yat sāńkhyaiḥ prāpyate sthānaḿ
tad yogair api gamyate
ekaḿ sāńkhyaḿ ca yogaḿ ca
yaḥ paśyati sa paśyati
Translation of Bhagavad Gita 5.5
One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are.
Commentary by Sri A.C. Bhaktivedanta Swami Prabhupada of Gaudiya Sampradaya:
The real purpose of philosophical research is to find the ultimate goal of life. Since the ultimate goal of life is self-realization, there is no difference between the conclusions reached by the two processes. By Sankhya philosophical research one comes to the conclusion that a living entity is not a part and parcel of the material world but of the supreme spirit whole. Consequently, the spirit soul has nothing to do with the material world; his actions must be in some relation with the Supreme. When he acts in Krishna consciousness, he is actually in his constitutional position. In the first process, Sankhya, one has to become detached from matter, and in the devotional yoga process one has to attach himself to the work of Krishna consciousness. Factually, both processes are the same, although superficially one process appears to involve detachment and the other process appears to involve attachment. Detachment from matter and attachment to Krishna are one and the same. One who can see this sees things as they are.
Commentary by Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya:
This verse clarifies the issue. What is achieved by sannyasa (sankhyaih) is achieved by niskama karma (yogaih). The plural is used to show respect. He who sees these two as one by intelligence actually sees. He is a wise man with vision.
Commentary by Sri Ramanuja of Sri Sampradaya:
5.5 The fruit in the form of the vision of the self which is attained by the Sankhyans (i.e.) Jnana Yogins, the same is attained alone by those who are Karma Yogins. He alone is wise who sees that Sankhya and the Yoga are one and the same because of their having the same result. Sri Krsna points out, if the aforesaid is the case, wherein the difference between them lies.
Commentary by Sri Sridhara Swami of Rudra Sampradaya:
Lord Krishna now clarifies specifically that atma tattva or realisation of the soul is the result and that persons who practice renunciation of actions attains this same result as those that practice prescribed Vedic activities without desire for reward and thus for one who sees this similarity of result sees that both paths are actually one. The word yoga meaning the science if the individual consciousness attaining communion with the ultimate consciousness denotes by the suffix api meaning also of one who is a practitioner of yoga.
Commentary by Sri Madhvacharya of Brahma Sampradaya:
Both invariably lead to the same result because due to performing actions with spiritual intelligence one achieves the same goal of atma tattva or realisation of the soul. Therefore even renunciates with spiritual wisdom should perform prescribed Vedic activities and grihastas or householders should cultivate knowledge of the resplendent Supreme Lord. Without spiritual intelligence one’s actions can never be properly established. Whereas performance of activities in spiritual intelligence without desire of rewards automatically leads one to renunciation. The person who performs actions with renunciation offering the results to the Supreme Lord attains the eternal Brahman or the spiritual substratum pervading all existence. This blessed person should propitiate the Brahman in its more advanced and personal avatar manifestaion or incarnations such as Rama or Buddha and expansions such as Vishnu or Vasudeva; both categories which emanate from the Supreme Lord Krishna. The renunciate should offer propitiation by manasa or mentally offering flowers and meditating on the pranava or the primordial mantra OM. Moksa or liberation is assured for the desire free performers of prescribed Vedic activities, those firmly established in renunciation and those cognisant of the eternal Brahman. But even among these there is more bliss and satisfaction for those who perform actions to please the Supreme Lord Krishna or any of His Vedic authorised avatar incarnations and expansions. Performance of prescribed Vedic activities without knowledge of Lord Krishna and His avatars is not laudable or commendable. Therefore only those actions performed in knowledge of Him are known to be actions performed in renunciation. Such actions as are performed by renunciates is called karma or actions based on spiritual intelligence. Kar is understood as action and ma is understood as wisdom. Thus even the grihastas or householders with wives and children and responsibility can also perform actions in renunciation if they possess this wisdom or spiritual intelligence. Thus there is no difference between renunciation and karma yoga or performing prescribed Vedic activities, if the actions are performed as a matter of duty with no desire for the rewards of the action. In the Vyasa Smriti it states that the distinction between a grihasta following karma yoga without desires and an ascetic renunciate without desire except for the regulations and constraints on the activities accepted by each.
Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:
The same result stated in the previous verse is atma tattva or realisation of the soul. This is achieved by both the follower of karma yoga or the performers of prescribed Vedic activities without attachment to the rewards as well as the follower who performs renunciation of actions to the Supreme Lord both attain the result of atma tattva. Thus one who sees by careful analysis that because both paths yield the same fruit they are actually the same is situated in true knowledge.
Commentary by Sri Adi Shankaracharya of Advaita Sampradaya:
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 acquiring 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 question 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:
Commentary by Sri Abhinavagupta of Kaula Tantra Sampradaya:
5.4-5 Samkhya-Yogau etc. Yat samkhyaih etc. There is nothing to differentiate as ‘This is path of knowledge’ [and] ‘This is Yoga’. Indeed both these are ever inter-connected. Knowledge is not without Yoga; and Yoga also is not without knowledge. Hence the identity of these two.
Sanskrit Shloka Without Transliteration Marks:
yat sankhyaih prapyate sthanam
tad yogair api gamyate
ekam sankhyam ca yogam ca
yah pasyati sa pasyati
Sanskrit to English Word for Word Meanings:
yat — what; sāńkhyaiḥ — by means of Sāńkhya philosophy; prāpyate — is achieved; sthānam — place; tat — that; yogaiḥ — by devotional service; api — also; gamyate — one can attain; ekam — one; sāńkhyam — analytical study; ca — and; yogam — action in devotion; ca — and; yaḥ — one who; paśyati — sees; saḥ — he; paśyati — actually sees.
