Gita 04.33 – Let action be permeated by knowledge and culminate in knowledge
śreyān dravya-mayād yajñāj
jñāna-yajñaḥ paran-tapa
sarvaṁ karmākhilaṁ pārtha
jñāne parisamāpyate
Word-for-word:
śreyān — greater; dravya-mayāt — of material possessions; yajñāt — than the sacrifice; jñāna-yajñaḥ — sacrifice in knowledge; param-tapa — O chastiser of the enemy; sarvam — all; karma — activities; akhilam — in totality; pārtha — O son of Pṛthā; jñāne — in knowledge; parisamāpyate — end.
Translation
O chastiser of the enemy, the sacrifice performed in knowledge is better than the mere sacrifice of material possessions. After all, O son of Pṛthā, all sacrifices of work culminate in transcendental knowledge.
Explanation
Krishna explains that while sacrifices with wealth have value, higher still is the yajña that involves knowledge. He says, sarvam karma akhilaṁ pārtha jñāne pari samāpyate — all actions, all sacrifices, ultimately culminate in knowledge. Thus, although giving charity or performing material sacrifices is good, Krishna emphasizes that jñāna-yajña is superior. In this yajña, one uses the inner faculties — intelligence, discrimination, and awareness — to act with understanding.
As discussed earlier, knowledge can be of many types. But when our propensity for acquiring knowledge is directed toward spiritual truth, ultimately toward Krishna, that is jñāna-yajña in its truest sense. So, instead of focusing only on sacrifices involving material offerings, Krishna encourages us to cultivate knowledge and engage in the sacrifice of knowledge. While people often think of puṇya as giving dāna (charity), studying scripture and acquiring spiritual knowledge is also a great virtue. In fact, it is more than just piety — it is spiritual piety, because it leads us directly toward the Absolute Truth.
In the first part, Krishna tells Arjuna: don’t approach yajña with just a ritualistic understanding; approach it with a philosophical understanding. Then, in the second part, He says: sarvam karma khilam pārtha — all kinds of activities, when performed in their fullness, ultimately culminate in knowledge (jñāne pariśamāpyate). The words sarvam and akhilam both emphasize inclusiveness: all varieties of karma, when completed properly, lead to knowledge. The purpose of doing any activity is not merely to keep performing it mechanically, but to grow in knowledge through it. This principle underlies karma-yoga, as Krishna explained earlier in 3.7 — that rather than being a mithyācārī renunciate, it is better to be an engaged householder. The essence is that one should engage one’s senses and activities in a purposeful way. So here again, Krishna emphasizes: activity is not opposed to knowledge. Rather, the very purpose of activity is the development of knowledge. Arjuna held the stereotypical idea that knowledge comes only through renunciation and contemplation, by withdrawing from action. Krishna corrects this understanding — these are not two contradictory or binary paths. Instead, they are unitary: the path of karma, too, is ultimately meant to lead one to jñāna.
Now, what exactly this jñāna refers to, Krishna has not specified. But we should not assume that jñāna always means impersonal knowledge — the knowledge of Brahman — or that it only refers to jñāna-yoga. Even devotees (bhaktas) possess jñāna.
In fact, jñāna is the natural feature of the soul, because the soul (citta) has consciousness, and with consciousness comes knowledge. However, jñāna is not the defining identity of the soul. With jñāna, the ātmā can practice bhakti; and when the ātmā develops taste for bhakti, then bhakti becomes the defining feature of the soul.
The key point, therefore, is that we should have neither a mania for jñāna nor a phobia of jñāna.
– A mania for jñāna means thinking that jñāna alone is the ultimate goal, and somehow or other one must cultivate it at all costs. But Krishna will later explain (7.19):
bahūnāṁ janmanām ante jñānavān māṁ prapadyate vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ — after many lifetimes, the truly wise (jñānavān) surrender to Him, realizing “Vāsudeva is everything.” Thus, true jñāna culminates in bhakti, in surrender to Krishna, which is the essence of devotion.
– A phobia of jñāna means an irrational fear of it — thinking that as devotees we should avoid knowledge altogether because it belongs only to the jñāna-mārga leading to impersonal liberation. This is also a misunderstanding.
Jñāna is not opposed to bhakti. It can and should be harmonized with devotion. Properly directed, jñāna actually strengthens and supports the practice of bhakti.
There is śuṣka-jñāna — dry knowledge — which is undesirable. But there is also bhakti-unmukha jñāna — knowledge oriented toward devotion — which is very desirable. Through such jñāna we understand the glory of Krishna, His greatness, and thus feel inspired to devote ourselves more fully to Him. So when Krishna here speaks of jñāne pari samāpyate, He is using jñāna in a generic sense — referring to the foundational knowledge needed for spiritual life. Just as inquisitiveness (jijñāsā) leads to knowledge of Brahman (brahma-jñāna), so too that jñāna can, if understood properly, reveal not only “I am Brahman,” but also “I am the servant of Brahman.” That deeper realization then inspires one in bhakti. Thus, sarvam karma akhilaṁ pārtha jñāne pari samāpyate means: the ultimate purpose of all karma, all action, is to lead to knowledge. Krishna is telling Arjuna: if you seek liberation, don’t think you must renounce the world and retreat to the forest. Even while remaining in the world, if you recognize that your life is meant to go beyond this world, then your work will not entangle you. Instead, it can become the very means by which you transcend.
Therefore, do the work you are meant to do — but do it in such a way that it helps you move forward spiritually.
So, this verse makes two distinct points:
1. Arjuna, whatever you do, do it with knowledge rather than ritualistically.
2. Don’t imagine that the path of action and the path of enlightenment are entirely different. Properly understood, the path of action also leads to enlightenment.
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