The sacrifice of knowledge is better than the sacrifice of substance, the sacrifice accomplished by the means that is substance, O scorcher of foes. A sacrifice made of substance gives rise to a fruit; the sacrifice of knowledge gives rise to no fruit, and so it is better, more to be praised. Why? Because all action, the whole of it, without remainder, O Pārtha, is completed, is contained, in knowledge, the means to liberation, which stands like the flood of water spreading on every side; so the scripture, 'as the lesser throws fall in to one who has won with the winning throw, so whatever good the creatures do comes to him who knows what he knows' (Chāndogya 4.1.4). By what means, then, is that distinguished knowledge gained? He says.

In action of this twofold form, the knowledge-made part is better than the substance-made part. For all action, and everything else to be taken up, finds its completion in knowledge. So knowledge, which is the thing to be attained by all means, is practised as included within action; for knowledge, being thus practised, comes by stages to the state of being attained.

This is a brief sub-gloss. For a fuller reading of this verse, see Madhusūdana, Śaṅkara, or Rāmānuja above.

It includes the whole, with worship and the other limbs. The sense is that its fruit is just knowledge.