Bhagavad Gita Chapter 5, Verse 5

English Translation

The State [Sthana (State) is used in the derivative sense of 'the place in which one remains established, and from which one does not become relegated'.] that is reached by the Sankhyas, that is reached by the yogis as well. He sees who sees Sankhya and yoga as one.

Detailed Commentary

।।5.5।। Commentary – 'The state that is attained by Saṅkhya-yogis is also reached by Yoga (Karma-yogis)' – In the latter part of the previous verse, Bhagavan had stated that by being well-established in even one path, an individual attains the Paramātma Tattva, which is the result of both paths. Confirming this, Bhagavan here says that the Tattva (Reality) that Saṅkhya-yogis attain, Karma-yogis also attain. In the world, there is a perception that Karma-yoga does not lead to liberation, but Jñāna-yoga does. The indeclinable 'api' (also) has been used to dispel this notion. Ultimately, both Saṅkhya-yogis and Karma-yogis achieve severance from Kriya-Prakṛti. Upon the severance from Prakṛti, both yogas become one. During the period of practice, a Karma-yogi must adopt the Viveka (discernment of inert and conscious) of Saṅkhya-yoga, and a Saṅkhya-yogi must adopt the method of Karma-yoga (the method of not performing actions for oneself). The Viveka of Saṅkhya-yoga severs the connection between Prakṛti and Puruṣa, and the action of Karma-yoga is for the service of the world. Upon perfection, Saṅkhya-yogis and Karma-yogis are in the same state, because the goal of their practice is one. The world is disparate (Vishama), but the Paramātma is uniform (Sama). Therefore, the attainment of Paramātma occurs only upon detachment from the world. For this, there are two paths of Yoga – Jñāna-yoga and Karma-yoga. Jñāna-yoga means to experience one's true nature through intellectual discernment (Viveka) by distancing oneself from worldly attachments. Karma-yoga means to dedicate the objects one is attached to, for the service of others, and to render selfless service. In this way, detachment from the world occurs through Viveka in Jñāna-yoga and through service in Karma-yoga. 'He who sees Saṅkhya and Yoga as one, he truly sees' – In the first part of the previous verse, Bhagavan had said that only the ignorant consider Saṅkhya-yoga and Karma-yoga to yield separate results. But one who sees them as one and the same truly sees. Thus, the essence of the fourth and fifth verses is that Bhagavan considers both Saṅkhya-yoga and Karma-yoga as independent paths, and the fruit of both is the same. Bhagavan considers those who do not know this as ignorant (Ajñānī) and those who know this as wise. A special point is that upon the perfection of any path, the desire to live, the fear of death, the greed for acquisition, and the attachment to action cease. When there is identification (Tādātmya) with the body, there is a desire to live and a fear of death. These can be eradicated by the Viveka of Jñāna-yoga. The desire for acquisition arises only when there is a sense of lack (Abhāva). In one's true nature, there is never any lack, so there is no desire for acquisition. For this reason, there is also no attachment to action. The desire for acquisition and the attachment to action are eradicated by Karma-yoga. Upon the perfection of either Jñāna-yoga or Karma-yoga, the desire to live, the fear of death, the greed for acquisition, and the attachment to action cease. Context – In the second verse of this very chapter, Bhagavan declared Karma-yoga to be superior to Saṅnyāsa (Saṅkhya-yoga). Now, he presents the same point from a different perspective.