आज का श्लोक, ’साङ्ख्यैः’ / 'sAnkhyaiH'

आज का श्लोक, ’साङ्ख्यैः’ / 'sAnkhyaiH'
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’साङ्ख्यैः’ / 'sAnkhyaiH' - साँख्य-निष्ठा के माध्यम से,

अध्याय 5, श्लोक 5,

यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।
एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥
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(यत्-साङ्ख्यैः प्राप्यते स्थानं तत् योगैः अपि गम्यते ।
एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥)
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भावार्थ :
जिस तत्व की उपलब्धि विवेचनाओं के माध्यम से की जाती है, योगविधियों से भी उसकी प्राप्ति होती है । जो उस तत्व को देखता है, उसे यह भी दिखलाई देता है कि स्वरूपतः, सांख्य (विवेचना) और योग (भक्ति, ज्ञान, कर्म,) एक दूसरे से भिन्न नहीं हैं ।
(टिप्पणी :
1 इसी अध्याय 5 के गत श्लोक (सं. 4) में इसी तथ्य की पुष्टि प्राप्त होती है ।
2 ’आत्मनो जडवर्गात् पृथग्ग्रहणम्’ के प्रकाश में प्रकृति-पुरुष-विवेक से आत्म-अनात्म को समझने का प्रयास, जिसे आत्मानुसंधान भी कहा जाता है और जो समस्त वेदान्त शास्त्रों का आधारभूत तत्व है । )
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’साङ्ख्यैः’ / 'sAnkhyaiH' - by the way of sAnkhya*

Chapter 5, shloka 5,

yatsAnkhyaiH prApyate sthAnaM
tadyogairapi gamyate |
ekaM sAnkhyaM cha yogaM cha
yaH pashyati sa pashyati ||
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Meaning :
The goal that is attained by the way of sAnkhya* is the same as that is attained by means of yoga (practicing bhakti / devotion, 'niShkAma-karma' / 'self-less action', or jnAna / the way of meditation), And the one who sees that this essential truth of both is the same is the real seer.
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 ( * sAnkhya - That begins with the contemplation and discrimation between the 'prakRti' and the 'puruSha', and treating the 'Self' as the principle that is different from 'prakRti' / non-self. Though this begins with the assumption that 'self' is different from the non-self, ultimately the 'self' too dissoves with the 'non-self' and what is discovered is indescribable.)
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