The Blessed Lord said I will again declare (to thee) that supreme knowledge, the best of all knowledge, having known which all the sages have gone to the supreme perfection after this life.
In simple words
Krishna tells Arjuna: "I am going to share with you the highest knowledge — the best of all knowledge. Every sage who understood this went on to achieve supreme perfection."
परम्supremeभूयःagainप्रवक्ष्यामि(I) will declareज्ञानानाम्of all knowledgeज्ञानम्knowledgeउत्तमम्the bestयत्whichज्ञात्वाhaving knownमुनयःthe sagesसर्वेallपराम्supremeसिद्धिम्to perfectionइतःafter this lifeगताः
Contemporary scholarly and practical interpretations for modern seekers.
Swami Sivananda
14.1 परम् supreme? भूयः again? प्रवक्ष्यामि (I) will declare? ज्ञानानाम् of all knowledge? ज्ञानम् knowledge? उत्तमम् the best? यत् which? ज्ञात्वा having known? मुनयः the sages? सर्वे all? पराम् supreme? सिद्धिम् to perfection? इतः after this life? गताः gone.Commentary Further analysis of the field is made in this chapter.In chapter XIII? verse 21? it has been stated that attachment to the alities is the cause of Samsara or births in good and evil wombs. In this chapter the Lord gives answers to the estions What are the alities of Nature (Gunas) How do they bind a man What are the characteristics of these alities How do they operate How can one obtain freedom from them What are the characteristics of a liberated soulAll knowledge has no reference to the knowledge described in chapter XIII? verse 7 to 10? but it refers to that kind of knowledge which concerns sacrifices. That kind of knowledge which relates to sacrifices cannot give liberation. But the knowledge which is going to be imparted in this discourse will certainly lead to emancipation. The Lord eulogises this knowledge by the epithets supreme and the best in order to create great interest in Arjuna and other spiritual aspirants.Having learnt this supreme knowledge? all the sages who practised Manana or reflection (Munis) have attained perfection after being freed from bondage to the body.Itah After this life after being freed from this bondage to the body.
Swami Chinmayananda
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
Even the most supremely intelligent person, when disturbed by a terrible emotional upheaval, requires repeated consolation. A person caught in the cycle of existence, despite receiving spiritual instruction, cannot easily embrace their true nature of consciousness, bliss, and existence because of the sorrows of life. Therefore, until the rebellious intellect of students grasps this truth, teachers must necessarily repeat these spiritual realities again and again. A mother feeding her small child exemplifies this perfectly. Until the child consumes sufficient food, the mother continues to coax and cajole. Similarly, the teacher must reiterate this knowledge repeatedly until the student attains definitive understanding.
Thus this chapter begins with the Lord's declaration: I shall speak to you again of the supreme knowledge. This does not mean the supreme knowledge was not taught before, but its further clarification and proper assimilation require its repetition.
The Lord calls the subject matter of this chapter the supreme knowledge. One should not take this literally. This chapter examines the influence of nature's qualities upon the human heart and the resulting conduct. It cannot be called the highest subject of philosophy. Yet without proper understanding of it, the seeker cannot recognize and correct their inner defects, and in such a state cannot attain the highest human purpose. Therefore, knowledge of these three qualities is here called supreme knowledge.
By knowing which, the sages attained supreme perfection. Here it is promised that through true understanding of the three qualities, the seeker's spiritual journey becomes simplified. When one possesses complete knowledge beforehand of the path's destination and all possible dangers and difficulties, the traveler is aided in preparing to overcome them. Similarly, in the spiritual path, when one has complete and prior knowledge of the mind's destructive tendencies, a diligent seeker becomes capable of skillfully resolving internal problems as they arise.
We should not imagine "sage" to mean an elderly man with matted locks, living in forests and subsisting on roots and tubers. A contemplative person is called a sage. In brief, all contemplative seekers will find the knowledge of this chapter's subject helpful in accomplishing their spiritual purpose.
According to many Upanishads, supreme perfection is here said to be attained after death. Some philosophers accept only the literal meaning and propound that liberation cannot be achieved in this very life. Freedom is possible only after abandoning the body—what is called videhamukti in scriptural language. However, Sri Shankara, with compelling force and authentic reasoning, refutes this view and establishes the principle of jivanmukti—liberation while living. His position is that a qualified seeker who has completed the disciplines can attain liberation here and now, in this very life. What is meant by "after this life" is not the death of the body, but the destruction of ignorance-born ego-centered existence. That is, the annihilation of ego is intended here, not of the body.
In worldly life too, we observe that for a bachelor to become a householder, his unmarried state must end, and for a maiden to become a mother, her maidenhood must end. In these examples, the person does not die, but bachelorhood and maidenhood cease, so that they may attain husbandhood and motherhood. Thus the person remains the same, but their social status transforms. Through rational reflection and true knowledge, our false life values end, and in the light of this newly acquired wisdom, we can live a superior, blissful life. The means to this new life is meditation upon one's true nature. During the period of practice, it is possible that even the wise and diligent seeker's mind may become disturbed by the destructive influence of these three qualities and lose the peace of meditation. Therefore, by understanding these qualities thoroughly and keeping their harmful effects at bay, complete success is assured.
Now the Lord reveals the definite fruit of this knowledge.