विज्ञानं वाव ध्यानाद्भूयः विज्ञानेन वा ऋग्वेदं विजानाति यजुर्वेदं सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यंराशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्यांसर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवांश्च मनुष्यांश्च पशूंश्च वयांसि च तृणवनस्पतीञ्छ्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं चान्नं च रसं चेमं च लोकममुं च विज्ञानेनैव विजानाति विज्ञानमुपास्स्वेति ॥ ७.७.१ ॥
In plain words
"Understanding is greater than meditation. By understanding a man knows the Ṛgveda, the Yajurveda, the Sāmaveda, the hymns of the Atharvans as the fourth, story and ancient lore as the fifth, the Veda of the Vedas, the rites for the fathers, the science of numbers, the lore of portents, logic, the rules of conduct, the science of the gods, the science of Brahman, the science of spirits, the science of rule, the science of the stars, the science of serpents and celestial beings; and the sky and the earth, the wind and space, the waters and heat, the gods and men, cattle and birds, grasses and trees, wild beasts down to worms and insects and ants; what is right and what is wrong, what is true and what is false, what is good and what is not good, what is pleasing to the heart and what is not; food and savour, this world and that world. By understanding alone does he know them. Worship understanding."
The commentators
Chāndogyopaniṣadbhāṣyam· bhāṣya
विज्ञानं वाव ध्यानाद्भूयः । विज्ञानं शास्त्रार्थविषयं ज्ञानं तस्य ध्यानकारणत्वात् ध्यानाद्भूयस्त्वम् । कथं च तस्य भूयस्त्वमिति, आह — विज्ञानेन वै ऋग्वेदं विजानाति अयम्ऋग्वेद 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.