He says even conduct is action—meaning: one should perform actions along with actions. By action one may attain knowledge, or not; the knowledges of those celebrated (like Bharata) are well known. Here also the capacity of action to lead to knowledge is affirmed—those with discrimination hold this. There is no other path. Other means do not contradict the doorway of knowledge. Where pilgrimage etc. are declared means to liberation, liberation is by Brahma‑knowledge; the pardon associated with bathing at the pilgrimage is praised. Yet sometimes liberation is declared as attainable by mere bathing (Prayāga, Gomati, proximity to Kṛṣṇa, etc.)—there the removal of sins is praised. Even there, however, only Brahma‑knowledge is truly called the means to liberation; otherwise liberation without knowledge is utterly impossible. From places like Prayāga the liberation is indeed said to be via knowledge. Pilgrimage‑praising statements do not overthrow the rule of knowledge; similar to how a king’s servant is praised, yet the king remains supreme. The Lord’s words about pilgrimages and actions may be by way of praise to attract devotees, or to remove ignorance. Liberation is by direct knowledge; action is its instrument.