Bhagavad Gita Chapter 4, Verse 33

English Translation

Swami Gambirananda did not comment on this sloka

Detailed Commentary

Commentary: "O Scorcher of foes, the sacrifice of wisdom (Jnana-yajna) is superior to any sacrifice performed with material possessions (Dravyamaya-yajna)." Sacrifices that require material substances and actions are called 'Dravyamaya'. Just as a vessel made of clay is called 'mrinmaya' (earthen), similarly, a sacrifice where material substances are primary is called 'Dravyamaya'. Jnana-yajna is superior to such sacrifices because it does not require material substances or actions. The Lord has called all sacrifices 'karmajanya' (born of action) (4.32). Here, the Lord states that all actions culminate in Jnana-yajna because it is born of discrimination (viveka-janya), not of action (karmajanya). The explanation of this Jnana-yajna is given in the subsequent verse (34), and it is not the same Jnana-yajna described among the twelve sacrifices (4.28). Jnana-yajna is performed only after Dravyamaya-yajna has concluded. In Jnana-yajna, discrimination (viveka) holds primary importance. As long as an individual performs actions for themselves, their connection remains with actions and material substances. If one desires purification, they should cease acting for themselves and perform actions for the service of the world. Then, the impurities (mala) and distractions (vikshepa) of the inner faculty (antahkarana) are removed, and one approaches a Guru for the attainment of knowledge (jnana). At that point, actions and material substances cease to be important for them; only a conscious principle (sachetan tattva) becomes their goal. This is the culmination of actions and material substances in Tatva-jnana (knowledge of the ultimate reality). The process of attaining knowledge (Jnana-prapti) is described in the scriptures through eight means (sadhanas): (1) Viveka (discrimination between the real and the unreal), (2) Vairagya (dispassion, detachment from the world), (3) Shamadi Shatsampatti (the six virtues beginning with Shama: Shama (calmness of mind), Dama (self-control), Shraddha (faith), Uparati (renunciation of worldly actions), Titiksha (forbearance), Samadhana (concentration)), (4) Mumukshutva (desire for liberation), (5) Shravana (listening to scriptures), (6) Manana (contemplation), (7) Nididhyasana (deep meditation, removing contrary notions), and (8) Tatva-padartha-sanshodhana (realization of the ultimate reality). This means the renunciation of connections with the unreal (asat). Connection: Arjuna desires welfare, therefore the Lord explains the processes of attaining Tatva-jnana (knowledge of the ultimate reality) through Jnana-yajna.