Bhagavad Gita · Karma Sannyasa YogaChapter 5, Shloka 4 (5.4)
Original Sanskrit · श्रीभगवान्
साङ्ख्ययोगौ पृथग् बालाः प्रवदन्ति न पण्डिताः
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्
॥ 5.4 ॥
sāṅkhyayogau pṛthag bālāḥ pravadanti na paṇḍitāḥ
ekamapyāsthitaḥ samyagubhayorvindate phalam
Translation
"The ignorant, not the wise, speak of Sankhya and yoga as separate (in their fruit); one who is well established in even one of them obtains the fruit of both."
Interpretation
"Sāṅkhya" and "yoga" — why the new names? Arjuna had asked about "renunciation" and "karma yoga"; Krishna speaks of "sankhya" and "yoga". Shankaracharya raises exactly this question and says: the Lord answered without dropping Arjuna's terms, adding His own special intent — tau eva saṃnyāsa-karma-yogau jñāna-tad-upāya-sama-buddhitvādi-saṃyuktau sāṅkhya-yoga-śabda-vācyau — the same renunciation and karma yoga, when joined with knowledge and its means (equanimity and so on), are called "sankhya" and "yoga".
Shankaracharya: bālāḥ pravadanti, na paṇḍitāḥ; paṇḍitās tu jñānina ekaṃ phalam aviruddham icchanti — the wise hold to one, non-conflicting fruit — moksha.
Acharya Ramanuja: those who say that karma yoga only accomplishes jnana yoga and that jnana yoga alone is vision of the self — and so the two differ in fruit — are bālāḥ aniṣpanna-jñānāḥ — of immature knowledge. Ubhayoḥ ātmāvalokanaika-phalayoḥ — both have one fruit, vision of the self; so one established in even one obtains that same fruit.
AI-assisted draft translation — under review.