सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्।।5.4।।
श्रीमद् भगवद्गीता
मूल श्लोकः
English Translation of Abhinavgupta's Sanskrit Commentary By Dr. S. Sankaranarayan
5.4 See Comment under 5.5
English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda
5.4 Those who say that Karma Yoga and Jnana Yoga are distinct because of the difference in results, are children, i.e., are persons with incomplete knowledge; they do not know the entire truth. The meaning is that they do not possess true knowledge, who say that Karma Yoga results in Jnana Yoga only and that Jnana Yoga alone results in the vision of the self and that the two are thus distinct because of the difference in their fruits. But on the contrary as both have only the vision of the self as the fruit, a person who is firmly set in one of them, wins that one fruit common to both. Sri Krsna further expounds the same:
English Translation By Swami Gambirananda
5.4 The fools, not the learned ones, speak of Sankhya (the path of Knowledge) and (Karma-) yoga as different. Any one who properly resorts to even one (of them) gets the result of both.
English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda
5.4 Balah, the fools; na panditah, not the learned ones; pravadanti, speak of; sankhya-yogau, Sankhya [Sankhya, i.e. monasticism, is that which is suited for sankhya, Self-iniry.] (the Path of Knowledge) and (Karma-)yoga; as prthak, different, having opposite and different results. The learned ones, the wise, however, admit one, unconflicting result. How? Any one who samyak, properly; asthitah, resorts to, i.e. follows; ekam api, even one, between the Path of Knowledge and (Karma-) yoga; vindate, gets; phalam, the result; ubhayoh, of both. For, the result of both is that Liberation itself. Therefore there is no conflict with regard to the result. Objection: After beginning the topic with the words, 'renunciation' and '(Karma-) yoga', how is it that the Lord speaks of the identity of the results of the path of Knowledge and (Karma-) yoga, which is beside the point? Reply: This defect does not arise. Although the estion was put by Arjuna merely with regard to renunciation and Karma-yoga, yet the Lord, without actually avoiding them, and by adding something special which was intended by Him, gave the answer by expressing them through other words, 'Sankhya' and '(Karma-) yoga'. Those very 'renunciation and 'Karma-yoga', when they are (respectively) associated with Knowledge and such of Its means as eanimity etc., are meant by the words 'Sankhya' and 'yoga'. This is the Lord's veiw. Therefore there is no discussion out of the context. How can the result of both be attained by the proper performance of only one? The answer is: