Verse number 12. śreyo hi jñānam abhyāsāj jñānād dhyānaṁ viśiṣyate | dhyānāt karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → Knowledge is much better than practice. Meditation is especially better than knowledge. Even better than meditation is the renunciation of the fruits of action. Because peace is attained immediately after renunciation. In the eighth verse, with the verse 'mayy eva mana ādhatsva', God showed to offer the mind and intellect to Him. That is, He showed to keep the focus on the form of God continuously like a stream of oil. If that remembrance is not filled with love, but is merely an exercise of the internal conscience or is dry and forced, then indeed, continuous remembrance does not become possible. Because it is the natural disposition of the mind that no one can uproot it from what it loves intensely, and no one can restrain it where it does not like to be. Therefore, instead of such incomplete remembrance, God said to practice focusing on the murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → The meaning in this is that when one becomes unqualified or incapable in one method, to dispel the grief in the seeker's heart and to increase enthusiasm by giving a suitable means to that seeker, He shows a closely similar method. That method is easy and simple according to the seeker's qualification and capability. Praising it thus, God is propounding the next method. Sreyohi. If any method is practiced properly, that also becomes beneficial. Here, God has shown the subsequent method to be more beneficial, more welfare-conferring, than the previous method. Its meaning is that it is more beneficial in comparison to an unqualified person becoming qualified. It is not that the method is greater or superior; all methods have the same fruit. 'mām āptum icchasi' Huh? mām āptum icchasi. If you desire to attain Me, then I am the sole fruit of all of them. So it depends on the state of the qualified seeker. It is better. What is good for us in that? One must decide that for oneself. The means of God, the means to attain God, are indeed many. But in what do I find more peace? What should I do so that my love for God increases more, and God becomes closer? If one acts after thinking thus, the fruit comes quickly. Here, God has shown the subsequent method to be more beneficial, more welfare-conferring, than the previous method; its meaning is that it is more beneficial in comparison to an unqualified person becoming qualified. In the Gita, God called selfless karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → First of all, this is a world of action. After coming to this world, no jiva can remain without performing action. Call it his compulsion or bondage, whatever you call it, that is what it is. Therefore, God arranged such an easy method in it, so that he performs action and that action becomes a form of worship of God. It becomes a form of devotion to God. Therefore, this method is called superior to all from the perspective of the Gita. That selfless service-yoga is performed. Performing action is indeed the natural disposition of the jiva. Not only that, he cannot remain without performing action. Then how can he be uprooted from action? And to uproot him is against his nature. And if he worships God through action, then it is favorable to his nature. From that perspective, karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → It does not mean that other means are wrong or that other means do not exist; there is nothing like that. But for this jiva, and that too based on the age, this method is better than all. The sustenance of one's nature must happen, right? If you completely stop our nature, how to manage? Those natural tendencies must be sustained. We will remove them slowly. Its meaning is that it is more beneficial in comparison to an unqualified person becoming qualified. Among the four or all methods, superiority over one another in attaining the fruit does not seem to be the case here. Not particularly in attainment. The difficulty or simplicity in the means is from the seeker's perspective, not from the perspective of the fruit. Among the four or all methods, superiority over one another in attaining the fruit does not seem to be the case here. Because God's intention is to make Himself attained through all methods, to grant His attainment. One must decide for oneself, for one's life, that 'this is the means, this is the method for us to please Maharaj.' One should act accordingly. Otherwise, if others nearby are doing something else, then this person wavers. That 'this person gets more respect.' If one person is serving in the kitchen and another is delivering a discourse, then garlands are offered in the discourse; if someone is making rotis in the kitchen, who comes to garland him? Even if someone comes, he is told to stay outside. So he feels, 'My goodness, this service of being garlanded, the service that gets garlands is indeed this one.' So his mind wavers. Thus, the goal of attaining liberation is lost, and the desire for being garlanded takes over. So he gets diverted. When they had come, they would have decided in their minds that 'we want Maharaj to be pleased.' They would have decided something good indeed; no one would have decided anything inferior. But then, seeing all this, such things happen. So if one has decided from the beginning that 'my liberation will happen this way, in this manner I can please Maharaj,' based on what? If one has decided based on one's limitations and one's strength, then he will not face any problem. He attains the same liberation as the other. Maharaj said, 'Even if he just lies there, if his attainment becomes equal to the other's, then what?' He said so. That means he attains the same liberation. But if he becomes restless, then it will not happen. Restless, meaning seeing others and becoming restless—'he does this, so he has this, I have this'—if he becomes restless like that, then it will not happen. AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details