Bhagavad Gita 8.27
Spoken by Krishna · Verse 27 of 28
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).
Knowing these two paths, O son of Pṛthā, no yogi is ever deluded. Therefore, at all times, be steadfast in yoga, O Arjuna.
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. The knowing yogi (jānan yogī) of this verse is this traveler: no moha (confusion) at the fork because the structure is understood. But the 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
'Knowing these paths, no yogi is deluded' does not mean that only those who know the astronomical details of the bright and dark paths avoid delusion. The knowledge that prevents delusion is the understanding of the cosmic structure: there are two permanent paths, 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
- The phrase sarveṣu kāleṣu (at all times) is the chapter's third major timeframe teaching. Earlier: at the moment of death, remember Me; and at all times, remember Me and fight. Now: 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. This verse closes Chapter 8 by returning to that earlier foundation: at all times.
- This verse 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. The instruction yoga-yuktaḥ bhava (be steadfast in yoga) is the anxiety-resolver: practice, and trust the path.
- This verse is the chapter's practical summation: Chapter 8 opened with Arjuna's seven questions, answered them, gave the instruction for the time of departure, described the cosmic cycle, and explained the two paths. This verse 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.
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!
Verse 27 of 28 · back to Chapter 8