B.G 5.04 and 05

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

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.

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

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.

saṁnyāso hi jñānāntaraṅgatvena uktaḥ -

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

"na tasya tattvagrahaṇāya sākṣāt" (bhāgavata 5.11.3)

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

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

- 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.

"agnimugdho ha vai dhūmatāntaḥ svaṁ lokaṁ na pratijānāti"

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

"mā vaḥ padavyaḥ pitarasmadāśritā yā yajñaśālāsanadhūmavartmanām"

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

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

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

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

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.

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॥

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.

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

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.

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

"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.

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

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.

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

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.

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

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).

iti vyāsasmr̥teḥ ॥5॥

- sates the Vyasa smruti testimonial.