B.G 12.12
śreyo hi jñānam abhyāsāt jñānād dhyānaṃ viśiṣyate। dhyānāt karmaphalatyāgas tyāgāc chāntir anantaram ॥12॥
Indeed, knowledge is considered better than mere practice. Meditation surpasses knowledge, and the renunciation of the fruits of actions is even higher than mere meditation. From such renunciation (of fruits of action resulting from meditation possessed with right knowledge), liberation immediately follows.
Gīta Bhāshya 12.12
The path of Karma-Yoga, i.e. the renunciation of the fruits of action, is considered superior to Karma-Sannyāsa, i.e. the abandonment of actions. Meditation that is accompanied by knowledge is superior to mere knowledge. The highest form of knowledge is said to be an intense meditation on the supreme being, accompanied by knowledge and devotion. The desire for the fruits of actions, dispassion, and renunciation does not merit as reward for such a meditation.
ajñānapūrvāt abhyāsāt dhyānameva viśiṣyate। jñānamātrāt sajñānaṃ dhyānam। tathā ca sāmavede ānabhimlānaśākhāyām-
Meditation is considered superior when it arises from practice rather than ignorance. Meditation that is accompanied by knowledge is superior to mere knowledge. This is also stated in the Ānabhimlāna branch of the Sāmaveda:
"adhikaṃ kevalābhyāsād jñānaṃ tatsahitaṃ tataḥ। dhyānaṃ tataścāparokṣaṃ tataḥ śāntirbhaviṣyati॥"
"Through mere practice, one gains more knowledge; with that, meditation follows, leading to direct experience, and ultimately, peace will ensue."
iti।
-stated thus.
"dhyānāt karmaphalatyāgaḥ" iti tu stutiḥ। anyathā katham asamartho'si ityucyate। tayostu karmasannyāsāt karmayogo viśiṣyate। iti coktam।
It is praised "Better than meditation is the renunciation of the fruits of action" (dhyānāt karmaphalatyāgaḥ). Otherwise, how can one be considered incapable? Between the two, the path of Karma-Yoga, i.e. the renunciation of the fruits of action, is considered superior to Karma-Sannyāsa, i.e. the abandonment of actions. Such is the conveyed meaning.
"sarvādhi kaṃ jñānamudāharanti dhyānādhike jñānabhaktī parātman। karmāphalākāṅkṣamatho virāgaḥ tyāgaśca na dhyānakalāphalārhaḥ॥"
"The highest form of knowledge is said to be an intense meditation on the supreme being accompanied by knowledge and devotion. The desire for the fruits of actions, dispassion, and renunciation does not merit as reward for such a meditation."
iti ca kāṣāyaṇaśākhāyām।
- stated thus, in the Vedic branch of Kāṣāyaṇa.
vākyasāmye'pi asamarthaviṣayatvokteḥ tātparyābhāvaḥ itaratra pratīyate. dhyānādiprāptikāraṇatvācca tyāgastutiryuktā. kevaladhyānāt phalatyāgayuktaṃ dhyānaṃ adhikam. dhyānayukta tyāga eva cātroktaḥ. anyathā katham- "tyāgāt śāntiraranantaram" ityucyate. kathaṃ ca dhyānādādhikyam. tathā ca gaupavanaśākhāyām-
When dealing with sentences that are similar, that are incapable of addressing the subject, absence of intention is perceived. In the context, praise of renunciation is appropriate, as it is the cause of the attainment of meditation. Meditation accompanied by relinquishment of results is superior. Here, renunciation accompanied with meditation is indeed stated (and not as two separate disciplines). Otherwise, how is it said that "peace follows immediately after renunciation"? And how is there superiority over meditation? It is mentioned thus in the branch of Gaupavana:
"dhyānāttu kevalāt tyāgayuktaṃ tadadhikaṃ bhavet॥"
"However, through meditation alone one obtains the results; accompanied by renunciation, that becomes more."
iti।
- stated thus.
na hi tyāgamātrānantaram eva muktir bhavati। bhavati ca dhyānayuktāt। kevalatyāgas tu tirevam api bhavati। yathā "anena yukto jetā, nānyathā" ity ukte ॥12॥
Liberation is not achieved immediately after mere renunciation; it is attained when accompanied by meditation. Mere renunciation is praised, similar to the saying - "One who accompanied us is a conqueror, not otherwise."
Gīta Tātparya 12.12
'śāntiḥ' - liberation. The liberation arises from knowledge and renunciation, i.e. relinquishment of the fruits of the actions, combined with meditation.
"viṣṇoranyaṃ na smared yo vinā tatparivāratām। tadadhīnatāṃ vā'nanyayogī sa parikīrtitaḥ॥"
"He who remembers lord Vishnu alone, without his entourage, is known as an exclusive devotee."
iti ca।
-stated thus.
Antavattu phalaṁ teṣām" ityādinā anyadevatopāsanāyāḥ pūrvaṁ ninditattvāt lakṣmyāstu atisāmīpyāt viśeṣamāśaṅkya tadupāsanāviṣaya eva praśnaḥ kṛtaḥ|
"Their fruits are limited" (7.23) - by stating thus the worship of other deities was previously criticized. Suspecting a special proximity to Lakshmi, the current question was specifically about that worship.
"vaiṣṇavānyeva karmāṇi yaḥ karoti sadā naraḥ। japārcāmārjanādīni svāśramoktāni yāni ca॥
"A man who consistently engages in activities dedicated to lord Vishnu, like chanting, worship, and service as prescribed for his own ashrama, lives a life of devotion.
sa tatkarmeti vijñeyo yo'nyadevādipūjanam। kṛtvā harāvarpayati sa tu tadyogamātravān॥
He who worships other gods and offers the results to lord Hari is known to possess only "that connection" (tadyogamātravān).
tatra pūrvo viśiṣṭaḥ syādādimadhyāntataḥ smṛteḥ| avāntare ca niyamāt viṣṇoḥ taddāsatāsya yat||
There, the former is distinguished and superior, as he remembers the servitude of lord Vishnu in the beginning, middle, in the end, and also in the interval in-between.
manasā vartate'nyopi yathāśakti harismṛteḥ। pūrvoktayogyo bhavati yadi nityaṃ tadicchati। asamyag jñānino dhyānāt jñānameva viśiṣyate। jñātvā dhyānaṃ tatastasmāt tat phalecchāvivarjitam॥
A person is measured according to their ability to remember Hari in their mind. If one always desires that which is previously mentioned as suitable, they become so. For the wise, knowledge excels over improper meditation. Hence, one must understand meditation that is devoid of the desire for results.
tasmād jñānād bhaved muktiḥ tyāgād dhyānayutāt sphuṭam॥"
Therefore, liberation arises clearly from knowledge and renunciation combined with meditation."
iti ca।
-stated thus as well.
śāntiḥ muktiḥ ॥4-12॥
In the context, the word 'śāntiḥ' means liberation.
