...translation of Shri Shankaracharya's commentaryt on
BG V 4 - 5:

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) 
(Karma-)yoga; as prthak, different, having opposite and different 
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 
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 
identity of the results of the path of Knowledge and (Karma-) yoga, 
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 
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 
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 
of both be attained by the proper performance of only one? The answer
5.5 Sthanam, the State called Liberation; yat prapyate, that is 
sankhyaih, by the Sankhyas, by the monks steadfast in Knowledge; tat
prapyate, that is reached; yogaih, by the yogis; api, as well. The 
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 
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 
renunciation since it leads to it (supreme Knowledge). How does it 
to that? The answer is:


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