Ignorance precedes practice; through practice knowledge becomes predominant. Pure knowledge is sāṅjana (cognitive awareness); meditation is sāṅjña (the meditative apprehension). Thus in the Anabhiṃlāna branch of the Sāma Veda: 'By mere constant practice comes knowledge; with it comes meditation; from meditation comes immediate realisation; from that follows peace.' From meditation there is also relinquishment of the fruits of action — this is praise. Otherwise how could one be said incapable? Hence, after renunciation of actions, karma-yoga is spoken of as superior. In the Kaśāyaṇa branch: 'Supreme is meditation; greater than meditation is knowledge, devotion, and the supreme Lord; desiring the fruits of action or dispassion or renunciation are not to be equated with the fruits of knowledge.' Where statements appear to be equivalent yet assert incapacity, the intended sense is absence of parity in context. Since meditation is the cause of attainment, praise is attached to renunciation. Meditation alone, coupled with relinquishing fruit, is superior. Here 'renunciation united with meditation' is meant. Otherwise how could immediate peace follow renunciation? How could meditation be superior? In the Gautama branch: 'From meditation alone, when combined with renunciation, greater (result) arises.' Liberation does not occur from renunciation alone; it follows when renunciation is joined with meditation. Renunciation by itself also yields a result, but not liberation. 'By whom, then, is one thus joined and conquered?' — 'No other way,' is the reply.