It is seen, viz in Scripture, that those who knew Brahman busied themselves chiefly with sacrifices.—Asvapati Kaikeya had a deep knowledge of the Self; but when three Rishis had come to him to receive instruction regarding the Self, he told them 'I am about, to perform a sacrifice, Sirs' (Ch. Up. V, II). Similarly we learn from Smriti that Janaka and other princes deeply versed in the knowledge of Brahman applied themselves to sacrificial works, 'By works only Janaka and others attained to perfection'; 'He also, well founded in knowledge, offered many sacrifices.' And this fact—that those who know Brahman apply themselves to works chiefly—shows that knowledge (or meditation) has no independent value, but serves to set forth the true nature of the active Self, and thus is subordinate to work.—An even more direct proof is set forth in the next Sûtra.
4. On account of direct scriptural statement.
Scripture itself directly declares knowledge to be subordinate to works, 'whatever he does with knowledge, with faith, with the Upanishad, that is more vigorous'. Nor can it be said that this text refers, on the ground of leading subject-matter (prakarana), to the Udgîtha only; for direct scriptural statement (suti) is stronger than subject-matter, and the words 'whatever he does with knowledge' clearly refer to knowledge in general.
5. On account of the taking hold together.
The text 'then both knowledge and work take hold of him' (Bri. Up. IV, 4, 2) shows that knowledge and work go together, and this going together is possible only if, in the manner stated, knowledge is subordinate to work.
6. On account of injunction for such a one.
That knowledge is subordinate to works follows therefrom also that works are enjoined on him only who possesses knowledge. For texts such as 'He who has learnt the Veda from a family of teachers,' &c. (Ch. Up. VIII, 15), enjoin works on him only who has mastered the sacred texts so as fully to understand their meaning—for this is the sense of the term 'learning' (adhyayana). Hence the knowledge of Brahman also is enjoined with a view to works only: it has no independent result of its own.
7. On account of definite rule.
Another argument for our conclusion is that the text 'Doing works here let a man desire to live a hundred years,' &c. (Is. Up. II), expressly enjoins lifelong works on him who knows the Self. The general conclusion, therefore, is that knowledge (meditation) is merely auxiliary to works. Of this view the next Sûtra finally disposes.
8. But on account of the teaching of the different one, Badarâyana's (view is valid); as this is seen.