B.G 5.04 and 05

साङ्ख्ययोगौ पृथग् बालाः प्रवदन्ति न पण्डिताः। एकमप्यास्थितः सम्यग् उभयोर्विन्दते फलम् ॥४॥

Only childish speak of Sankhya and Yoga as separate disciplines, not the learned. Even by properly situating in the practices of one, the results of both disciplines are achieved.

यत् साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते। एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥५॥

The state that the followers of Sānkhya reach is also reached by the followers of Yoga. Same is the goal of Sānkhya and the Yōga, and that which the practitioner of Sānkhya sees, is also seen by the other.

Gīta Bhāshya 5.04 and 05

The paths of Sankhya and Yoga are not opposed to each other. Indeed, practicing renunciation is recommended for gaining knowledge related to the inner-self. Some of the derogatory testimonials regarding 'Action' are concerned with actions performed with desire. It is childish to think of them as two separate paths. The ultimate knowledge gained by the practitioners of Yōga is the same as that of Sānkhya.

संन्यासो हि ज्ञानान्तरङ्गत्वेन उक्तः -

Indeed, practicing renunciation is recommended for gaining knowledge related to the inner-self:

"न तस्य तत्त्वग्रहणाय साक्षात्" (भागवत ५.११.३)

"The direct comprehension of the truth is not possible (..for one who has not renounced)" (bhāgavata 5.11.3)

इत्यादौ। अतः कथं सः अवमः इत्यत आह - साङ्ख्ययोगौ इति। उभयोरपि अन्तरङ्गत्वेन अविरोधः।

- there are such testimonials. Therefore, how such a person (who thinks Yoga and Sankhya to be different) is inferior is explained by 'sāṅkhyayogau' verse. From the perspective of inner-self, both the paths are not opposed to each other.

"अग्निमुग्धो ह वै धूमतान्तः स्वं लोकं न प्रतिजानाति"

"A person enveloped by fire and covered with smoke indeed does not recognize his own realm."

"मा वः पदव्यः पितरस्मदाश्रिता या यज्ञशालासनधूमवर्त्मनाम्"

"O Father, I will not take shelter with your path of the sacrificial hall, seat, and smoke."

इत्यादि काम्यकर्मविषयम् इति भावः। ये तु अन्यथा वदन्ति ते बालाः ॥४॥

Such statements are said concerning actions with desire. Those who think otherwise are childish.

एकमपि इत्यस्य अभिप्रायमाह - यत् साङ्ख्यैः इति। योगिभिरपि ज्ञानद्वारा ज्ञानफलं प्राप्यते इत्यर्थः ॥५॥

By stating 'ekamapi', the verse 'yat sāṅkhyaiḥ' expresses the opinion that both the disciplines are the same only. The fruits of knowledge are obtained by the practitioners of Yoga as well, by gaining that knowledge only, is the meaning.

Gīta Tātparya 5.04 and 05

It is childish to think Sankhya is meant for the ascetics, and Yoga is meant for the householder. The learned oppose this view, as the same result is obtained by following either of the two paths.

बालास्तु न्यासशब्देन यत्याश्रममेव स्वीकृत्य तत्स्थानामेव साङ्ख्यशब्दोदितज्ञानाधिकारः, गृहस्थानामेव योगशब्दोदितकर्माधिकार इति मन्यन्ते। तन्न पण्डिता मन्यन्ते। कुतः? यस्मात् ज्ञानमार्गं कर्म मार्गं च सम्यक् आस्थितः उभयोरपि फलं प्राप्नोति ॥४॥

It is childish who think, the term 'Sankhya' is concerned with monkhood alone, and to consider only them to be entitled to knowledge. They associate the term 'Yoga' with the only householders, and consider them alone as entitled to action. This is not acceptable to the learned. Why? Because one who is well established, either in the path of action, or the path of knowledge, obtains the results of both.

तस्माज्ज्ञानिनां कर्माऽपि अनुष्ठेयम्। कर्मिणामपि गृहस्थानां ज्ञातव्यो भगवान्। न हि ज्ञानं विना कर्मणः सम्यगनुष्ठानं भवति।

Therefore, even the wise must practice the concerned deeds. Also, the householders must perform their actions knowing the lord. Without knowledge, it is not possible to perform the deeds properly.

"निष्कामं ज्ञानपूर्वं च निवृत्तमिह चोच्यते। निवृत्तं सेवामानस्तु ब्रह्माभ्येति सनातनम्। बुद्ध्याऽविहिंसन् पुष्पैर्वा प्रणवेन समर्चयेत्। वासुदेवात्मकं ब्रह्म मूलमन्त्रेण वा यतिः॥

"A person who engages in service, with knowledge and without expectation, is considered to be withdrawn and attains the eternal supreme lord. The ascetic monk should worship lord Vasudeva with the root mantra, the sacred syllable "Om", and also flowers, without causing harm.

मुक्तिरस्तीति नियमो ब्रह्मदृग् यस्य विद्यते। तस्याप्यानन्दवृद्धिः स्यात् वैष्णवं कर्म कुर्वतः॥

It is a rule that the liberation happens to him who sees the supreme lord, the Brahman. The bliss of such a devotee for lord Vishnu further increases by performing rightful actions.

कर्म ब्रह्मदृशा हीनं न मुख्यमिति कीर्तितम्। तस्मात् कर्मेति तत्प्राहुः यत्कृतं ब्रह्मदर्शिना॥

Thus, deeds performed by those without direct perception of Brahman are considered as not primary, while the actions performed by those who have the direct perception of Brahman are said to be 'karma', i.e. rightful actions or deeds.

एतस्मात् न्यासिनां लोकं संयान्ति गृहिणोऽपि हि। ज्ञानमार्गः कर्ममार्ग इति भेदस्ततो न हि। तस्मादाश्रमभेदोऽयं कर्मसङ्कोचसम्भवः॥"

Indeed, householders also attain the same world reached by the renunciate, and there is no difference between the path of knowledge and the path of action. Difference is only in terms of the reduction of duties, with the distinction in stages of life (, i.e. between a householder and an ascetic).

इति व्यासस्मृतेः ॥५॥

- sates the Vyasa smruti testimonial.