7.27

।।7.27।। इच्छाद्वेषसमुत्थेन इच्छा च द्वेषश्च इच्छाद्वेषौ ताभ्यां समुत्तिष्ठतीति इच्छाद्वेषसमुत्थः तेन इच्छाद्वेषसमुत्थेन। केनेति विशेषापेक्षायामिदमाह द्वन्द्वमोहेन द्वन्द्वनिमित्तः मोहः द्वन्द्वमोहः तेन। तावेव इच्छाद्वेषौ शीतोष्णवत् परस्परविरुद्धौ सुखदुःखतद्धेतुविषयौ यथाकालं सर्वभूतैः संबध्यमानौ द्वन्द्वशब्देन अभिधीयेते। तत्र यदा इच्छाद्वेषौ सुखदुःखतद्धेतुसंप्राप्त्या लब्धात्मकौ भवतः तदा तौ सर्वभूतानां प्रज्ञायाः स्ववशापादनद्वारेण परमार्थात्मतत्त्वविषयज्ञानोत्पत्तिप्रतिबन्धकारणं मोहं जनयतः। न हि इच्छाद्वेषदोषवशीकृतचित्तस्य यथाभूतार्थविषयज्ञानमुत्पद्यते बहिरपि किमु वक्तव्यं ताभ्यामाविष्टबुद्धेः संमूढस्य प्रत्यगात्मनि बहुप्रतिबन्धे ज्ञानं नोत्पद्यत इति। अतः तेन इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत भरतान्वयज सर्वभूतानि संमोहितानि सन्ति संमोहं संमूढतां सर्गे जन्मनि उत्पत्तिकाले इत्येतत् यान्ति गच्छन्ति हे परंतप। मोहवशान्येव सर्वभूतानि जायमानानि जायन्ते इत्यभिप्रायः। यतः एवम् अतः तेन द्वन्द्वमोहेन प्रतिबद्धप्रज्ञानानि सर्वभूतानि संमोहितानि मामात्मभूतं न जानन्ति अत एव आत्मभावेन मां न भजन्ते।।के पुनः अनेन द्वन्द्वमोहेन निर्मुक्ताः सन्तः त्वां विदित्वा यथाशास्त्रमात्मभावेन भजन्ते इत्यपेक्षितमर्थं दर्शयितुम् उच्यते

Alignment

machine-validated; human review pending

Checksum

ca3747d7ff9c…

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.

Alignment

machine-validated; human review pending

Checksum

f06af53e6874…

7.27 इच्छाद्वेषसमुत्थेन arisen from desire and aversion? द्वन्द्वमोहेन by the delusion of the pairs of opposites? भारत O Bharata? सर्वभूतानि all beings? संमोहम् to delusion? सर्गे at birth? यान्ति are subject? परन्तप O Parantapa (scorcher of the foes).Commentary Where there is pleasure there is Raga or attachment where there is pain there is Dvesha or aversion. There is the instinct in man to preserve his body. Man wishes to attain those objects which help the preservation of the body. He wishes to get rid of those objects which give pain to the body and the mind. On account of delusion caused by the pairs of opposites? desire and aversion spring up and man cannot get the knowledge of the things as they are? even of this external universe of senseexperience and it needs no saying that in a man whose intellect is overwhelmed by desire and aversion there cannot arise the transcendental knowledge of the innermost Self.Raga (attraction) and Dvesha (repulsion)? pleasure and pain? heat and cold? happiness and misery? joy and sorrow? success and failure? censure and priase? honour and dishonour are the Dvandvas or the pairs of opposites. Desire and aversion (or attraction and repulsion) induce delusion in all beings and serve as obstacles to the dawn of the knowledge of the Self.He whose intellect is obscured by the delusion caused by the pairs of opposites is not able to realise I am the Self. Therefore he does not adore Me as the Self.He who is a victim of RagaDvesha loses the power of discrimination. He wishes that pleasant objects should last for ever and that disagreeable or unpleasant objects should disappear immediately. How could this be Objects that are conditioned in time? space and causation will perish. That which is agreeable and pleasant now will become disagreeable and unpleasant after some time. The mind is ever fluctuating. It demands variety and gets disgusted with monotony.

Alignment

machine-validated; human review pending

Checksum

4fbcfdc450bf…