Bhashya
विज्ञानं वाव ध्यानाद्भूयः ।विज्ञानं शास्त्रार्थविषयं ज्ञानंतस्य ध्यानकारणत्वात् ध्यानाद्भूयस्त्वम् ।कथं च तस्यभूयस्त्वमिति, आह — विज्ञानेन वै ऋग्वेदं विजानातिअयम्ऋग्वेद इति प्रमाणतया यस्यार्थज्ञानं ध्यानकारणम् ।तथा यजुर्वेदमित्यादि ।किंच पश्वादींश्च धर्माधर्मौ शास्त्रसिद्धौ साध्वसाधुनी लोकतः स्मार्ते वा दृष्टविषयं च सर्वं विज्ञानेनैव विजानातीत्यर्थः ।तस्माद्युक्तं ध्यानाद्विज्ञानस्य भूयस्त्वम् ।अतो विज्ञानमुपास्स्वेति ॥
In plain words
Understanding is indeed greater than meditation. Understanding is knowledge of scriptural meaning; because it is the cause of meditation, it is superior to it. And how is it superior? The text states: through understanding one recognizes the Rigveda as the Rigveda, ascertaining its meaning which then inspires meditation. Similarly with the Yajurveda and the rest. Furthermore, animals, merit and demerit established by scripture, good and evil known from worldly experience or tradition, and all perceptible things—one comes to know all these exclusively through understanding. Therefore, it is entirely fitting that understanding is greater than meditation. Hence, meditate upon understanding.
Close to the Sanskrit
Understanding indeed is greater than meditation. Understanding is knowledge concerning the meaning of scriptures, because it is the cause of meditation, therefore its greaterness. And how is its greaterness? It says: through understanding verily one knows the Rigveda, this is the Rigveda, as a valid means whose comprehension of meaning is the cause of meditation. And similarly the Yajurveda and so forth. Furthermore, animals and virtue and unrighteousness established by scripture, good and bad from the world or from tradition, and perceivable objects—all one knows solely through understanding, such is the meaning. Therefore the greaterness of understanding over meditation is appropriate. Hence meditate upon understanding.