B.G 5.04 and 05

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

sāṅkhyayogau pr̥thag bālāḥ pravadanti na paṇḍitāḥ। ekamapyāsthitaḥ samyag ubhayorvindate phalam ॥4॥

[साङ्ख्य योगौ पृथग् बालाः प्रवदन्ति न पण्डिताः। एकम् अपि आस्थितः सम्यगक् उभयोः विन्दते फलम्॥
sāṅkhya yogau = Sankhya and Yoga; pr̥thag = are separate; bālāḥ = childish; pravadanti = say or speak; na paṇḍitāḥ = not learned;। ekam = one/same; api = even; āsthitaḥ = situated in / steady i the practice of; samyagak = properly; ubhayoḥ = of both; vindate = achieves; phalam = result;]

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॥

yat sāṅkhyaiḥ prāpyate sthānaṁ tadyogairapi gamyate। ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati ॥5॥

[यत् साङ्ख्यैः प्राप्यते स्थानं तत् योगैः अपि गम्यते। एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति॥
yat = which; sāṅkhyaiḥ = the followers of Sankhya; prāpyate = attain; sthānaṁ = state; tat = that; yogaiḥ = the followers of Yoga; api = even; gamyate = is reached;। ekaṁ = same / one only; sāṅkhyaṁ = the Sankhya; ca = and; yogaṁ = Yoga; ca = and; yaḥ = which he; paśyati = sees; sa = that he; paśyati = sees;]

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 -

saṁnyāso hi jñānāntaraṅgatvena uktaḥ -

[saṁnyāso = renunciation; hi = indeed; jñānāntaraṅgatvena = knowledge concerning the internal self; uktaḥ = recommended for;]

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

"न तस्य तत्त्वग्रहणाय साक्षात्" (भागवत ५.११.३)

"na tasya tattvagrahaṇāya sākṣāt" (bhāgavata 5.11.3)

["na = not; tasya = for him; tattvagrahaṇāya = the comprehension of the truth; sākṣāt = directly"]

"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।

ityādau। ataḥ kathaṁ saḥ avamaḥ ityata āha - sāṅkhyayogau iti। ubhayorapi antaraṅgatvena avirodhaḥ।

[ityādau = there are such statements;। ataḥ = therefore; kathaṁ saḥ avamaḥ = how is he inferior?; ityata āha = is explained; - sāṅkhyayogau iti = by 'sāṅkhyayogau' verse;। ubhayorapi = both the paths; antaraṅgatvena = from the perspective of inner-self; avirodhaḥ = there is no opposition;।]

- 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"

"agnimugdho ha vai dhūmatāntaḥ svaṁ lokaṁ na pratijānāti"

[agnimugdho = enveloped by fire; ha = indeed; vai = certainly; dhūmatāntaḥ = covered by smoke; svaṁ = own; lokaṁ = realm; na = not; pratijānāti = recognize;]

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

"मा वः पदव्यः पितरस्मदाश्रिता या यज्ञशालासनधूमवर्त्मनाम्"

"mā vaḥ padavyaḥ pitarasmadāśritā yā yajñaśālāsanadhūmavartmanām"

[mā = not; vaḥ = your; padavyaḥ = the path; pitarasmadāśritā = O father, that you take shelter with; yā = which; yajñaśālāsanadhūmavartmanām = In the path of the sacrificial hall, seat, and smoke;]

"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॥

ityādi kāmyakarmaviṣayam iti bhāvaḥ। ye tu anyathā vadanti te bālāḥ ॥4॥

[ityādi = etcetera, and so on; kāmyakarmaviṣayam = are spoken regarding actions with desire; iti = is; bhāvaḥ = the interpretation;। ye = those who; tu = however; anyathā = otherwise; vadanti = speak; te = they; bālāḥ = are childish;]

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॥

ekamapi ityasya abhiprāyamāha - yat sāṅkhyaiḥ iti। yogibhirapi jñānadvārā jñānaphalaṁ prāpyate ityarthaḥ ॥5॥

[ekamapi = 'ekamapi', i.e. it is the same only; ityasya = thus it is; abhiprāyamāha = opinion, it is said; yat sāṅkhyaiḥ = by 'yat sāṅkhyaiḥ'; iti = verse;। yogibhirapi = even by the practitioners of Yoga; jñānadvārā = through the gateway of knowledg; jñānaphalaṁ = the fruit of knowledge; prāpyate = is attained; ityarthaḥ = this is the meaning; ]

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॥

bālāstu nyāsaśabdena yatyāśramameva svīkr̥tya tatsthānāmeva sāṅkhyaśabdoditajñānādhikāraḥ, gr̥hasthānāmeva yogaśabdoditakarmādhikāra iti manyante। tanna paṇḍitā manyante। kutaḥ? yasmāt jñānamārgaṁ karma mārgaṁ ca samyak āsthitaḥ ubhayorapi phalaṁ prāpnoti ॥4॥

[bālāstu = but fools; nyāsaśabdena = by the term 'renunciation'; yatyāśramameva = it only as monkhood; svīkr̥tya = accepting; tatsthānāmeva = those positions, only; sāṅkhyaśabdoditajñānādhikāraḥ = 'sankhya' is meant for those entitled for knowledge; gr̥hasthānāmeva = householders, only; yogaśabdoditakarmādhikāra = are entitled for 'actions', conveyed by the word 'Yoga'; iti = thus; manyante = they think;। tanna = this is not; paṇḍitā = what the learned; manyante = accept;। kutaḥ? = Why?; yasmāt = because; jñānamārgaṁ = path of knowledge; karma mārgaṁ = path of action; ca = and; samyak = properly; āsthitaḥ = established; ubhayorapi = of both the paths, even; phalaṁ = results; prāpnoti = obtaines;]

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।

tasmājjñānināṁ karmā'pi anuṣṭheyam। karmiṇāmapi gr̥hasthānāṁ jñātavyo bhagavān। na hi jñānaṁ vinā karmaṇaḥ samyaganuṣṭhānaṁ bhavati।

[tasmājjñānināṁ = therefore, even the wise; karmā'pi = concerned deeds; anuṣṭheyam = must practice;। karmiṇāmapi = of the performers of actions, also; gr̥hasthānāṁ = of householders; jñātavyo = should be known; bhagavān = the Lord;। na = not; hi = indeed; jñānaṁ = knowledge; vinā = without; karmaṇaḥ = of action; samyaganuṣṭhānaṁ = proper practice; bhavati = becomes possible;।]

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॥

"niṣkāmaṁ jñānapūrvaṁ ca nivr̥ttamiha cocyate। nivr̥ttaṁ sevāmānastu brahmābhyeti sanātanam। buddhyā'vihiṁsan puṣpairvā praṇavena samarcayet। vāsudevātmakaṁ brahma mūlamantreṇa vā yatiḥ॥

["niṣkāmaṁ = without expectation; jñānapūrvaṁ = with knowledge; ca = and; nivr̥ttamiha = is withdrawal; cocyate = and, it is said;। nivr̥ttaṁ = having withdrawn; sevāmānastu = but, engaged in service; brahmābhyeti = attains the supreme lord; sanātanam = the ternal;। buddhyā'vihiṁsan = with understanding, without causing harm; puṣpairvā = with flowers, even;praṇavena = with the sacred syllable "Om"; samarcayet = one should worship;। vāsudevātmakaṁ = the essence of lord Vasudeva; brahma = the supreme reality; mūlamantreṇa = with the root mantra; vā = or/even; yatiḥ = the ascetic monk;]

"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॥

muktirastīti niyamo brahmadr̥g yasya vidyate। tasyāpyānandavr̥ddhiḥ syāt vaiṣṇavaṁ karma kurvataḥ॥

[muktirastīti = liberation, happens, thus; niyamo = is the rule; brahmadr̥g = one who sees Brahman; yasya = who; vidyate = exists/ opined;। tasyāpyānandavr̥ddhiḥ = his, also, increase in bliss; syāt = happens; vaiṣṇavaṁ = of the devotee of lord Vishnu; karma = rightful actions; kurvataḥ = performing;]

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॥

karma brahmadr̥śā hīnaṁ na mukhyamiti kīrtitam। tasmāt karmeti tatprāhuḥ yatkr̥taṁ brahmadarśinā॥

[karma = the deeds; brahmadr̥śā = by one who sees Brahman; hīnaṁ = without; na = not; mukhyamiti = primary or main, thus; kīrtitam = is said;। tasmāt = therefore; karmeti = as karma; tatprāhuḥ = that, they called; yatkr̥taṁ = which done; brahmadarśinā = by those who sees Brahman;]

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॥"

etasmāt nyāsināṁ lokaṁ saṁyānti gr̥hiṇo'pi hi। jñānamārgaḥ karmamārga iti bhedastato na hi। tasmādāśramabhedo'yaṁ karmasaṅkocasambhavaḥ॥"

[etasmāt = therefore only; nyāsināṁ = of renunciants; lokaṁ = the world; saṁyānti = attain; gr̥hiṇo'pi = householder, also; hi= indeed;। jñānamārgaḥ = the path of knowledge; karmamārga = the path of action; iti = thus; bhedastato = distinction / difference; na = not; hi = indeed;। tasmādāśramabhedo'yaṁ = therefore, this, difference in stages of life; karmasaṅkocasambhavaḥ = reduction of deeds is possible;॥"]

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॥

iti vyāsasmr̥teḥ ॥5॥

[iti vyāsasmr̥teḥ = sates the Vyasa smruti testimonial.]

- sates the Vyasa smruti testimonial.