged means for fetching the supreme gain (3.19). His comparison of the activity of the Wise with that of an attached person, pointing out that externally both will appear the same, strikes a stunningly revealing note (3.25). He holds that detachment does not dampen or immobilize activity; instead it makes the actions free and wholesome. Detachment primarily ensures inward freedom and joy for the performer. The culture and refinement of detachment, asangatva, is to be worked and gained at the mind and intelligence level.

In the 4th chapter Krishna again emphasizes that sanga is something to be sternly abandoned, and only then one’s activity will have the right quality and potential (4.20). It is the impurity that works havoc in every individual. Striving for purity is thus the first requirement for yoga pursuit as well as true spiritual attainment (5.11).

Essence of Krishna’s instruction has thus been to scrupulously overcome the evil of attachment, and in its place to ceaselessly cultivate the sublimity of detachment.

Is Krishna’s instruction too hard to follow? At the same time, that is the only redress for all the ills of worldly life. Realizing the difficulty of the seekers in overcoming mind’s likes and dislikes, he now makes a new and striking proposition.

Fondness for Guru facilitates spiritual pursuit

As against all the denouncements proclaimed so far against sanga and sakti, here Krishna takes a diametrical turn in the matter. In the opening verse of the seventh chapter, his call is entirely different. “Let the mind of the devotee be wholesomely attached to Me” says he.

Attachment is constricting, painful and binding. But when fostered towards the Sadguru or the supreme Reality, its effect is entirely different. For those, who find it a struggle to drop attachment, this should provide a great relief. All that they need to do is to change the focus of their attachment and place it on their spiritual Master or the supreme Reality. A thing hard to leave is not left! Instead, one’s focus alone is changed. Will that solve the problem? Can it bring the desired outcome and fulfillment?

Mayi asakta-manah are the words with which this new phase of instruction begins. What does it signify? Sakti means attachment, and asakti denotes it in full measure. Do not try to fight the attachment, if that is the present quality of the mind. Let the whole of that trait, asakti, be given a new place and purpose.

This is a very great principle. Sreemad Bhagavatam also speaks about it. There too Krishna and Kapila discuss the subject in more clear terms. Kapilamuni says:

Attachment results in bondage, when placed on fleeting worldly relationships. But placed on the Wise, it brings detachment and liberation.

The Wise will draw your heart and lead the mind effortlessly to expansion, and mind’s attachment to extinction. The seeker, the disciple, will be attuned to the Teacher’s instruction with a tenacity that helps the Master to take him to perfection with ease and facility. The interaction between them becomes more focused and purposeful.

Representing himself as the supreme Reality, the Teacher brings all the complexity of existence and creation within the forefront of his display, his manifestation. Whatever is to be imparted to the seeker is embodied therefore in this display. The whole variety of creation, the distinct place of each within it, how everything and all together constitute the whole and serve the overall purpose of expression and fulfillment – all these are emphasized, in a very endearing, undeniable way. The student yearns to listen to, absorb and actualize all that his dear Teacher says and promises. The mind, instead of resentment and rebellion, meets all the facts and compulsions with a fondness and attunement, which otherwise may well neigh be impossible.

Before leading Arjuna’s mind to this endless expansion, Krishna says that what he would now impart constitutes samagra-jnana, comprehensive knowledge, consisting of both jñāna and vijñāna. The two facets, when rightly gained, will leave nothing else to be known (7.2).

Can Krishna make such a claim? Is not the world astounding, stupendous, in every way? In its measure, might, magnitude and potential, the creation around is infinite, surpassing all human comprehension. How can an individual ever think of gaining such a full, comprehensive knowledge, which denies anything further or beyond? Is not the statement “the unknown will always exceed the known” ever-binding for one and all?

The question has its answer. Think of knowledge and the knowing process itself. At any time, viewed from any angle, there are only two hemispheres governing the entire gamut of knowledge. One is of the object, which includes everything perceptible to our senses, with all the variety and endlessness manifest before us. The other is of the Subject, which is seemingly residing in our body. This Subject is what the Self denotes, represents.

Jnana, spiritual knowledge, generally refers to Self-knowledge, by which the Imperishable Immortal Self is known, felt and realized. Vijnana implies all the ‘objectude’ around, consisting of the pancabhutas, together with their creative display. When jnana and vijnana are properly acquired, what is there left behind, uncovered or exempted?