Bhagavad Gita - Chapter 8 - Shloka (Verse) 27

व्याख्या--'नैते सृती पार्थ जानन्योगी मुह्यति कश्चन'--शुक्लमार्ग प्रकाशमय है और कृष्णमार्ग अन्धकारमय है। जिनके अन्तःकरणमें उत्पत्ति-विनाशशील वस्तुओंका महत्त्व नहीं है और जिनके उद्देश्य, ध्येयमें प्रकाशस्वरूप (ज्ञानस्वरूप) परमात्मा ही हैं, ऐसे वे परमात्माकी तरफ चलनेवाले साधक शुक्लमार्गी हैं अर्थात् उनका मार्ग प्रकाशमय है। जो संसारमें रचे-पचे हैं और जिनका सांसारिक पदार्थोंका संग्रह करना और उनसे सुख भोगना ही ध्येय होता है, ऐसे मनुष्य तो घोर अन्धकारमें हैं ही पर जो भोग भोगनेके उद्देश्यसे यहाँके भोगोंसे संयम करके यज्ञ, तप, दान आदि शास्त्रविहित शुभ कर्म करते हैं और मरनेके बाद स्वर्गादि ऊँची भोग-भूमियोंमें जाते हैं, वे यद्यपि यहाँके भोगोंमें आसक्त मनुष्योंसे ऊँचे उठे हुए हैं, तो भी आने-जानेवाले (जन्म-मरणके) मार्गमें होनेसे वे भी अन्धकारमें ही हैं। तात्पर्य है कि कृष्णमार्गवाले ऊँचे-ऊँचे लोकोंमें जानेपर भी जन्म-मरणके चक्करमें पड़े रहते हैं। कहीं जन्म गये तो मरना बाकी रहता है और मर गये तो जन्मना बाकी रहता है --ऐसे जन्म-मरणके चक्करमें पड़े हुए वे कोल्हूके बैलकी तरह अनन्तकालतक घूमते ही रहते हैं।-- इस तरह शुक्ल और कृष्ण दोनों मार्गोंके परिणामको जाननेवाला मनुष्य योगी अर्थात् निष्काम हो जाता है, भोगी नहीं। कारण कि वह यहाँके और परलोकके भोगोंसे ऊँचा उठ जाता है। इसलिये वह मोहित नहीं होता।सांसारिक भोगोंके प्राप्त होनेमें और प्राप्त न होनेमें जिसका उद्देश्य निर्विकार रहनेका ही होता है, वह योगी कहलाता है।

हे पार्थ इन उपर्युक्त दोनों मार्गोंको इस प्रकार जाननेवाला कि एक पुनर्जन्मरूप संसारको देनेवाला है और दूसरा मोक्षका कारण है कोई भी योगी मोहित नहीं होता। इसलिये हे अर्जुन तू सब समय योगयुक्त हो अर्थात् समाधिस्थ हो।

To establish that the path is to be meditated upon, He praises the specific knowledge of it — with "Naite" etc.

Regarding the capacity of Yoga to remove delusion, He states the resultant implication — with "Tasmāt" etc.

He restates the mode of knowledge — with "Samsārāya" etc. [implying one is for Samsara and the other for Moksha]. "For liberation" means for the sake of gradual liberation.

The Yogi, steadfast in meditation, even while meditating on the path, does not get deluded; meaning, he does not believe that only ritual action—which leads to the Southern Path—is the duty to be performed.

Since Yoga results in non-return, its status as an eternal duty is established; He concludes this — with "Tasmāt" etc.

Knowing these two 'Sritis' or paths — that one is for Samsara characterized by return and the other is for Liberation characterized by non-return — the Dhyana-yogi possessing this certainty is never deluded.

Therefore, you too, having known the two paths, being free from delusion, be 'Yogayukta', i.e., composed/absorbed, at all times.

O Arjuna — in the first half, the address "Partha" implies that the knower of the two paths is liberated gradually through the practice of Yoga and does not come again into a mother's womb.

In the second half, the address "Arjuna" implies that only through absorption (samādhāna) at all times will you attain your own essential nature, the pure Supreme Brahman.

Having known these two 'Sritis' (paths) along with their means, and having practiced [the discipline], he is not deluded.

And that is stated in the Skanda Purana: "Having known the two paths along with the means, and having practiced the spiritual discipline (sādhana), no one attains delusion; and indeed there is no other path there [for liberation]."

Knowing these two 'Sritis' or paths — which have return and non-return as their fruits — the Yogi is not deluded.

One who is fallen from Yoga, uncontrolled (ayati), or of little effort is not 'Kaschana' i.e., not a Yogi at all [in the true sense].

Since this is so, "Therefore, at all times" etc. is clear.

Knowing these two paths, the Yogi is never deluded at the time of death; rather, he goes by his own path, the Path of the Gods (Devayana).

Therefore, at all times (aharahaḥ), be engaged in the Yoga known as the contemplation of the course beginning with the Ray (Archirādi).

Now, He states the fruit of knowing the purport of the scripture expounded in the two chapters.

Showing the fruit of the knowledge of the paths, He concludes the topic of Bhakti-yoga — with 'Naite' etc.

Knowing these two 'Sritis' or paths, O Partha — which lead to Liberation and Samsara [respectively] — no Yogi whatever is deluded. The meaning is that he does not desire the fruits of heaven etc. with the notion that they constitute happiness, but remains devoted solely to the Supreme Lord.

The rest is clear.

With the verse "Naite sṛtī," although the contemplation of the path, like the meditation (upāsanā), is indeed only for the pleasure of the Supreme Person, nevertheless, it is established in the world that knowledge of the path is for the unconfused travel of the traveler; here too, since such a benefit is possible, it should not be discarded; for the attainment of that is indeed only through His grace — with this intention, he says "These two" (etau).

"Kaschana" means anyone whosoever. "Is not deluded" (na muhyati) — the meaning is that the path becomes clear [to him] in the manner of [the Sutra] "The door being illuminated by Him" [Brahma Sutra 4.2.17].

The knowledge of the two paths is for the purpose of abandoning the path that is to be rejected (heya); with this intention, he says "But rather" (api tu).

Having taught the fruit of knowing the path, and referring to it causally with "Therefore" (tasmāt), since a direct injunction of Yoga [in general] would be incoherent, the word 'Yoga' here has 'meditation' alone as its subject. And that meditation must be of the nature of the 'contemplation of the path' currently under discussion; with this intention, he says — "Therefore" (tasmāt).

शुक्लगति और कृष्णगति इन दोनों के ज्ञान का फल यह है कि इनका ज्ञाता योगी पुरुष कभी मोहित नहीं होता है मन में उठने वाली निम्न स्तर की प्रवृत्तियों के कारण धैर्य खोकर वह कभी निराश नहीं होता।भगवान् श्रीकृष्ण ने अब तक पुनरावृत्ति और अपुनरावृत्ति के मार्गों का वर्णन किया और अब इस श्लोक में वे ज्ञान और उसके फल को संग्रहीत करके कहते हैं कि इसलिए हे अर्जुन तुम सब काल में योगी बनो। जिसने अनात्मा से तादात्म्य हटाकर मन को आत्मस्वरूप में एकाग्र करना सीखा हो वह पुरुष योगी है।संक्षेप में इस सम्पूर्ण अध्याय के माध्यम से भगवान् द्वारा अर्जुन को उपदेश दिया गया है कि उसको जगत् में कार्य करते हुए भी सदा अक्षर पुरुष के साथ अनन्य भाव से तादात्म्य स्थापित कर आत्मज्ञान में स्थिर होने का प्रयत्न करना चाहिए।अन्त में इस योग का महात्म्य बताते हुए भगवान् कहते हैं --

"Naite" etc. He who knows these two paths — meaning, by the internal sequence adopted through the practice of Yoga. Explaining this in detail would expand the text too much, so enough (alam).

"Therefore" (tasmāt) — whatever 'internal' times exist, one should practice the Yoga regarding them.

However, my Teachers say: Out of grace for all, having stated in the middle the distinction of departure caused by 'internal time', He has concluded the main theorem under discussion which concerns 'external time', with the words "Therefore at all times" etc.

regarding "These two paths, O Partha...", to refute the understanding that the mere knowledge of the paths is stated to cause the absence of delusion, he [Madhvacharya] says — "These" (ete), etc.

"Having practiced" (anuṣṭhāya) — here "the means" (upāyam) is to be supplied. From where is this derived? Because the word "Yogi" is used and because of the corroboration from the Puranas; he states this with "And that" (taccha), etc.

"Delusion" (moha) is of the nature of forgetfulness of the Lord. "Other" (anyā) means [other than] the attainment of the Lord.

In the commentary (Bhashya) and the Purana, in place of the form 'anuṣṭhāya' (having practiced), in some places the letter 'ī' (making it anuṣṭhāyī - practitioner) has fallen due to scribal error, because it is not seen in the original manuscripts.

To establish that the path is to be meditated upon, He praises the specific knowledge of it — with "These" (ete), etc. Knowing these two 'Sritis' or paths, O Partha — determining that one is for gradual liberation and the other for return to Samsara — the Yogi, steadfast in meditation, is not deluded.

'Kaschana' — no one whatsoever — believes that mere ritual action, which leads to the Path of Smoke etc., is the duty to be performed.

"Therefore" (tasmāt) — since Yoga yields the fruit of non-return, be 'Yogayukta', i.e., of concentrated mind, at all times for the sake of non-return, O Arjuna.

Stating the fruit of this knowledge, He concludes — with "Naite" etc. Knowing these two 'Sritis' or paths, O Partha — My devotee! — 'Kaschana' (any) Yogi does not get deluded (na muhyati) by becoming a "mere Yogi" without the Yoga of connection with Me; meaning he does not attain delusion.

The meaning is that he does not become attached to mere [mechanical] Yoga etc. with material desires.

Since delusion does not occur for the knower of this, "Therefore" (tasmāt), being endowed with the knowledge spoken by Me, being free from delusion everywhere, "at all times" (sarveṣu kāleṣu) — meaning in worldly and unworldly times, or the previously mentioned times — O Arjuna (one endowed with a name of the class of liberation/purity), be 'Yogayukta', meaning be endowed with My Yoga.

"Na ete" — Knowing these two described 'Sritis' or paths, O Partha — that one is for Samsara and the other is for Liberation — 'Kaschana', i.e., no Yogi whatsoever, is deluded (na muhyati).

Therefore, at all times, be 'Yogayukta', i.e., concentrated/steadfast in Yoga, O Arjuna.

Listen to the greatness of that Yoga —

Showing the fruit of the knowledge of the path, He engages [Arjuna] in the Yoga of the described nature — with "Naite" etc.

No Yogi whatsoever is deluded. Therefore — what need to say more — you become a Yogi at all times; not only at the time of the departure of life-breaths, because Yoga is required always; this is the purport.

न not? एते these? सृती two paths? पार्थ O Partha? जानन् knowing? योगी the Yogi? मुह्यति is deluded? कश्चन anyone? तस्मात् therefore? सर्वेषु in all? कालेषु times? योगयुक्तः steadfast in Yoga? भव (be) thou? अर्जुन O Arjuna.Commentary Knowing the nature of the two paths and the conseences they lead to? a Yogi never loses his discrimination. The Yogi who knows that the path of the gods or the path of light leads to Moksha (gradual liberation)? and the path of darkness to Samsara or the world or region of birth and death? is no longer deluded. Knowledge of these two paths serves as a compass or a beaconlight to guide the Yogis steps at every moment. He strives to stick to the path of light.

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:

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.