श्री भगवानुवाच
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्।
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः।।14.1।।
14.1 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.
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.
Sri Bhagavaan Uvaacha: Param bhooyah pravakshyaami jnaanaanaam jnaanamuttamam; Yajjnaatwaa munayah sarve paraam siddhimito gataah.
śhrī-bhagavān uvācha—the Divine Lord said; param—supreme; bhūyaḥ—again; pravakṣhyāmi—I shall explain; jñānānām—of all knowledge; jñānam uttamam—the supreme wisdom; yat—which; jñātvā—knowing; munayaḥ—saints; sarve—all; parām—highest; siddhim—perfection; itaḥ—through this; gatāḥ—attained
