I shall declare to you this knowledge, together with discernment, accompanied by direct experience, without remainder, in its entirety. He praises the knowledge He means to convey, to turn the listener toward it: knowing which, nothing further remains here to be known as a means to a human goal; nothing is left over. So one who knows the truth of Me becomes all-knowing. Because its fruit is so distinguished, this knowledge is hard to win. How so? It is told.

I shall declare to you, without remainder, this knowledge which has Me for its object, together with discernment. Discernment (vijnana) is knowledge that has for its object the distinct form; I shall declare to you the knowledge that has My own nature for its object, together with that discernment which has the distinct form for its object, namely how I am distinct from all the host of conscious and unconscious things other than Me, being the very opposite of everything to be shunned, and being of endless great glory by My countless host of unsurpassed and limitless auspicious qualities. What need of more? Knowing which knowledge, no other thing whatever is left for you to know about Me. The Lord states how hard the knowledge about to be told is to gain.

This is a brief sub-gloss. For a fuller reading of this verse, see Madhusūdana, Śaṅkara, or Rāmānuja above.

'This' is the knowledge whose object is Me; 'discernment' (vijnana) is the knowledge of particulars.