Bhashya
उच्यते-- स्वाभाविकस्य आत्मन्यक्रियेऽध्यारोपितस्य कर्त्रादिकारकक्रियाफलभेदविज्ञानस्य निवर्तकमद्वैतविज्ञानम्, रज्ज्वादाविव सर्पाद्यध्यारोप लक्षणज्ञानस्य रज्ज्वादिखरूपनिश्चय प्रकाशिनिमित्त, उपासन तु यथाशास्त्रसमर्थित किञ्चिदालम्बनमुपादाय तस्मिन्समानचित्तवृत्तिसन्तानकरण तद्विलक्षणप्रत्ययान्तरितम्-- इति विशेष ।तान्येतान्युपासनानि सत्त्वशुद्धिकरत्वेन वस्तुतत्त्वावभासकत्वात् अद्वैतज्ञानोपकारकाणि, आलम्बनविषयत्वात् सुखसाध्यानि च--इति पूर्वमुपन्यस्यन्ते ।तत्र कर्माभ्यासस्य दृढीकृतत्वात् कर्मपरित्यागेनो-
In plain words
Non-dual insight is what brings to an end the false projection of doership and agency onto the actionless Self—just as recognizing a rope for what it is dissolves the illusion of a snake. Meditation, on the other hand, takes a scriptural support and holds the mind in a steady, unbroken stream of similar thoughts, distinct from ordinary fluctuations. This is the difference. These meditations purify the inner organ and help reveal the truth, making non-dual realization easier to reach because they rely on a concrete focus. Because the habit of ritual action is so deeply ingrained, abandoning action entirely...
Close to the Sanskrit
It is spoken: non-dual knowledge is the sublater of the cognition of the difference of doer and other karakas, which is superimposed upon the natural, actionless Self, just like the knowledge determining the true nature of a rope removes the superimposition of a serpent and the like; whereas meditation, taking up some support sustained according to scripture, is the making of a continuous stream of identical mental states upon that, interspersed with different cognitions—this is the distinction. Those very meditations are previously presented as being helpful to non-dual knowledge because they purify the mind and manifest the truth of reality, and as being easily accomplished because they have a support as their object. There, because the practice of action is firmly established, by abandoning action...