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यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते।

एकं सांख्यं च योगं च यः पश्यति स पश्यति।।5.5।।
 

Sanskrit Commentary By Sri Shankaracharya

।।5.5।। यत् सांख्यैः ज्ञाननिष्ठैः संन्यासिभिः प्राप्यते स्थानं मोक्षाख्यम् तत् योगैरपि ज्ञानप्राप्त्युपायत्वेन ईश्वरे समर्प्य कर्माणि आत्मनः फलम् अनभिसंधाय अनुतिष्ठन्ति ये ते योगाः योगिनः तैरपि परमार्थज्ञानसंन्यासप्राप्तिद्वारेण गम्यते इत्यभिप्रायः। अतः एकं साख्यं च योगं च यः पश्यति फलैकत्वात् स सम्यक् पश्यतीत्यर्थः।।एवं तर्हि योगात् संन्यास एव विशिष्यते कथं तर्हि इदमुक्तम् तयोस्तु कर्मसंन्यासात् कर्मयोगो विशिष्यते (गीता 5.2) इति श्रृणु तत्र कारणम् त्वया पृष्टं केवलं कर्मसंन्यासं कर्मयोगं च अभिप्रेत्य तयोः अन्यतरः कः श्रेयान् इति। तदनुरूपं प्रतिवचनं मया उक्तं कर्मसंन्यासात् कर्मयोगः विशिष्यते इति ज्ञानम् अनपेक्ष्य। ज्ञानापेक्षस्तु संन्यासः सांख्यमिति मया अभिप्रेतः। परमार्थयोगश्च स एव। यस्तु कर्मयोगः वैदिकः स च तादर्थ्यात् योगः संन्यास इति च उपचर्यते। कथं तादर्थ्यम् इति उच्यते

English Translation By Swami Gambirananda

5.5 The State [Sthana (State) is used in the derivative sense of 'the place in which one remains established, and from which one does not become relegated'.] that is reached by the Sankhyas, that is reached by the yogis as well. He sees who sees Sankhya and yoga as one.

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda

5.5 Sthanam, the State called Liberation; yat prapyate, that is reached; sankhyaih, by the Sankhyas, by the monks steadfast in Knowledge; tat prapyate, that is reached; yogaih, by the yogis; api, as well. The yogis are those who, as a means to the attainment of Knowledge, undertake actions by dedicating them to God without seeking any result for themselves. The purport is that, by them also that Stated is reached through the process of aciring monasticism which is a result of the knowledge of the supreme Reality. Therefore, sah, he; pasyati, sees truly; yah, who; pasyati, sees; Sankhya and yoga as ekam, one, because of the identity of their results. This is the meaning. Objection: If this be so, then monasticism itself excels yoga! Why, then, is it said, 'Among the two, Karma-yoga, however, excels renunciation of actions'? Reply: Hear the reason for this: Having is veiw the mere giving up of actions and Karma-yoga, your estion was as to which one was better of the two. My answer was accordingly given that Karma-yoga excels renunciation of actions (resorted to) without Knowledge is Sankhya. This is what was meant by me. And that is indeed yoga in the highest sense. However, that which is the Vedic Karma-yoga is figuratively spoken of as yoga and renunciation since it leads to it (supreme Knowledge). How does it lead to that? The answer is: