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Slogam 4

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Bhagavad Gita Chapter 5.4

sāńkhya-yogau pṛthag bālāḥ

pravadanti na paṇḍitāḥ

ekam apy āsthitaḥ samyag

ubhayor vindate phalam

Translation

Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.

Author Name:-Sri Ramanuja

Purport

Sri Ramanuja

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:

Author Name:-Sri Adi Shankaracharya

Purport

Sri Adi Shankaracharya

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-inquiry.] (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 question 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 equanimity 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:

Author Name:-Sri Madhvacharya

Purport

Sri Madhavacharya

Renunciation is certainly essential for the acquisition of spiritual wisdom which has been stated in Vedic scriptures as being impossible to acquire for one who is unable to relinquish enjoying the objects of the senses. If this is the case then how can it be assumed that renunciation is inferior to karma yoga or prescribed Vedic activities. Therefore Lord Krishna is explaining that both are inherent in each other and not contradictory. One who observes a yagna or offerings of worship to propitiate the Supreme Lord and experiencing the smoke arising from the ghee and seed grains offered to the fire reflects that the yagna is not sanctified due to its being performed for desires of the rewards upon its completion. But for the same yagna being performed without desires but solely for the propitiation of the Supreme Lord is considered the highest wisdom. Those that think otherwise are not conversant with the Vedic scriptures and thus their speculations do not need to be considered.

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Slogam 4

Bhagavad Gita Chapter 5.4

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