The Gita integrates knowledge, works and devotion as a supreme path toward realisation and fulfilment. Rather than abandoning the life in the world, it transfigures it through knowledge of its divine reality. The traditional yoga of knowledge led away from existence into a status that was liberated from the necessity of rebirth and involvement in the workings of karma. The Gita claims that without abandoning works or devotion, the knowledge achieved through the triple path it presents is not a lesser path, and that the soul who achieves this highest knowledge is liberated as well.
Sri Aurobindo explains: “The knowledge of the Purushottama, it says in effect, is the perfect knowledge of the Brahman. Those who have resort to Me as their refuge…, their divine light, their deliverer, receiver and harbourer of their souls,–those who turn to Me in their spiritual effort towards release from age and death, from the mortal being and its limitations, says Krishna, come to know that Brahman and all the integrality of the spiritual nature and the entirety of Karma. And because they know Me and know at the same time the material and the divine nature of being and the truth of the Master of sacrifice, they keep knowledge of Me also in the critical moment of their departure from physical existence and have at that moment their whole consciousness in union with Me. Therefore they attain to Me. No longer bound to the mortal existence, they reach the very highest status of the Divine quite as effectively as those who lose their separate personality in the impersonal and immutable Brahman.”
Sri Aurobindo, Essays on the Gita, Second Series, Part I, Chapter 3, The Supreme Divine, pp. 276-277