इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत।
सर्वभूतानि संमोहं सर्गे यान्ति परन्तप।।7.27।।
।।7.27।।हे भरतवंशमें उत्पन्न परंतप इच्छा (राग) और द्वेषसे उत्पन्न होनेवाले द्वन्द्वमोहसे मोहित सम्पूर्ण प्राणी संसारमें मूढ़ताको अर्थात् जन्ममरणको प्राप्त हो रहे हैं।
7.27 Iccha-dvesa-samutthena, by what arises from likes and dislikes: iccha, likes, and dvesa, dislikes, are iccha-dvesau; anything arising from them is icchadvesa-samutthah. (Creatures are duluded) by that. By what? When that is thus sought to be known in particular, the Lord answers: dvandva-mohena, by the delusion of duality. Delusion (moha) that originates from duality (advandva) is dvandva-moha. Those very likes and dislikes, which are mutually opposed like heat and cold, which relate to happiness and sorrow and their causes, and which come into association with all beings in due course, are termed as duality (and this deludes all creatures). As regards them, when likes and dislikes arise from the experience of happiness, sorrow and their causes, then, by bringing the wisdom of all beings under their control, they create bewilderment which is the cause of the impediment to the rise of knowledg about the reality of Self, the suprem Truth. Indeed, exact knowledg about objects even in the external world does not arise in one whose mind is overpowered by the defects, viz likes and dislikes. It goes without saying that knowledge of the indwelling Self, beset with many obstacles as it is, does not arise in a completely bewildered person whose intelligence has been overcome by them. Therefore, bharata, O scion of the Bharata dynasty; owing to that delusion of duality arising from likes and dislikes, sarvabhutani, all creatures become deluded. Parantapa, O destroyer of foes; they yanti sammoham, become bewildered, come under delusion; sarge, at the time of their birth, i.e. at the time of their origination. The idea is that all creatures that come into being do so prepossessed by delusion. Since this is so, therefore all creatures, being deluded and having their wisdom obstructed by that delusion of duality, do not know Me who am their Self. Hence, they do not adore Me as their Self. Who, again, are those that, becoming free from the delusion of duality, come to know You, and adore You as the Self in accordance with the scriptures? In order to elaborate the subject enired about, it is being said:
7.27 Iccha-etc. [At the time of destruction] he (the personal Soul) is led to expand exceedingly, while he still remains unconcious on account of his desire, aversion, agner, dellusion etc. On account of this, the entire world takes recourse to the sleeping stage while it continues to exist in its entirity within the stomach of the Prakrti (the Prime Casue); and to exist just being (temporarily) not capable of performing its activities. For, as long as there is delusion, the mental impressions are to be experienced, as in the case of the sleeping stage in the night time every day. But on that account no emancipation is gained. For, when the experience of loss of unconsciousness is over (i.e., when consciousness is regained), again the mundane life with its varieties of activites is found.
7.27 As soon as beings are born they are deluded. This delusion springs from sense experiences described as pairs of opposites like heat and cold. Such reactions spring from desire and hate. The purport is this: Desire and hatred for the pairs of opposites like pleasure and pain, which are constituted of Gunas, have their origin in the Jivas from the past experiences they had in their previous births. The subtle impressions or Vasanas of these previous experiences manifest again as instinctive desire and hatred towards similar objects in every succeeding birth of the Jivas. The delusive force of these impressions make them deluded from the very beginning. It becomes their nature to have love or hatred for such objects, in place of having happiness and misery at union with or separation from Me. The Jnanin, however, feels happiness when he is in union with Me and misery when separated from Me. No other being is born with such a nature as found in the Jnanin.
Icchaadweshasamutthena dwandwamohena bhaarata; Sarvabhootaani sammoham sarge yaanti parantapa.
ichchhā—desire; dveṣha—aversion; samutthena—arise from; dvandva—of duality; mohena—from the illusion; bhārata—Arjun, descendant of Bharat; sarva—all; bhūtāni—living beings; sammoham—into delusion; sarge—since birth; yānti—enter; parantapa—Arjun, conqueror of enemies