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Slogam 12

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Bhagavad Gita Chapter 12.12

śreyo hi jñānam abhyāsāj

jñānād dhyānaḿ viśiṣyate

dhyānāt karma-phala-tyāgas

tyāgāc chāntir anantaram

Translation

If you cannot take to this practice, then engage yourself in the cultivation of knowledge. Better than knowledge, however, is meditation, and better than meditation is renunciation of the fruits of action, for by such renunciation one can attain peace of mind.

Author Name:-Sri Ramanuja

Purport

Sri Ramanuja

12.12 More than the practice of remembrance (of the Lord), which is difficult in the absence of love for the Lord, the direct knowledge of the self, arising from the contemplation of the imperishable self (Aksara), is conducive to the well-being of the self. Better than the imperfect knowledge of the self, is perfect meditation on the self, as it is more conducive to the well-being of the self. More conducive than imperfect meditation (i.e., meditation unaccompanied with renunciation), is the activity performed with renunciation of the fruits. It is only after the annihilation of sins, through the performance of works accompanied by renounciation of fruits, that peace of mind is attained. When the mind is at peace, perfect meditation on the self is possible. From meditation results the direct realisation of the self. From the direct realisation of the self results supreme devotion. It is in this way that Atmanistha or devotion to the individual self becomes useful for a person who is incapable of practising loving devotion to the Supreme Being. And for one practising the discipline for attaining the self (Jnana Yoga) without acquisition of perfect tranquillity of mind, disinterested activity (Karma Yoga), including in it meditation on the self, is the better path for the knowledge of the self. [Thus the steps are performance of works without desire for fruits, equanimity of mind, meditation on the self, self-realisation, and devotion to the Lord.] Now Sri Krsna enumerates the attributes required of one intent on performance of disinterested activity:

Author Name:-Sri Adi Shankaracharya

Purport

Sri Adi Shankaracharya

12.12 Jnanam, knowledge; [Firm conviction about the Self arrived at through Vedic texts and reasoning.] is hi, surely; sreyah, superior; -to what?-abhyasat, to practice [Practice-repeated effort to ascertain the true meaning of Vedic texts, in order to acquire knowledge.] which is not preceded by discrimination. Dhyanam, meditation, undertaken along with knowledge; visisyate, surpasses even jnanat, that knowledge. Karma-phala-tyagah, renunciation of the results of works; excels even dhyanat, meditation associated with knowledge. (‘Excels’ has to be supplied.) Tyagat, from this renunciation of the results of actions, in the way described before; [By dedicating all actions to God with the idea, ‘May God be pleased.’] santih, Peace, the cessation of transmigratory existence together with its cause; follows anantaram, immediately; not that it awaits another accasion. Should the unenlightened person engaged in works be unable to practise the disciplines enjoined earlier, then, for him has been enjoined renunciation of the results of all works as a means to Liberation. But this has not been done at the very beginning. And for this reason renunciation of the results of all works has been praised in, ‘Knowledge is surely superior to practice,’ etc. by teaching about the successive excellence. For it has been taught as being fit to be adopted by one in case he is unable to practise the disciplines already presented [Presented from verse 3 onwards.] Objection: From what similarly does the eulogy follow? Reply: In the verse, ‘When all desires clinging to one’s heart fall off’ (Ka, 2.3.14), it has been stated that Immortality results from the rejection of all desires. That is well known. And ‘all desires’ means the ‘result of all rites and duties enjoined in the Vedas and Smrtis’. From the renunciation of these, Peace surely comes immediately to the enlightened man who is steadfast in Knowledge. There is a similarity between renunciation of all desires and renunciation of the results of actions by an unenlightened person. Hence, on account of that similarity this eulogy of renunciation of the results of all actions is meant for rousing interest. As for instance, by saying that the sea was drunk up by the Brahmana Agastya, the Brahmanas of the present day are also praised owing to the similarity of Brahminhood. In this way it was been said that Karma-yoga becomes a means for Liberation,since it involves renunciaton of the rewards of works. Here, again, the Yoga consisting in the concentration of mind on God as the Cosmic Person, as also the performance of actions etc. for God, have been spoken of by assuming a difference between God and Self. In, ‘If you are unable to do even this’ (11) since it has been hinted that it (Karma-yoga) is an effect of ignorance, therefore the Lord is pointing out that Karma-yoga is not suitable for the meditator on the Immutable, who is aware of idenity (of the Self with God). The Lord is similarly pointing out the impossibility of a karma-yogin’s meditation on the Immutable. In (the verse), ‘they…attain Me alone’ (4), having declared that those who meditate on the Immutable are independent so far as the attainment of Liberation is concerned, the Lord has shown in, ‘…I become the Deliverer’ (7), that others have no independence; they are dependent on God. For, if they (the former) be considered to have become identified with God, they would be the same as the Immutable on account of (their) having realized non-difference. Consequently, speaking of them as objects of the act of deliverance will become inappropriate! And, since the Lord in surely the greatest well-wisher of Arjuna, He imparts instructions only about Karma-yoga, which involves perception of duality and is not associated with full Illumination. Also, no one who has realized his Self as God through valid means of knowledge would like subordination to another, since it involves a contradiction. Therefore, with the idea, ‘I shall speak of the group of virtues (as stated in), “He hwo is not hateful towards any creature,” etc. which are the direct means to Immortality, to those monks who meditate on the Immutable,who are steadfast in full enlightenment and have given up all desires,’ the Lord proceeds:

Author Name:-Sri Madhvacharya

Purport

Sri Madhavacharya

Knowledge is superior to performance of an activity without proper knowledge. Still better is meditation with divine knowledge rather than mere knowledge by itself. In the Abhimlan section of the Sama Veda is stated: Better is divine knowledge then mere meditation. Better is the meditation associated with divine knowledge rather then mere knowledge alone because from this comes atma tattva or realization of the soul and the Supreme peace. Along with meditation karma-phala-tyagas or renunciation of the rewards of actions, is also praised and is essential to spiritual success otherwise one would not be qualified. So divine knowledge also associated with renunciation is also recommended. But superior to even renunciation of the rewards of actions is complete equanimity to all actions. So wisdom is the determining factor for the method implemented and is naturally based on qualification and level of development. Renunciation has been expounded upon in previous chapters but now it is being elucidated as an adjunct with meditation. The Gaupavana section states: Superior to meditation without renunciation is meditation with renunciation. It is logical that the importance of renunciation should be deemed worthy of application to meditation for superior to meditation with knowledge is meditation with knowledge exhibiting renunciation of the rewards of meditation for this leads to complete equanimity regarding all actions. Otherwise it could never be possible to achieve peace of mind if one failed to renounce the desire for results and was always hankering for rewards and this is what is being affirmed by Lord Krishna. The Kashayana section states: Superior to meditation with knowledge is non-attachment to performing actions for rewards and the renunciation of the rewards of actions coupled with bhakti or exclusive devotion to the Supreme Lord. Not by renunciation alone is moksa or liberation from material existence possible neither is it possible by meditation with renunciation. It only manifests when they both are in association with bhakti to the Supreme Lord Krishna through the medium of the spiritual master from one of the four authorised sampradayas or empowered channels of disciplic succession as revealed in Vedic scriptures. Otherwise it would be like praising renunciation and meditation by themselves and that is not correct for the reality is that only by bhakti is success guaranteed. An example is that in battle soldiers fight for the kingdom and win the war but the success is deemed attributed to the efforts of the king alone, bhakti is like this.

Now begins the summation.

One who exclusively propitiates the Supreme Lord Krishna considering all other gods as merely aspects of His potencies and thus subservient to Him are known as undeviated and undistracted. Lord Krishna has already confirmed that the rewards solicited from all other gods are only temporary and not eternal because they themselves are not on the eternal platform. Here a query might arise regarding the worship of Sri Laxsmi because she is so inseparable from the Supreme Lord and now this doubt will be specially clarified. When one offers bhakti or exclusive loving devotion to the Supreme Lord by japa or chanting His holy names or by prayers, or by worship or by singing and praising His glories etc. Then it should be understood that these activities are initiated from within by Sri Laxsmi for the satisfaction of the Supreme Lord. When one firsts worships other gods and then worships the Supreme Lord it should be understood that there is an acute lack of bhakti and while pleasing to other gods is not acceptable by Sri Laxsmi for it was not performed for the satisfaction of the Supreme Lord even if one offers the Supreme Lord the complete rewards received for worshipping the demigods. The activity may be big or small but the Supreme Lord only accepts it if the intention is 100% for His exclusive satisfaction alone. So in conclusion all one’s activities should be intended as an offering to the Supreme Lord because from such activities realization dawns and renunciation of the rewards of action arises and liberation from material existence manifests and the Supreme peace is attained.

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Slogam 12

Bhagavad Gita Chapter 12.12

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