Knowledge only is the means of release, (as seen, from the emphatic statement.

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48. Knowledge only is the means of release, (as seen, from the emphatic statement.

“Having known Him thus, he overcomes death, and there is no way leading unto Him (to release) other than knowledge” (Sv. III. 8). From this emphatic statement, only by means of knowledge, it is clear, release is to be obtained.

49. And from the (actual) seeing (of the Lord), at scripture says.

Not only by mere knowledge derived by study, etc., but by direct perception, i.e., sight of the Lord (resulting from such knowledge), release is to be obtained, as may be seen from the Kaushika Shruti: “This perfect Lord binds down everybody with Maya (His Supreme power or will); only after having seen Him the soul obtains release, not by any other means.”

50. And on account of Shruti, etc., being stronger, there is nothing to contradict the view that release is the result of knowledge.

Emphatic and strong is the Shruti: “The king Indra having performed a hundred Ashvamedha sacrifices betook himself to the praiseworthy Brahma and reverentially said, “Neither by means of Karma (pious acts) nor by wealth nor by other means I find happiness; therefore be pleased to instruct me as to what is true.” The indication contained herein is very strong (decisive). A reason also is furnished by the text, “(Heaven) that which is not made cannot be obtained by action (which is of course productive of limited consequences)” (Ath. I. 2). “The being (soul) is subject to bondage on account of Karma, and by knowledge obtains release; hence the sages that have conquered their passions and seen the perfect Being, do not perform (the sacrificial) acts, etc.” And this statement of the glorious Krishna is full of justification; hence no conflict with other authorities. In the Gita text quoted in the beginning, viz., “By Karma only, etc.,” the emphatic particle ‘only’ has the force of excluding the absence of other means.

[That is, it has to be construed with the predicate. Then the meaning of the passage is (1) Janaka, etc., only by performing Karma (also), attained the Highest Good, (2) Janaka, etc., who were performing Karma (also), did attain the Highest Good].

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