नैते सृती पार्थ जानन्योगी मुह्यति कश्चन | तस्माद्सर्वेषु कालेषु योगयुक्तो भवार्जुन ||२७||
naite sṛtī pārtha jānan yogī muhyati kaścana | tasmāt sarveṣu kāleṣu yoga-yukto bhavārjuna || 27 ||
Knowing both paths, no yogi is deluded. Therefore, O Arjuna, be steadfast in yoga at all times.
Word by word (3)
- na ete sṛtī pārtha jānan yogī muhyati kaścana
- — O Pārtha — knowing these two paths, no yogi whatsoever is deluded · na = not. ete = these (demonstrative — 'these two paths'). sṛtī = paths (dual of sṛti = course, path, way — the two paths of V24-V26; sṛti comes from √sṛ = to flow, to move — 'paths' in the sense of cosmic flows/courses). pārtha = O Pārtha (son of Pṛthā/Kuntī = Arjuna; direct address). jānan = knowing (present participle of √jñā = to know — 'one who knows'). yogī = the yogi (the practitioner). muhyati = is deluded (from √muh = to be deluded, confused, bewildered — the same root as moha = delusion; muhyati = is deluded, falls into confusion). kaścana = any, whatsoever (emphatic — 'no yogi whatsoever, under any circumstances'). The teaching: knowing (jānan) the two paths, no yogi (kaścana yogī) is deluded (muhyati). The knowledge of the two paths (V23-V26) is itself liberating — it prevents delusion (moha) about what happens at departure and why. This knowledge aligns with the Gita's overall anti-moha teaching: the entire Gita is Krishna's response to Arjuna's moha (delusion) in Ch.1 V13 (mohitam — 'deluded'). Knowing the cosmic structure (V26's two paths) eliminates the moha that comes from not understanding the structure of departure.
- tasmāt sarveṣu kāleṣu yoga-yuktaḥ bhava arjuna
- — Therefore, at all times, be steadfast in yoga, O Arjuna · tasmāt = therefore (ablative of demonstrative — 'from that [knowledge], therefore'). sarveṣu kāleṣu = at all times (sarva = all; kāla = time; kāleṣu = at times [locative plural] — 'in all times, at every moment'). yoga-yuktaḥ = steadfast in yoga, yoked to yoga (yoga = union/practice; yukta = yoked, united, steadfast — from √yuj = to yoke/unite; yoga-yukta = one who is united/steadfast in yoga). bhava = be (imperative of √bhū = to be; second person singular imperative — 'be, become'). arjuna = O Arjuna (direct address). The instruction: tasmāt (therefore — because knowing the two paths eliminates delusion) sarveṣu kāleṣu (at all times — not just at the moment of death) yoga-yuktaḥ bhava (be steadfast in yoga). This echoes V7's 'tasmāt mām anusmara sarveṣu kāleṣu' — V27 is the second of Ch.8's three 'sarveṣu kāleṣu' teachings (V7, V27; the third is implied). Both V7 and V27 use the same timeframe (sarveṣu kāleṣu = at all times) — confirming that the death-moment preparation is built through lifetime practice, not last-minute technique.
- V27's tasmāt (therefore) — the logic linking cosmic knowledge to daily practice
- — V27's logical structure: cosmic knowledge (two paths) → elimination of moha → daily practice urgency (be steadfast in yoga always) · V27's tasmāt (therefore) is the chapter's logical pivot. The logic is: (1) There are two eternal paths (V26). (2) Knowing them eliminates delusion (na muhyati, V27a). (3) Therefore: be steadfast in yoga at all times (V27b). The connection: knowing the cosmic structure (V23-V26) turns the theoretical into practical urgency. Without knowing the two paths, one might practice sporadically (when motivated) or not at all (when moha takes over). Knowing the paths eliminates the moha that justifies sporadic practice: 'I know which path I am on and which quality of consciousness I need to cultivate — therefore sarveṣu kāleṣu (at all times).' V27 is the philosophical 'because' that grounds the practical 'therefore': not 'practice because I said so' but 'practice because now you understand the cosmic structure that makes practice the only rational response.' This is the Gita's characteristic argumentative structure: establish the reality (V16-V26) → derive the practice instruction (V27).
V27 closes the two-path teaching (V23-V26) with both a conclusion and a practice instruction. The conclusion: knowing both paths (the eternal bright and dark of V26), no yogi is deluded (na muhyati). Knowledge of cosmic structure eliminates moha (delusion). The instruction: tasmāt (therefore) sarveṣu kāleṣu yoga-yuktaḥ bhava (be steadfast in yoga at all times). This directly echoes V7's 'tasmāt mām anusmara sarveṣu kāleṣu yudhya ca' — the chapter's first great instruction. V27 is V7 restated after the cosmic teaching: the instruction remains the same (be steadfast in yoga always) but now grounded in the full cosmic understanding (V16-V26).
A modern analogy
A traveler who knows the two roads (one leads home, one leads away from home) will not be confused at the fork. V27's jānan yogī (knowing yogi) is this traveler: no moha (confusion) at the fork because the structure is understood. But V27's instruction goes further: 'Therefore, at all times, be steadfast in yoga.' Not just 'know the structure' but 'because you know the structure, practice without interruption.' The knowledge motivates the practice.
What it does NOT mean
V27's 'knowing these paths, no yogi is deluded' does not mean that only those who know the astronomical details of V24-V25 avoid delusion. The knowledge that prevents delusion is the understanding of the cosmic structure: there are two permanent paths (V26), and the quality of consciousness cultivated through practice determines which path one takes. This understanding — not the astronomical detail — is what prevents moha.
Take with you
- V27's sarveṣu kāleṣu (at all times) is the chapter's third major timeframe teaching. V5: at the moment of death, remember Me. V7: at all times, remember Me and fight. V27: at all times, be steadfast in yoga. All three point to the same truth: liberation is not built in one moment (even the death-moment) but throughout a lifetime of consistent practice. V27 closes Ch.8 by returning to V7's foundation: at all times.
- V27 eliminates the temptation to make the two-path teaching a source of anxiety (Am I on the right path? Will I die at the wrong time?). Na muhyati (no yogi is deluded) after knowing the paths means: the knowledge itself resolves the anxiety. What one controls is not the timing of death but the quality of consciousness cultivated through practice. V27's yoga-yuktaḥ bhava (be steadfast in yoga) is the anxiety-resolver: practice, and trust the path.
- V27 as the chapter's practical summation: Ch.8 opened with Arjuna's 7 questions (V1-V2), answered them (V3-V4), gave the prayāṇa-kāle instruction (V5-V15), described the cosmic cycle (V16-V22), and explained the two paths (V23-V26). V27 closes with the practical instruction that applies all of this: yoga-yuktaḥ bhava (be steadfast in yoga). All the cosmic knowledge serves this one instruction.
V27 is Ch.8's practical pivot — the verse that converts the chapter's entire cosmic teaching (V16-V26) into a daily practice instruction. Its structure is classic Gita reasoning: cosmological-theological teaching → therefore (tasmāt) → practice instruction. na ete sṛtī pārtha jānan yogī muhyati kaścana: the knowledge (jānan) of the two eternal paths (ete sṛtī) eliminates moha (muhyati). This connects to V7.13-V7.14's teaching: the world is 'mohitam' (deluded) by the three guṇas; only those who take refuge in Me (prapadyante) cross māyā. V27's jānan (knowing) is the equivalent of prapadyante: the knowledge of the cosmic structure IS the refuge that eliminates delusion. tasmāt sarveṣu kāleṣu yoga-yuktaḥ bhava arjuna: the instruction echoes V7's 'tasmāt mām anusmara sarveṣu kāleṣu' almost exactly. The parallel is deliberate: V7 was the chapter's first major instruction (after the prayāṇa-kāle teaching of V5-V6); V27 is the second, closing the cosmological section. Together they form the chapter's practice brackets: V7 = 'remember Me and fight at all times' (opening the personal prayāṇa-kāle section); V27 = 'be steadfast in yoga at all times' (closing the cosmic section). The same sarveṣu kāleṣu instruction appears in both — confirming that the entire chapter's teaching (V5-V26) serves this single point. The verb bhava (be) rather than kuru (do) is significant: yoga-yuktaḥ bhava means 'be steadfast in yoga' — a state of being rather than just an action. The yogi does not merely perform yoga occasionally; the yogi IS yoga-yukta (yoked to yoga) as a continuous state.
Advaita lens
Shankaracharya: jānan (knowing) the two paths means knowing the difference between the path of jñāna (bright/non-return) and the path of karma-without-jñāna (dark/return). This knowledge is the motivation for jñāna-yoga practice: knowing which path leads where, the intelligent person practices jñāna diligently. Yoga-yuktaḥ bhava = 'be steadfast in the yoga of knowledge (jñāna-yoga)' — the practice that leads to the bright path and beyond. For Shankaracharya, the truly liberated jñāni is beyond both paths; V27's instruction is for the advanced aspirant who has not yet reached complete non-dual recognition.
Bhakti lens
For bhakti traditions, V27's yoga-yuktaḥ bhava (be steadfast in yoga) means: maintain ananya-bhakti (V22's undivided devotion) at all times (sarveṣu kāleṣu). The two-path knowledge (V23-V26) confirms that ananya-bhakti IS the bright-path quality. Knowing this, the devotee does not waver from devotion — na muhyati (no delusion). V27's instruction is the devotional daily commitment: ananya-bhakti, sarveṣu kāleṣu.
Karma-Yoga lens
V27 is the karma yogi's daily commitment: yoga-yuktaḥ bhava (be steadfast in yoga) sarveṣu kāleṣu (at all times). The karma yogi knows (jānan) that the quality of their action throughout life determines which path they travel at departure. Knowing the cosmic structure (V26), the karma yogi is not deluded about what practice is for — it is for the cultivation of the bright-path quality (V24's fire, light, clarity, expansion) in every action. V27's tasmāt (therefore) makes every mundane action spiritually significant: at all times, be steadfast.
Modern parallels
V27's structure (cosmic knowledge → elimination of confusion → practical instruction) parallels the modern concept of 'informed consent' expanded to a cosmic scale: once you understand the full structure of what is happening (two eternal paths, cosmic cycle, etc.), you can make an informed, non-deluded choice about how to practice. V27's na muhyati is the Gita's 'informed non-confusion': not ignoring the complexity but understanding it fully and practicing from understanding.
Practice
V27 closing meditation for each session: after meditation, sit with V27's instruction. 'I know the two paths (jānan = I understand the cosmic structure). Therefore I am not deluded (na muhyati). Therefore: yoga-yuktaḥ bhava — I commit to being steadfast in yoga today.' This turns the end of each meditation session into a practical recommitment for the day.
Public-domain translations (5) compare all →
No Yogi, O son of Pritha, is deluded after knowing these paths. Therefore, O Arjuna, be thou steadfast in Yoga, at all times. [4]
No Yogi, knowing these two paths, O Pârtha, is bewildered; therefore, at all times be steadfast in Yoga, O Arjuna. [5]
No devotee, O son of Pritha, who knoweth these two paths is ever deluded; wherefore, O Arjuna, at all times be thou fixed in devotion. [6]
He who thus knows these two roads Is saved from all confusion and deluded thought. [7]
Knowing these two paths, O son of Pritha! no devotee is deluded; therefore at all times be possessed of devotion, O Arjuna! [9]
This verse speaks to
Where this thread continues
Therefore remember Me at all times and fight — mind and intellect fixed on Me, you will come to Me without doubt.
These two paths — bright and dark — are eternally established: by one none returns, by the other one returns.
Deluded by the three guṇa-constituted states, all this world does not recognize Me — beyond them, imperishable.
O Madhusūdana — I see no stable foundation for this yoga: the mind's restlessness defeats all steadiness.
O Krishna — cut this doubt of mine completely, without remainder. No one other than You can resolve what I am asking.
Through My own yogic power I showed you this radiant, infinite, primeval cosmic form — which no one else has ever seen!