सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्।।5.4।।
5.4 Children, not the wise, speak of knowledge and the Yoga of action or the performance of action as though they are distinct and different; he who is truly established in one obtains the fruits of both.
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 Lords 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:
Saankhyayogau prithagbaalaah pravadanti na panditaah; Ekam apyaasthitah samyag ubhayor vindate phalam.
sānkhya—renunciation of actions; yogau—karm yog; pṛithak—different; bālāḥ—the ignorant; pravadanti—say; na—never; paṇḍitāḥ—the learned; ekam—in one; api—even; āsthitaḥ—being situated; samyak—completely; ubhayoḥ—of both; vindate—achieve; phalam—the result
