श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते ।
ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ।। १२.१२ ।।

śreyo hi jñānam-abhyāsāj-jñānād-dhyānaṁ viśiṣyate |
dhyānāt-karma-phala-tyāgas-tyāgāc-chāntir-anantaram || 12.12 ||

Knowledge and Meditation – the core of devotion

Having said this much about the different levels and degrees of devotional practices and their feasibility, Krishna pronounces a comparative assessment about the whole matter:

Knowledge is surely better than practices, and meditative introspection is superior to mere knowledge. From such reflective meditation, results renunciation of the internal results of action, and from that follows peace or contentment.

Practice in any field has great importance and effects. But in the field of devotion, aacaaras, namely formalities and practices are far below vicara, dedicated introspection or reflective recession (dhyana). The plight of Arjuna himself reveals this. It is not that he was not an austere person. The deficiency was that he was not given to reflection – reflecting upon values, enrichment and also the goal of life. That is why even after thirteen years of severe austerities, he crumbled in Kurukshetra, just when he was in front of Bheeshma, Drona and the rest, as if he did not expect them to fight against him!

What was there new at all in their participation in the fateful war? Arjuna’s debility was sheerly the lack of proper insight, wisdom, which calls for sufficient reflection and sense of enquiry. In such a context, Krishna’s words become amply meaningful and relevant. In fact, all devotees and seekers should imbibe what Krishna says with extra attention.

Krishna rates jnana (wisdom) as superior to mere practice. True devotional life thrives on a variety of practices and ceremonies. They are believed to carry a substantial measure of sanctity too. But the truth is that in all of them, employment of senses – oral or actional – plays the major part. Action is an outward expression, whereas wisdom is an inward dawning or fruition.

How far any religious practice is able to generate true wisdom, is the crucial question to evaluate its real merit. Did not Krishna say that all actions have their finale or consummation in jnana, wisdom (4.33)? Of all yajnas, jnana-yajna – not dravya-yajna – is superior and most fruitful, he said. Gaining knowledge, the degree to which any act or practice engenders knowledge, is the true criterion in evaluating devotional life.

While the cow eats fodder and other concentrates, does the animal ever know the relative merits of what it takes? The animal obviously does not have any idea of nourishment and the value of each item of its food. But, a man knows and is also taught about the need and quality of nourishment and the value each item of food contains in this regard. To do something does not mean to know all about what is done. Knowledge calls for distinct efforts.

People who are devoted to God are not able to make their devotion wholesome and fulfilling, only because they fail to know well what their devotion and the object of devotion mean and imply. If only the comprehensive nature of the Supreme is brought home or comprehended by devotees, they cannot but become exclusive and wholesome in their devotional attunement. To enter the human core and bring about qualitative change or improvement, knowledge alone is effective. It is indispensable.

Krishna’s evaluation or assessment, thus, is that knowledge and the effort to gain it is better than any kind of practice. No practice is worthy unless it conduces to emergence of knowledge in the practitioner.

Vajasravas of Kathopanishad did an elaborate yaga, and the son, Nachiketas, found that the holy sacrifice was being vitiated by his father because of disharmonious and improper attitude. While the performer continued to foster the harmful tendencies, looking at the whole performance, Nachiketas felt greatly concerned. This led to the son’s illumination and the father’s degeneration. What better example is needed to show clearly that true knowledge is far more effective than mere ritualistic or ceremonial indulgence?

The knowledge Krishna refers to, is the spiritual knowledge, the one relating to the Subject within oneself, which is noted for its sublimating and elevating effect. Any subjective, inner effect can be expected only by rumination or introspection. And that is why Krishna holds meditation to be even greater than mere scholarly knowledge which is generally a derivative of intelligence. By meditation alone, the seeker has a chance to know the mind, its vagaries and dross, and to strive to redress these. A person averse to meditation – no matter whether he is a devotee or not – cannot grow spiritually.

The first half of the statement thus means: Knowledge is superior to practice, and greater than knowledge is meditation. In the second half too, the message conveyed is dhyanat karmaphala-tyagah: From assiduous meditation alone, the seeker will be able to be free from the bondage of the karma-phala. Meditation will instill purity to his mind, and that in turn will bestow contentment and peace.

Dhyanat means: “from meditation”. To instill the spirit and content of renunciation, the seeker has to be enriched and empowered by meditation and its benefits. The fallacy of fostering the twin-attitude of desirable and undesirable, happiness and unhappiness will be clearly sensed by the meditative mind. That in turn will give the seeker untold strength to take to any activity wholeheartedly, disregarding what it may fetch in the form of objective result. In acting itself, he finds sufficient joy. He does not carry any risk, indecision or fear about actions or their place and purpose in life.

Assiduous introspection on human life, the nature of objects, their ultimate place in our mind is an essential corollary of spiritual life, and hence devotional life too. Krishna concludes the sequence by stating, “tyagat santih anantaram”, meaning, peacefulness results from such renunciation. The divisive outlook instantly brings strong preference and prejudice, likes and dislikes, leading to all kinds of agitation and distraction.

The question before the seeker is quite conclusive: Do the objects and their impact overpower him, or will his mind overwhelm all kinds of inputs from objects and get enriched and empowered constantly?

The point to be understood is that though Krishna elucidates the path of devotion, he makes it an occasion to lead the devotee to grow inwardly and imbibe expansion. Devotional sadhana may appear to revolve around the Supreme, but in reality it is revolving round the devotee’s inner being itself. If this primary message is understood and acted upon, how great the benefits will be!

Krishna has completed his dissertation on devotion and devotional sadhana. What he states further is a description of who are the best of devotees whom he would like most, thereby giving a practical insight into the character and interactions of devotees.