यत्साङ्ख्यै: प्राप्यते स्थानं तद्योगैरपि गम्यते |
एकं साङ्ख्यं च योगं च य: पश्यति स पश्यति || 5||
yat sānkhyaiḥ prāpyate sthānaṁ tad yogair api gamyate
ekaṁ sānkhyaṁ cha yogaṁ cha yaḥ paśhyati sa paśhyati
yat—what; sānkhyaiḥ—by means of karm sanyās; prāpyate—is attained; sthānam—place; tat—that; yogaiḥ—by working in devotion; api—also; gamyate—is attained; ekam—one; sānkhyam—renunciation of actions; cha—and; yogam—karm yog; cha—and; yaḥ—who; paśhyati—sees; saḥ—that person; paśhyati—actually sees
That state (Moksha) reached by men of Knowledge is also reached by men of Action (Karma yogis). He who sees the oneness of Jnana and Karma, really sees.
The Lord reiterates the unity of Jnanayoga and Karmayoga in regard to the ultimate goal. The wise man sees the truth behind each sadhana and knows that though they are outwardly different, they are leading to the same consummation. It is only the ignorant who imagine that one path is superior to the other. These paths are intended to serve the needs of different aspirants born with different tendencies, and previous samskaras. One can reach any part of the globe by going east or west. Similarly one can reach the spiritual goal by anyway. The harmonisation of different systems and creeds is the purpose of the Gita. At every step, the teacher of the Gita insists on the fact that the goal is the same, and explains the different paths from that standpoint. Hence the Gita is universal in its appeal to all mankind.
Question: Who is the wise man?
Answer: The sage who knows that Jnanayoga and Karmayoga lead to the same state (Moksha) is the wise man.