5.4-6
TEXT 4
sāṅkhya-yogau pṛthag bālāḥ
pravadanti na paṇḍitāḥ
ekam apy āsthitaḥ samyag
ubhayor vindate phalam
SYNONYMS
sāṅkhya—analytical study of the material world; yogau—work in devotional service; pṛthak—different; bālāḥ—less intelligent; pravadanti—do talk; na—never; paṇḍitāḥ—the learned; ekam—in one; api—even though; āsthitaḥ—being situated; samyak—complete; ubhayoḥ—of both; vindate—enjoys; phalam—result.
TRANSLATION
Only the ignorant speak of karma-yoga and devotional service as being different from the analytical study of the material world [sāṅkhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.
PURPORT
The aim of the analytical study of the material world is to find the soul of existence. The soul of the material world is Viṣṇu, or the Supersoul. Devotional service to the Lord entails service to the Supersoul. One process is to find the root of the tree, and next to water the root. The real student of sāṅkhya philosophy finds the root of the material world, Viṣṇu, and then, in perfect knowledge, engages himself in the service of the Lord. Therefore, in essence, there is no difference between the two because the aim of both is Viṣṇu. Those who do not know the ultimate end say that the purposes of sāṅkhya and karma-yoga are not the same, but one who is learned knows the unifying aim in these different processes.
TEXT 5
yat sāṅkhyaiḥ prāpyate sthānaṁ
tad yogair api gamyate
ekaṁ sāṅkhyaṁ ca yogaṁ ca
yaḥ paśyati sa paśyati
SYNONYMS
yat—what; sāṅkhyaiḥ—by means of sāṅkhya philosophy; prāpyate—is achieved; sthānam—place; tat—that; yogaiḥ—by devotional service; api—also; gamyate—one can attain; ekam—one; sāṅkhyam—analytical study; ca—and; yogam—action in devotion; ca—and; yaḥ—one who; paśyati—sees; saḥ—he; paśyati—actually sees.
TRANSLATION
One who knows that the position reached by means of renunciation can also be attained by works in devotional service and who therefore sees that the path of works and the path of renunciation are one, sees things as they are.
PURPORT
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 sāṅkhya 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 Kṛṣṇa consciousness, he is actually in his constitutional position. In the first process of sāṅkhya, one has to become detached from matter, and in the devotional yoga process one has to attach himself to the work of Kṛṣṇa. Factually, both processes are the same, although superficially one process appears to involve detachment and the other process appears to involve attachment. However, detachment from matter and attachment to Kṛṣṇa are one and the same. One who can see this sees things as they are.
TEXT 6
sannyāsas tu mahā-bāho
duḥkham āptum ayogataḥ
yoga-yukto munir brahma
na cireṇādhigacchati
SYNONYMS
sannyāsaḥ—the renounced order of life; tu—but; mahā-bāho—O mighty-armed one; duḥkham—distress; āptum—to be afflicted with; ayogataḥ—without devotional service; yoga-yuktaḥ—one engaged in devotional service; muniḥ—thinker; brahma—Supreme; na—without; cireṇa—delay; adhigacchati—attains.
TRANSLATION
Unless one is engaged in the devotional service of the Lord, mere renunciation of activities cannot make one happy. The sages, purified by works of devotion, achieve the Supreme without delay.
PURPORT
There are two classes of sannyāsīs, or persons in the renounced order of life. The Māyāvādī sannyāsīs are engaged in the study of sāṅkhya philosophy, whereas the Vaisnava sannyāsīs are engaged in the study of Bhāgavatam philosophy, which affords the proper commentary on the Vedānta-sūtras. The Māyāvādī sannyāsīs also study the Vedānta-sūtras, but use their own commentary, called Śārīraka-bhāṣya, written by Śaṅkarācārya. The students of the Bhāgavata school are engaged in devotional service of the Lord, according to pāñcarātrikī regulations, and therefore the Vaiṣṇava sannyāsīs have multiple engagements in the transcendental service of the Lord. The Vaiṣṇava sannyāsīs have nothing to do with material activities, and yet they perform various activities in their devotional service to the Lord. But the Māyāvādī sannyāsīs, engaged in the studies of sāṅkhya and Vedānta and speculation, cannot relish transcendental service of the Lord. Because their studies become very tedious, they sometimes become tired of Brahman speculation, and thus they take shelter of the Bhāgavatam without proper understanding. Consequently their study of the Śrīmad-Bhāgavatam becomes troublesome. Dry speculations and impersonal interpretations by artificial means are all useless for the Māyāvādī sannyāsīs. The Vaiṣṇava sannyāsīs, who are engaged in devotional service, are happy in the discharge of their transcendental duties, and they have the guarantee of ultimate entrance into the kingdom of God. The Māyāvādī sannyāsīs sometimes fall down from the path of self-realization and again enter into material activities of a philanthropic and altruistic nature, which are nothing but material engagements. Therefore, the conclusion is that those who are engaged in Kṛṣṇa consciousness are better situated than the sannyāsīs engaged in simple Brahman speculation, although they too come to Kṛṣṇa consciousness, after many births.
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