naite sṛtī pārtha jānan
yogī muhyati kaścana
tasmāt sarveṣu kāleṣu
yoga-yukto bhavārjuna
Translation of Bhagavad Gita 8.27
Although the devotees know these two paths, O Arjuna, they are never bewildered. Therefore be always fixed in devotion.
Commentary by Sri A.C. Bhaktivedanta Swami Prabhupada of Gaudiya Sampradaya:
Krishna is here advising Arjuna that he should not be disturbed by the different paths the soul can take when leaving the material world. A devotee of the Supreme Lord should not worry whether he will depart by arrangement or by accident. The devotee should be firmly established in Krishna consciousness and chant Hare Krishna. He should know that concern over either of these two paths is troublesome. The best way to be absorbed in Krishna consciousness is to be always dovetailed in His service, and this will make one’s path to the spiritual kingdom safe, certain and direct. The word yoga-yukta is especially significant in this verse. One who is firm in yoga is constantly engaged in Krishna consciousness in all his activities. Sri Rupa Gosvami advises, anasaktasya visayan yatharham upayunjatah: one should be unattached in material affairs and do everything in Krishna consciousness. By this system, which is called yukta-vairagya, one attains perfection. Therefore the devotee is not disturbed by these descriptions, because he knows that his passage to the supreme abode is guaranteed by devotional service.
Commentary by Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya:
Knowledge of these two paths produces a sense of discrimination. This verse praises such discrimination. Therefore at all times you should have a concentrated mind (yoga yuktah).
Commentary by Sri Ramanuja of Sri Sampradaya:
8.27 Having known these two paths, no Yogin is deluded. On the contrary, he goes by the path of gods, his own path. Therefore, be integrated every day with Yoga called meditation on the path described by the terms starting with light. Next Sri Krsna speaks of the fruit of knowing the import of the Sastras, as taught in the two chapters 7 and 8.
Commentary by Sri Sridhara Swami of Rudra Sampradaya:
By explaining the result of knowledge regarding the path of light which leads to moksa or liberation and the path of darkness which leads to samsara or the perpetual cycle of birth and death, this subject is being concluded by Lord Krishna. The yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness, who understands the reality of these two paths is never deluded by maya or illusory impressions superimposed upon the mind. This means such a yogi never deviating from their devotion to the Supreme Lord does not hanker or even consider pleasures in this world or heaven or anything in all creation that is not for the sole satisfaction of the Supreme Lord. Such a yogi is devoted to the Supreme Lord and nothing else.
Commentary by Sri Madhvacharya of Brahma Sampradaya:
Sri Madhvacharya did not comment on this sloka.
Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:
The result of comprehending the two routes: both the path of light which gives moksa or liberation from material existence and the path of darkness which gives bondage to the material existence is that the yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness, whether a jnani devoted to spiritual knowledge of the Supreme or a jijnasuh devoted to meditation on the atma or soul. Both becomes firmly established in equanimity and are never again deluded by maya or illusory impressions superimposed upon the mind. In other words they are clear as to what is to be done and what is not to be done in able to say continuously focused on the Supreme Lord. Such a yogi performs no actions with a desire to attain any rewards on Earth or even to reach the heavenly spheres by which desiring one is guaranteed rebirth again from another womb. Therefore the conclusion is to remain always attentive and established in yoga and traverse forever this ever changing, precarious material existence.
Commentary by Sri Adi Shankaracharya of Advaita Sampradaya:
8.27 O son of Prtha, na kascana yogi, no yogi whosoever; janan, has known; ete srti, these two courses as described-that one leads to worldly life, and the other to Liberation; muhyati, becomes deluded. Tasmat, therefore; O Arjuna, bhava, be you; yoga-yuktah, steadfast in Yoga; sarvesu kalesu, at all times. Here about the greatness of that yoga:
Commentary by Sri Abhinavagupta of Kaula Tantra Sampradaya:
8.27 Naite etc. The idea here is this : [That Yogin does not get deluded] who knows these two courses by adopting ‘the internal method’ , approved by the [school of] Yoga practice. This point, if explained in detain, would lengthen our treatise. Hence let us stop here. Therefore etc. Whatsoever are the [units of] time that are internal let one practise the Yoga that is concerned with them all. Our preceptors have however said as : So far the peculiarity in the passing away [of the Yogins], as indicated by the internal times, has been described, in the middle of the discourse, for the benefit of one and all. Having done this, now the chief topic, under consideration, regarding the external units of times, is being wound up by the words ‘Therefore, concerned with all times etc.’
Sanskrit Shloka Without Transliteration Marks:
naite srti partha janan
yogi muhyati kascana
tasmat sarvesu kalesu
yoga-yukto bhavarjuna
Sanskrit to English Word for Word Meanings:
na — never; ete — these two; sṛtī — different paths; pārtha — O son of Pṛthā; jānan — even if he knows; yogī — the devotee of the Lord; muhyati — is bewildered; kaścana — any; tasmāt — therefore; sarveṣu kāleṣu — always; yoga-yuktaḥ — engaged in Kṛṣṇa consciousness; bhava — just become; arjuna — O Arjuna.
