Bhagavad Gita - Chapter 14 - Shloka (Verse) 1

व्याख्या--'परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्'--तेरहवें अध्यायके अठारहवें, तेईसवें और चौंतीसवें श्लोकमें भगवान्ने क्षेत्र-क्षेत्रज्ञका, प्रकृतिपुरुषका जो ज्ञान (विवेक) बताया था, उसी ज्ञानको फिर बतानेके लिये भगवान् 'भूयः प्रवक्ष्यामि' पदोंसे प्रतिज्ञा करते हैं।
लौकिक और पारलौकिक जितने भी ज्ञान हैं अर्थात् जितनी भी विद्याओं, कलाओँ, भाषाओं, लिपियों आदिका ज्ञान है, उन सबसे प्रकृति-पुरुषका भेद बतानेवाला, प्रकृतिसे अतीत करनेवाला, परमात्माकी प्राप्ति करानेवाला यह ज्ञान श्रेष्ठ है, सर्वोत्कृष्ट है। इसके समान दूसरा कोई ज्ञान है ही नहीं, हो सकता ही नहीं और होना सम्भव भी नहीं। कारण कि दूसरे सभी ज्ञान संसारमें फँसानेवाले हैं, बन्धनमें डालनेवाले हैं।
यद्यपि 'उत्तम' और 'पर'-- इन दोनों शब्दोंका एक ही अर्थ होता है, तथापि जहाँ एक अर्थके दो शब्द एक साथ आ जाते हैं, वहाँ उनके दो अर्थ होते हैं। अतः यहाँ 'उत्तम' शब्दका अर्थ है कि यह ज्ञान प्रकृति और उसके कार्य संसार-शरीरसे सम्बन्ध-विच्छेद करानेवाला होनेसे श्रेष्ठ है; और 'पर' शब्दका अर्थ है कि यह ज्ञान परमात्माकी प्राप्ति करानेवाला होनेसे सर्वोत्कृष्ट है।
'यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः'-- जिस ज्ञानको जानकर अर्थात् जिसका अनुभव करके बड़े-बड़े मुनिलोग इस संसारसे मुक्त होकर परमात्माको प्राप्त हो गये हैं, उसको मैं कहूँगा। उस ज्ञानको प्राप्त करनेपर कोई मुक्त हो और कोई मुक्त न हो -- ऐसा होता ही नहीं, प्रत्युत इस ज्ञानको प्राप्त करनेवाले सब-के-सब मुनिलोग मुक्त हो जाते हैं, संसारके बन्धनसे, संसारकी परवशतासे छूट जाते हैं और परमात्माको प्राप्त हो जाते हैं।
तत्त्वका मनन करनेवाले जिस मनुष्यका शरीरके साथ अपनापन नहीं रहा, वह 'मुनि' कहलाता है।
'परां सिद्धिम्' कहनेका तात्पर्य है कि सांसारिक कार्योंकी जितनी सिद्धियाँ हैं अथवा योगसाधनसे होनेवाली अणिमा, महिमा, गरिमा आदि जितनी सिद्धियाँ हैं, वे सभी वास्तवमें असिद्धियाँ ही हैं। कारण कि वे सभी जन्म-मरण देनेवाली, बन्धनमें डालनेवाली, परमात्मप्राप्तिमें बाधा डालनेवाली हैं। परन्तु परमात्मप्राप्तिरूप जो सिद्धि है, वह सर्वोत्कृष्ट है क्योंकि उसको प्राप्त होनेपर मनुष्य जन्ममरणसे छूट जाता है।

तथा जो यह कहा कि प्रकृतिमें स्थित होना और गुणविषयक आसक्ति -- यही संसारका कारण है? सो किस गुणमें किस प्रकारसे आसक्ति होती है गुण कौनसे हैं वे कैसे बाँधते हैं गुणोंसे छुटकारा कैसे होता है तथा मुक्तका लक्षण क्या है यह सब बातें बतलानेके लिये भी इस अध्यायका आरम्भ किया जाता है --,श्रीभगवान् बोले -- परम् इस पदका दूरस्थ ज्ञानम् पदके साथ सम्बन्ध है। समस्त ज्ञानोंमें उत्तम परम ज्ञानको अर्थात् जो पर वस्तुविषयक होनेसे परम है और उत्तम फलयुक्त होनेके कारण समस्त ज्ञानोंमें उत्तम है? उस परम उत्तम ज्ञानको? यद्यपि पहलेके सब अध्यायोंमें बारबार कह आया हूँ? तो भी फिर भली प्रकार कहूँगा। यहाँ ज्ञानोंमेंसे इस शब्दसे अमानित्वादि ज्ञानसाधनोंका ग्रहण नहीं है। किंतु यज्ञादि ज्ञेयवस्तुविषयक ज्ञानोंका ग्रहण है। वे यज्ञादिविषयक ज्ञान मोक्षके लिये उपयुक्त नहीं हैं और यह ( जो इस अध्यायमें बतलाया जाता है वह ) मोक्षके लिये उपयुक्त है? इसलिये परम और उत्तम इन दोनों शब्दोंसे श्रोताकी बुद्धिमें रुचि उत्पन्न करनेके लिये इसकी स्तुति करते हैं। जिस ज्ञानको जानकर -- पाकर सब मननशील संन्यासीजन इस देहबन्धनसे मुक्त होनेके बाद मोक्षरूप परम सिद्धिको प्राप्त हुए हैं? ( ऐसा परम ज्ञान कहूँगा )।

To make known the unknown fact that the conjunction of the field and the knower of the field is the cause of the origin of all beings, introducing another chapter, he states the connection between the two chapters in the form of the relationship of what is to be raised and the raiser -- "Sarvam" etc. He indicates the beginning of the chapter in another way -- "Athava" etc. To say just that, he restates what was said -- "Ishvara" etc.

The state of the Person (Purusha) being situated in Nature (Prakriti) is the superimposition of oneness with Nature; his attachment, that is deep absorption, is in the qualities (Gunas), in objects like sound etc.

Placing a six-fold expectancy and stating this chapter as an answer to that, the connection with the previous chapter is established just as before, he says -- "Kasmin" etc.

The word 'cha' (and) is for the purpose of conjoining this chapter with the meaning stated previously. To exclude the future tense meaning of 'Param', he states the connection -- "Param" etc.

The word 'Bhuyah' here does not have the meaning of 'excess', he says -- "Punah" (again). He explains the meaning of the word 'Punah' itself -- "Purveshu" etc. Doubting that it might be then a repetition, he says that restating is meaningful because it is difficult to understand due to subtleness -- "Taccha" etc.

He points out the substantive through a question -- "Kim tat" etc. Taking the genitive case in the sense of determination, he shows its excellence -- "Sarvesham" etc.

Doubting repetition in 'Param' (supreme) and 'Uttamam' (best), he says "not so" due to the difference in subject and fruit -- "Uttama" etc.

Since humility etc. were mentioned by the word 'Jnana' in "Jnanam Jneyam" etc., and among them knowledge is excellent as the goal to be achieved, doubting that it need not be spoken of, he says -- "Jnananam" etc. The implication is that humility etc. are not included.

After the word "iti", the remainder should be seen just as before. In comparison to the knowledge mentioned before, whence comes the excellence of that knowledge? Regarding that, he says -- "Tani" etc.

He states the result of the praise -- "Shrotri buddhi" etc. Doubting infinite regress because knowing knowledge implies knowledge becoming an object of knowledge, he says -- "Prapya" (having attained).

If the word 'Muni' refers to the fourth order of life, doubting how they attain liberation since knowledge does not arise from that alone, he says -- "Manana" etc. Distinguishing perfection from being mere knowledge due to the adjective 'Param' (supreme), he states it is liberation -- "Mokshakhyam" etc.

He speaks of the perceptibility of the bondage called the body -- "Asmat" etc.

'Whatever being is born, moving or unmoving, know that to be from the union of the Field and Knower, O Best of the Bharatas' — as this was stated, to reveal 'how' that is; and also for the purpose (of showing) that the Field and Knower, as the causes of the world, are dependent on the Lord (Ishvara-tantra), and not independent like those of the Sankhyas.

Similarly, 'The cause of its births in good and evil wombs is attachment to the Gunas' — as this was stated;

in which Guna and how does attachment occur? What are the Gunas? How do they bind? And how can there be liberation from the Gunas? And the characteristic of the liberated one must be stated — for this purpose also, beginning the chapter, the Blessed Lord spoke in the beginning to generate interest in the listener — 'Param' (Supreme), etc.

'Jnananam' (of knowledges) means (this knowledge is) best because the fruit of all (knowledges) concerning knowable objects like sacrifices, etc., is excellent; but not (better than) humility (amanitva), etc., which are the internal means of the knowledge of Reality. Although such knowledge, which is the means of direct realization of the Supreme Self, has been stated more than once in previous chapters, due to Brahman being difficult to understand because of subtleness, 'Bhuyah', meaning again, I will speak with 'prakarsha' (excellence/detail).

Knowing which knowledge, all 'Munis', meaning those given to reflection, have 'Gatah' (gone to/attained) the 'Param Siddhim' (Supreme Perfection) named Liberation, 'Itah' (from here), meaning 'Urdhvam' (upwards/beyond) from this bondage of the body.

Salutations to the giver of knowledge which acts as the means.

He describes the means primarily through the subsequent chapters.

At the end of the previous chapter, it was stated 'and those who know the liberation from the nature of beings go to the Supreme'. There, what indeed is 'bhuta-prakriti' (nature of beings)? By relying on what is it the producer of beings? Or how is it binding? And how is there liberation from it? Moreover, what is the characteristic of the liberated? To explain this collection of meanings, the fourteenth chapter is begun.

There, to generate interest, praising the 'supreme' knowledge, the Blessed Lord said — 'Param' (Supreme), etc. 'Param' means the most excellent, because it concerns Brahman; such knowledge 'bhuyah', meaning again, even though stated more than once, I will speak. What is its nature, He states. 'Jnananam' (of knowledges), meaning among the means of knowledge like humility (amanitva), etc., and sacrifices, etc., that which is 'uttamam' (best) because it has liberation as its fruit and is the internal/proximate means, that alone is it.

In 'I know the pot', there is knowledge of the 'I-sense' (aham-artha), of the 'pot-shaped mental mode' (ghatakara-vritti), and of the 'pot'; thus, due to the difference in objects, there are three knowledges. Among them, the first two are concomitant/secondary; and the knowledge which is best, final, and in the form of the fruit of the illumination of the pot, that alone is the Supreme Brahman; this is the meaning. As stated by the Vartikakaras: 'In the objects of external knowledge, the Consciousness (Samvit) which is accepted as the fruit, that alone is the object to be known here through the evidence of Vedanta statements.'

Knowing which knowledge, having realized it directly through the mental mode generated by Vedanta sentences, they have 'Gatah' (gone to/attained) 'Param Siddhim' (Supreme Perfection), i.e., Liberation, 'Itah' (from here), i.e., from Samsara, having abandoned Samsara.

Sri Bhagavan said -- I will again proclaim the supreme knowledge, distinct from what was said before, concerning the Gunas like Sattva etc. inherent in Prakriti and Purusha; and that knowledge is the best among all knowledges concerning Prakriti and Purusha;

having known which knowledge, all the sages, those habituated to contemplation on that, have gone from here, from the sphere of Samsara, to supreme perfection, have attained the perfection in the form of attaining the pure nature of the Self.

Again, He distinguishes that knowledge by its fruit --

Warding off the independence of Purusha and Prakriti, He speaks in detail in the fourteenth chapter about the diversity of Samsara arising from attachment to the Gunas. ||1||

"Whatever moving or unmoving being is born, know that to be from the union of the field and the knower of the field, O best of Bharatas" -- this was said. And stating that that union of the field and the knower of the field is not independent as held by the godless Sankhyas, but indeed by the will of Ishvara; and intending to expand on the diversity of Samsara caused by Gunas like Sattva etc. mentioned in "The cause is the attachment to the Gunas in births in good and evil wombs", He praises the subject matter to be described thus.

Sri Bhagavan said -- "Param Bhuyah" etc., in two verses. Supreme, meaning devoted to the highest truth; "Jnana" means instruction by which it is known; I will declare again to you excellently. Of what kind? The best among knowledges concerning austerities, actions, etc., because it is the cause of liberation.

He states exactly that. Having known, i.e., obtained which, all sages, those given to contemplation, have gone, i.e., attained, from here, from the bondage of the body, to the supreme perfection.

Exhibiting its connection to the previous chapter as a form of detailed purification/clarification of the subject matter of that (previous chapter), he explains the summary verse: 'The binding of Gunas, their types, their doership, their cessation; the three goals (gati) and (the Lord being) their root — is stated in the fourteenth' [Gita Sangraha 18] — with 'Trayodasha' (In the thirteenth), etc. Beginning with 'This body, O Kaunteya, is called the Field' [13.2] and concluding with 'Thus the Field, Knowledge, and the Knowable have been stated briefly; My devotee, knowing this, attains My state' [13.19] — having implied the meaning up to this, and (referring to) 'Prakriti and Purusha', etc., up to 'is liberated from bondage' — this much has been stated.

By 'the manner in which Gunas are the cause of bondage', the phrase 'guna-bandha-vidha' (types of Guna-binding) is explained. By 'and the manner of cessation of Gunas', the phrase 'tan-nivartanam' (their cessation) is explained. The absence of mention in the Bhashya regarding 'guna-kartritva' (doership of Gunas), 'gati-traya' (three goals), and 'sva-mulatva' (being their root) stated in the summary verse should be seen as due to them being translations of other meanings or being incidental.

If the word 'para' meant excellent/supreme, there would be redundancy with the word 'uttamam' (best); hence he interprets it otherwise — 'Purvoktad anyad' (Different from what was said before). In that case, there might be a contradiction with 'bhuyah pravakshyami' (I will speak again) which implies restating what was already said; to remove this doubt, he states the intention — 'included indeed within Prakriti and Purusha'. The meaning is: I will speak 'again' (bhuyah) in detail here about the very causality of bondage by the Gunas which was stated in summary in the previous chapter; thus there is no contradiction; this is the idea.

Although the syntax 'I will speak again of the best knowledge among knowledges' is possible, in order to establish that this knowledge must necessarily be known, he states the construction where the 'excellence of the knowledge' is the predicate through a split sentence — 'Tacca jnanam' (And that knowledge...), etc. Although by the general designation 'jnananam' (of knowledges), superiority over all knowledge is obtained, since superiority over the knowledge of the Lord Himself is impossible, to exclude that, it is stated 'of all knowledges concerning Prakriti and Purusha'. Since mere knowledge of the subject of this knowledge cannot be the cause of supreme perfection, and since the practice in the form of repetition/reflection would not be obtained, 'Sarve Munayah' (all Munis) is explained as 'those given to reflecting on that'.

Regarding 'Itah' (from here): if taken as referring to the causality of the knowledge in question; or even in the absence of that, since its causality is obtained by the maxim of 'uttering the past and future together', and since the perfection in the form of attaining the Lord which is obtainable only by devotion to the Lord cannot be the result of this (knowledge of Prakriti/Purusha), and thus a specific correlate for 'supremacy' (paratam) is required, he states the reference of that ('itah') — 'Itah samsaramandalat param' (Beyond this sphere of Samsara). What kind of 'supreme perfection' is this? Hence he states its nature — 'Param', meaning in the form of the attainment of the pure nature of the Self.

किसी भयंकर मनोवेग से विक्षुब्ध होने पर एक अत्यन्त बुद्धिमान पुरुष को भी बारम्बार सांत्वना की आवश्यकता होती है। जीवभाव को प्राप्त पुरुष अपने जीवन के दुखों के कारण उपदेश के पश्चात भी अपने सच्चिदानन्द स्वरूप को सरलता से नहीं ग्रहण कर पाता। इसलिए? जब तक शिष्यों की विद्रोही बुद्धि इस तत्त्व को समझ नहीं लेती? तब तक आचार्यों को इन आध्यात्मिक सत्यों का बारंबार पुनरावृत्ति करना आवश्यक हो जाता है। अपने छोटेसे शिशु को भोजन करा रही माता इसका आदर्श उदाहरण है। जब तक वह शिशु पर्याप्त मात्रा में भोजन नहीं कर लेता? तब तक उसकी माँ उसे बहलाती फुसलाती रहती है। इसी प्रकार? शिष्य को निश्चयात्मक ज्ञान हो जाने तक आचार्य को इस ज्ञान को बारंबार दोहराना पड़ता है।इसलिए? इस अध्याय का प्रारम्भ भगवान् के इस कथन से होता है? मैं तुम्हें पुन परम ज्ञान कहूंगा। ऐसा नहीं है कि पहले परम ज्ञान नहीं बताया गया था? किन्तु उसके और अधिक स्पष्टीकरण तथा यथार्थ ग्रहण के लिए उसकी पुनरावृत्ति अपरिहार्य है।इस अध्याय की विषय वस्तु को भगवान् परम उत्तम ज्ञान कहते हैं? जिसका शब्दश अर्थ नहीं लेना चाहिए। इस अध्याय का विषय प्रकृति के गुणों का मनुष्य के अन्तकरण पर पड़ने वाले प्रभाव का तथा उसके व्यवहार का अध्ययन है। इसे दर्शनशास्त्र की सर्वोच्च विषयवस्तु की संज्ञा नहीं दी जा सकती। तथापि इसके सम्यक् ज्ञान के बिना साधक अपने आन्तरिक दोषों को समझ कर उन्हें सुधार नहीं सकता और ऐसी स्थिति में वह परम पुरुषार्थ को भी प्राप्त नहीं कर सकता। इसलिए इन त्रिगुणों के ज्ञान को ही यहाँ परम ज्ञान कहा गया है।जिसको जानकर मुनिजन परम सिद्धि को प्राप्त हुए यहाँ वचन दिया गया है कि त्रिगुणों के यथार्थ ज्ञान से साधक की तीर्थयात्रा सरल हो जायेगी। लक्ष्य के मार्ग का तथा सभी संभाव्य संकटों और कठिनाइयों का सम्पूर्ण ज्ञान पहले से ही प्राप्त होने पर उन संकटों के निवारण की तैयारी करने में यात्री को सहायता मिलती है। इस प्रकार अध्यात्म मार्ग में भी अपने मन की दुष्टप्रवृत्तियों का पूर्ण और पूर्व ज्ञान होने पर एक परिश्रमी साधक आन्तरिक समस्या के उत्पन्न होने पर उसका हल स्वयं ही कुशलतापूर्वक खोजने में समर्थ हो जाता है।मुनि शब्द से हमें किसी जटाजूटधारी वृद्ध पुरुष की कल्पना नहीं करनी चाहिए? जो अरण्यवास करते हुए कन्दमूलों के आहार पर अपना जीवनयापन करता हो। मननशील पुरुष को मुनि कहते हैं। संक्षेप में समस्त मननशील साधकों को इस अध्याय के विषय का ज्ञान अपनी आध्यात्मिक साधना के साध्य को सम्पादित करने में सहायक होगा।अनेक उपनिषदों के अनुसार यहाँ भी परम सिद्धि की प्राप्ति मरणोपरान्त कही गयी है। कुछ तत्त्वचिन्तक पुरुष इसका वाच्यार्थ ही स्वीकार करके यह मत प्रतिपादित करते हैं कि इसी जीवन में रहते हुए मोक्षसिद्धि नहीं हो सकती। देह त्याग के बाद ही मुक्ति संभव है। शास्त्रीय भाषा में इसे विदेहमुक्ति कहते हैं। परन्तु? श्री शंकराचार्य अत्यन्त प्रभावशाली ढंग से प्रामाणिक तर्कों के द्वारा इस मत का खण्डन करके जीवन्मुक्ति के सिद्धांत का मण्डन करते हैं। उनका मत है कि साधन सम्पन्न जिज्ञासु साधक को यहाँ और अभी इसी जीवन में मोक्ष प्राप्त हो सकता है। इस जीवन के पश्चात् का अर्थ देह के मरण से नहीं? वरन् अविद्याजनित अहंकार केन्द्रित जीवन के नाश से है। अर्थात् यहाँ अहंकार का नाश अभिप्रेत है? देह का नहीं।लौकिक जीवन में भी हम देखते हैं कि गृहस्थ बनने के लिए अविवाहित पुरुष का मरण आवश्यक है और माँ बनने के लिए कुमारी का। इन उदाहरणों में? व्यक्ति का मरण नहीं होता? किन्तु ब्रह्मचर्य और कौमार्य का ही अन्त होता है? जिससे कि उन्हें पतित्व और मातृत्व प्राप्त हो सके। इस प्रकार? व्यक्ति तो वही रहता है परन्तु उसकी सामाजिक स्थिति में परिवर्तन आ जाता है। युक्तियुक्त मनन और यथार्थ ज्ञान के द्वारा हमारे असत् जीवन मूल्यों का अन्त हो जाता है और इस प्रकार नवार्जित ज्ञान के प्रकाश में हम श्रेष्ठतर? आनन्दमय जीवन जी सकते हैं। इस नवजीवन का साधन है? स्वस्वरूप का निदिध्यासन। साधनाकाल में? संभव है कि इन त्रिगुणों के विनाशकारी प्रभाववश बुद्धिमान और परिश्रमी साधक का भी मन विचलित होकर ध्यान की शान्ति खो दे। इसलिए? इन्हें भलीभाँति जानकर इनके कुप्रभावों को दूर रखने पर शतप्रतिशत सफलता निश्चित हो जाती है।अब? भगवान् इस ज्ञान के निश्चित फल को बताते हैं

"Param" etc. The very knowledge spoken of before? I will speak that again excellently, extensively to define the nature of each Guna.

By "having known which", He stated the visible proof and fame of this knowledge.

He states the subject matter of the subsequent five chapters -- "Sadhanam" etc. Having promised in "Yoge tvimam shrunu" [2.39], up to the end of the sixth chapter, the means of knowledge characterized by action and meditation accompanied by duties like abandoning desire was stated. The meaning is that the aspect of procedure therein is expanded upon by the subsequent chapters.

Since the greatness of the Lord is also spoken of in "My womb is the great Brahman" [14.3], "The sun does not illumine that" [15.6] etc., how is this (about means)? To this, it is said -- "Pradhanyena" (primarily). The meaning is that this is inclusive based on preponderance.

The division of chapters is due to the difference in intermediate subjects. There, explaining what was said in "Yavat sanjayate kinchit" [13.27], and expanding on the connection with Gunas mentioned in "Karanam gunasango'sya" [13.22], the means to transcend that is spoken of in this chapter.

In the previous chapter, 'Whatever being is born, moving or unmoving, know that to be from the union of the Field and Knower' — this was said; there, by refuting the godless Sankhya, the dependence of the union of the Field and Knower on the Lord must be stated. Similarly, 'The cause of its births in good and evil wombs is attachment to the Gunas' — this was said; there, in which Guna, how is the attachment? Or what are the Gunas? Or how do they bind? — this must be stated. Likewise, 'And those who know the liberation from the nature of beings (bhuta-prakriti) go to the Supreme' — this was said; there, how can there be liberation from the Gunas designated by the word 'bhuta-prakriti', and what is the characteristic of the liberated? — this must be stated. To say all this in detail, the fourteenth chapter is begun.

There, praising the meaning that is about to be spoken with two (verses), to generate interest in the listeners, the Blessed Lord said — 'That by which it is known' is Knowledge, meaning the means of knowledge of the Supreme Self; it is 'Param', meaning excellent, because its object is the Supreme Reality. Of what kind is it? 'Jnananam' (Among knowledges), meaning among the external means of knowledge like sacrifices etc., it is 'uttamam' (best), because of having excellent fruit. But not (best) compared to humility (amanitva) etc.; because they, being internal, have excellent fruit. By 'Param', the excellence of the subject matter is stated; whereas by 'Uttamam', the excellence of the result is stated; this is the difference.

Such knowledge I will declare 'bhuyah', meaning again. Though stated more than once in previous chapters, knowing and practicing which knowledge, the Munis, meaning the contemplative Sannyasis, have all 'gatah' (gone to/attained) 'param siddhim' (supreme perfection), meaning that named Liberation, 'itah' (from here), meaning from bodily bondage.

Krishna described the diversity of the manifestation due to the connection with His qualities to the Pandava for the sake of understanding, in detail. ||1||

Now, having defined the nature of the fruit in the form of the diversity of the manifestation born from attachment to qualities like Sattva etc. created for His own sport, He describes. There, with two verses, He states the nature of the fruit -- "Param" etc.

"Param" (Supreme) [means] knowledge related to the Lord, of the nature of the fruit, the means to the Knowable; by that "Bhuyah" (again) [means] what was said before generally? I will speak, meaning I tell, again excellently along with the means. He qualifies the excellent telling "Bhuyah" with an adjective. Of what kind is that? Among "Jnananam" (knowledges), meaning among the means to the Knowable mentioned before, "Uttamam" (best) means principal.

Having thus promised the narration, He states its nature as the result -- "Yat" etc. Having known which knowledge, the Munis, those given to contemplation, intent on practicing that, all have gone, i.e., attained, supreme perfection, which is of the nature of direct experience, from here, from the worldly body. By the word "Sarve" (all), it is made known that for those whose perfection occurred, it was by this alone. By the adjective "best of knowledges", it is implied that the excellence is among knowledges only, not [superior] to Bhakti.

The connection of "Param" (Supreme) is with the separated word "Jnanam" (Knowledge). "Bhuyah" means again; I will declare it, although it has been said repeatedly in all previous chapters. And that is "Param" because it relates to the Supreme Object.

Why is that knowledge the best of all knowledges? Because of its excellent fruit. "Of knowledges" does not refer to humility etc., but rather to those concerning knowable objects like sacrifices etc. Those are not for liberation; but this is for liberation—thus He praises it with the words "Param" and "Uttama" to generate interest in the mind of the listener.

"Having known which", meaning having known, i.e., obtained, which knowledge, the Munis, the renunciates, those given to contemplation, all have gone, i.e., attained, supreme perfection called liberation, from here, from this bondage of the body, upwards. And He shows the absolute nature of this perfection --

Because of being beginningless and without qualities, the Purusha is naturally pure. Because Prakriti, even though beginningless, is impure and possesses three qualities. ||1||

In this manifestation connected with that, someone is beyond qualities. This is stated in this chapter according to the division of the three qualities. ||2||

There, intending to expand on the diversity of the world created by qualities like Sattva etc. which was stated in "The cause is attachment to qualities..." [13.22], and stating that the union of the Field and the Self mentioned earlier in "Whatever is born..." [13.27] is not independent as held by the godless Sankhyas but by the will of the Lord; and explaining the word "Param" (Supreme) in "Those who know the difference between the Field and the Knower of the Field... go to the Supreme" [13.35], Sri Bhagavan said -- "Param Bhuyah" etc., in two verses.

That "Param" (Supreme) which was mentioned in the previous verse, I will declare "Bhuyah" (again); the meaning of the prefix "Pra" is "I will speak while explaining". What is that Supreme? It is the "Uttamam" (best) knowledge among knowledges; "Jnanam" is that by which it is known; the true knowledge concerning the Purushottama of inconceivable power and greatness; having attained which, the Munis have gone to the supreme liberation beyond qualities, from here, from the three qualities.

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.

The word param should be connected with the remote word jnanam.
Pravaksyami, I shall speak; bhuyah, again-even though spoken of more than once in all the preceding chapters; of the param, supreme-it is supreme because it is concerned with the supreme Reality;-which is that?-jnanam, Knowledge; uttamam, the best-since it has the best result; jnananam, of all knowledges-. 'Of all knowledges' does not mean 'of humility' etc. (13.7-11). What then? It means 'among knowledges of all knowable things like sacrifice etc.' They do not lead to Liberation, but this (Knowledge) leads to Liberation. Hence the Lord praises it with the words 'supreme' and 'best', so as to arouse interest in the intellect of the listener.
Yat jnatva, by realizing which, by attaining which Knowledge; sarve, all; munayah, the contemplatives, the monks [But not those who espoused monasticsim as a formality in in the fourth stage of life.] gatah, reached, attained; itah, from here-when this bondage of the body had ceased; param, the highest; siddhim, Perfection, called Liberation.
And the Lord shows the infallibility of this Perfection:

The Lord said I shall declare again another kind of knowledge which is distinct from what was taught earlier concerning Gunas such as Sattva, falling within the sphere of Prakrti and Purusa. This knowledge going to be revealed is the best of all forms of knowledge concerning the Prakrti and the self. Having gained this knowledge, all sages, namely, those given to meditation, have attained perfection, beyond this world, the sphere of Samsara, having attained the essential and pure form of the self.
He further extols this knowledge, distinguishing it by its fruits: