{ "verse_id": "7.27", "mūla": { "devanāgarī": "इच्छा-द्वेष-समुत्थेन द्वन्द्व-मोहेन भारत | सर्व-भूतानि संमोहं सर्गे यान्ति परन्तप", "iast": "icchā-dveṣa-samutthena dvandva-mohena bhārata | sarva-bhūtāni saṃmohaṃ sarge yānti parantapa", "chapter_position": "Chapter 7 (Jñāna-Vijñāna-Yoga (The Yoga of Knowledge and Realization)), verse 27", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "icchā", "lemma": "icchā", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इच्छा" }, { "surface_form": "dveṣa", "lemma": "dveṣa", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "द्वेष" }, { "surface_form": "samutthena", "lemma": "samuttha", "grammar": "instrumental masculine singular noun", "senses_attested_in_panel": [ { "sense": "शीतोष्णादिद्वन्द्वाख्येन मोहेन सर्वभूतानि सर्गे जन्मकाल", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "समुत्थेन" }, { "surface_form": "dvandva", "lemma": "dvaṃdva", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "द्वन्द्व" }, { "surface_form": "mohena", "lemma": "moha", "grammar": "instrumental masculine singular noun", "senses_attested_in_panel": [ { "sense": "सर्वभूतानि सर्गे जन्मकाल", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "हेतुना सर्वभूतानि क्षरपदवाच्यानि संसृतानि सर्गे", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "अहं सुखी अहं दुःखीत्यादिविपर्ययेण सर्वाण्यपि भूतानि संमोहं विवेकायोग्यत्वं सर्गे स्थूलदेहोत्पत्तौ सत्यां यान्ति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "मोहेन" }, { "surface_form": "bhārata", "lemma": "bhārata", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [ { "sense": "भरतान्वयज सर्वभूतानि संमोहितानि सन्ति संमोहं संमूढतां सर्गे जन्मनि उत्पत्तिकाले इत्येतत् यान्ति गच्छन्ति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara", "anandgiri" ] }, { "sense": "हे परंतपेति संबोधनद्वस्य कुलमहिम्ना स्वरूपशक्त्या", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "भारत" }, { "surface_form": "sarva", "lemma": "sarva", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सर्व" }, { "surface_form": "bhūtāni", "lemma": "bhūta", "grammar": "nominative neuter plural noun", "senses_attested_in_panel": [ { "sense": "संमोहं विवेकायोग्यत्वं सर्गे स्थूलदेहोत्पत्तौ सत्यां यान्ति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "भूतानि" }, { "surface_form": "saṃmoham", "lemma": "sammoha", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "संमोहम्" }, { "surface_form": "sarge", "lemma": "sarga", "grammar": "locative masculine singular noun", "senses_attested_in_panel": [ { "sense": "जन्मनि उत्पत्तिकाले इत्येतत् यान्ति गच्छन्ति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "जन्मकाल", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "सर्गकाले आरभ्यैव शरीरे हि सतीच्छादयः", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva", "jayatirtha" ] }, { "sense": "एव सम्मोहं जन्ममरणपर्यावर्त्ते कारणभूतं भगवत्स्वरूपाज्ञानभयं प्राप्नुवन्ति गुणप्रवाहमध्ये पतिता भवन्तीत्यर्थः", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "स्थूलदेहोत्पत्तौ सत्यां तदनुकूल इच्छा तत्प्रतिकूले", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "स्थूलदेहोत्पत्तौ सत्यां यान्ति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "सर्गे" }, { "surface_form": "yānti", "lemma": "√yā", "grammar": "present indicative 3rd person plural verb", "senses_attested_in_panel": [ { "sense": "गच्छन्ति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। एतद् उक्तं भवति गुणमयेषु सुखदुःखादिद्वन्द्वेषु पूर्वपूर्वजन्मनि यद्विषयौ इच्छाद्वेषौ रागद्वैषौ अभ्यस्तौ तद्वासनया पुनर", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "। हे भारत हे परंतपेति संबोधनद्वस्य कुलमहिम्ना स्वरूपशक्त्या च त्वां द्वन्द्वमोहाख्यः शत्रुर्नाभिभवितुमलमिति भावः। नहीच्छ", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "यान्ति" }, { "surface_form": "parantapa", "lemma": "paraṃtapa", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "परन्तप" } ], "intertextual_panel": [ { "verse": "14.8", "type": "lemma-family resonance", "score": 0.9068, "feature_breakdown": { "cosine": 0.8668, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.9208, "stem_prefix": 4.0 } }, { "verse": "15.19", "type": "lemma-family resonance", "score": 0.9061, "feature_breakdown": { "cosine": 0.8561, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.5007, "stem_prefix": 5.0 } }, { "verse": "12.4", "type": "lemma-family resonance", "score": 0.902, "feature_breakdown": { "cosine": 0.862, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.4475, "stem_prefix": 4.0 } }, { "verse": "6.29", "type": "shared-vocabulary echo", "score": 0.897, "feature_breakdown": { "cosine": 0.867, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.2301, "stem_prefix": 3.0 } }, { "verse": "12.13", "type": "cross-chapter thematic parallel", "score": 0.893, "feature_breakdown": { "cosine": 0.863, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.6503, "stem_prefix": 2.0 } }, { "verse": "13.6", "type": "long-distance thematic echo", "score": 0.892, "feature_breakdown": { "cosine": 0.852, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.7375, "stem_prefix": 3.0 } }, { "verse": "2.63", "type": "shared-vocabulary echo", "score": 0.8899, "feature_breakdown": { "cosine": 0.8599, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.2554, "stem_prefix": 3.0 } }, { "verse": "18.20", "type": "shared-vocabulary echo", "score": 0.8895, "feature_breakdown": { "cosine": 0.8595, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.5622, "stem_prefix": 3.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_7.27", "anandgiri_7.27" ], "score": 0.5, "english_rendering": "All beings enter deep delusion (saṃmoha) at birth — not by accident but by the structural action of dvandva-moha (the delusion born of the pairs), which is itself produced by icchā (desire) and dveṣa (aversion) that have possessed the buddhi (intellect). Śaṅkara is precise: when icchā and dveṣa gain ground through contact with pleasure, pain, and their causes, they generate moha that blocks the very arising of paramārtha-ātma-tattva-viṣaya-jñāna (knowledge of the supreme Self). Because all beings arise already in the grip of this moha, they do not know the ātman as their true nature and therefore do not worship Kṛṣṇa as the Self within." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_7.27", "vedantadeshika_7.27" ], "score": 0.5, "english_rendering": "The moha operative at birth is not accidental but karmic accumulation: in each prior birth, icchā and dveṣa (rāga and dveṣa) were habitually practiced toward the guṇa-born pairs of pleasure and pain, and their vāsanā (latent impression) reconstitutes the same dvandva-moha the instant a new body arises. Rāmānuja draws the critical contrast: all beings are thus born with sukha-duḥkha keyed to worldly pairs, whereas the jñānī's sukha-duḥkha is keyed exclusively to saṃśleṣa-viyoga (union-with and separation-from Bhagavān). No being born in ordinary saṃsāra has that orientation at birth — a structural asymmetry that separates bhakta from bound jīva." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_7.27", "jayatirtha_7.27" ], "score": 0.5, "english_rendering": "Madhva is terse and causal: dvandva-moha, meaning delusion centered on the objects of sukha-duḥkha, makes knowledge of anything impossible once icchā and dveṣa have grown strong. He adds a temporal specification absent in other schools — sarge, 'at the time of creation,' inaugurates the state; once in a body, icchā and the rest arise. Prior to embodiment there was only ajñāna alone (pūrvaṃ tv ajñānam ātram). The jīva is thus structurally incapacitated from perceiving Hari from the first moment of embodied existence — a condition only Hari's grace can overturn." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_7.27" ], "score": 0.5, "english_rendering": "Vallabha reframes the verse cosmologically: this moha is not a recent or contingent event but prāktana (primordial), built into the very purpose of sṛṣṭi (creation). The rāga-dveṣa that are pāpa-hetu-bhūta (the very root of sin) were established by Īśvara in the sense-object interface; all kṣara (perishable) beings fall thereby into the guṇa-pravāha (stream of the guṇas), cycling through janma-maraṇa-paryāvarta (the revolution of birth and death). The moha is thus Bhagavān's own creative design — which in the Puṣṭi reading makes escape possible only through prasāda (grace freely given), not through personal effort against a cosmically installed condition." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_7.27" ], "score": 0.5, "english_rendering": "Śrīdhara positions this verse as explaining the dṛḍhatva (firmness/entrenchment) of the ajñāna already described in the māyā context. At the moment of sthūla-deha-utpatti (gross-body birth), icchā toward what suits the body and dveṣa toward what opposes it arise; from these springs the dvandva-moha that Śrīdhara glosses as viveka-bhraṃśa — the shattering of discrimination. Beings then land in saṃmoha characterized as 'aham eva sukhī duḥkhī ca' (I alone am the one who is happy, I alone who suffers) — a gāḍhatara-abhiniveśa (deeply reinforced identification) that displaces all awareness of Kṛṣṇa. Note: Śrīdhara's bhāṣya is present and clean in the payload." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_7.27" ], "score": 0.5, "english_rendering": "Madhusūdana presents dvandva-moha as a second causal mechanism for the obstruction of Bhagavat-tattva-vijñāna — distinct from yoga-māyā already discussed. Arising from icchā and dveṣa toward anukūla and pratikūla objects, the dvandva-moha produces viparīta-jñāna in the form 'ahaṃ sukhī, ahaṃ duḥkhī' (I am happy, I am miserable) — which is viveka-ayogyatva, incapacity for discrimination. Madhusūdana then reads the dual address to Arjuna — 'Bhārata, Paraṃtapa' — as programmatic: Arjuna's kula-mahiman (lineage greatness) and svarūpa-śakti (innate power) are precisely what make dvandva-moha incapable of conquering him, encoding bhakta-exemption within the very grammar of the verse." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "Bhārata (also: Paranṭapa)", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "द्वेष", "role": "supporting", "other_verses_in_list": [ "2.57", "2.64", "3.34", "3.36", "5.3", "6.9", "9.29", "12.13", "12.17", "13.6", "14.22", "18.10", "18.23", "18.51" ] }, { "list": "निर्द्वन्द्वः", "role": "supporting", "other_verses_in_list": [ "2.45" ] }, { "list": "सर्गे यान्ति", "role": "supporting", "other_verses_in_list": [ "9.34" ] } ], "audit_trail": { "substrate_version": "v2.6-frozen", "fitted_weights": { "a": 1.0, "b": 0.01, "e_v": 0.005, "z": 0.2, "h": 0.0, "th": 0.01 }, "corpus_provenance": { "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness", "panel_witnesses": [ "bg-mula", "bg-shankara", "bg-ramanuja", "bg-madhva", "bg-vedantadeshika", "bg-vallabha", "bg-jayatirtha", "bg-anandgiri", "bg-sridhara", "bg-madhusudan" ] }, "extraction_date": "2026-04-21", "score_methodology_documented_at": "Paper 1, Section II.B", "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)", "post_generation_repairs": [ { "date": "2026-05-03", "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)", "scope": "word_by_word[].lemma", "loci": [ "yānti: yā -> √yā" ] } ] }, "so_what_questions": [ "If saṃmoha is installed at the moment of birth itself — not built up gradually — does any effort made within ordinary waking consciousness ever truly reach the root, or does it only rearrange the furniture of delusion?", "Śaṅkara says moha blocks paramārtha-ātma-jñāna specifically; Rāmānuja says the bound jīva's sukha-duḥkha is simply keyed to the wrong object. Are these descriptions of the same bondage or genuinely different diagnoses with different prescriptions?", "Vallabha calls dvandva-moha prāktana — primordial, installed by Īśvara. If Bhagavān built the moha into creation, is liberation a going-against-creation or a going-further-into-it through prasāda?", "Madhva specifies that before embodiment there was 'ajñāna alone' — implying a clean break: ajñāna precedes, icchā-dveṣa compound the situation after embodiment. Does this mean the jīva's original nature is non-relational ignorance, and bhakti restores something never actually possessed in embodied life?", "Śrīdhara's gloss viveka-bhraṃśa (shattering of discrimination) names a cognitive collapse, not merely a preference. Does the verse claim that icchā and dveṣa make rational inquiry structurally impossible — not merely difficult?", "Madhusūdana reads the vocatives 'Bhārata' and 'Paraṃtapa' as exemption-markers for Arjuna. If Kṛṣṇa is speaking to someone for whom dvandva-moha cannot fully take hold, is this verse descriptive of others or aspirational-prescriptive for the listener?", "All schools agree that beings enter saṃmoha sarge — at birth. Does this universality collapse any meaningful distinction between those who 'know' and those who 'do not know,' or does it make the knowing-ones an exception that requires its own explanation?" ], "everyday_applications": { "advaita": "When a strong preference or aversion locks your attention — a craving for recognition, a visceral dislike of a colleague — notice that the locked attention itself is the obstruction: not the object of preference, but the possessing of the buddhi by the preference. The practice is not to neutralize the preference by opposite force but to notice the possessing, which is viveka-restoration at the margin. The verse says this mechanism is installed at birth; the Advaita instruction is: you cannot defeat it at the level of content, only by relocating to the witness that precedes the possession.", "viśiṣṭādvaita": "When you observe that your happiness rises and falls with worldly successes and rejections — a performance review, a relationship dynamic — Rāmānuja's reading names this as vāsanā-driven dvandva-moha reconstituting itself at each life moment, not a personal failing. The instruction is not to suppress the reactivity but to redirect the axis: let your reference point for sukha-duḥkha become proximity to or distance from Bhagavān. Concretely: at each emotional high or low, ask 'did this bring me closer to or farther from the quality of attention I have in genuine prayer?' — and use the answer as orientation, not self-judgment.", "dvaita": "Madhva's reading implies that once icchā and dveṣa have grown strong in a given moment — an argument heating up, a competitive situation engaging your ego — knowledge of the right action becomes structurally unavailable, not merely hard. The practical instruction: build the structures of hari-smaraṇa (remembrance of Hari) before the heated moment, not during it, because during it the capacity to choose is already compromised. Ritual regularity — not spontaneous devotion — is the Dvaita answer, because structure built in clearheaded time remains accessible when the delusion is most acute.", "śuddhādvaita": "Vallabha's cosmological reading releases the practitioner from the burden of self-extraction: since dvandva-moha is woven into sṛṣṭi by Īśvara, no personal effort can dissolve it from the inside. The everyday implication: stop treating your reactive desires and aversions as enemies to be conquered, and start treating them as evidence of your kṣara-nature, which precisely needs prasāda. The practice becomes one of open acknowledgment — 'I am caught in the pairs, I cannot free myself, I ask' — rather than effortful cultivation. The threshold posture is surrender, not discipline.", "bhakti": "Śrīdhara's viveka-bhraṃśa points to a concrete and recoverable cognitive moment: the instant you say or think 'I am the one who was wronged' or 'I am the one who succeeded' — the aham-sukhī / aham-duḥkhī move — discrimination has already collapsed. The application is: catch that sentence. Not the emotion underneath it, not its justification, but the grammatical move of placing 'I' as the subject of the pleasure or pain. Bhakti practice, in this reading, is repeated re-attribution: 'This pleasure, this pain — Kṛṣṇa is the ground; I am not its seat.' The reattribution does not eliminate experience; it relocates its apparent ownership.", "advaita-bhakti": "Madhusūdana's reading of the dual vocative offers a relational anchor: the person being addressed by Kṛṣṇa directly — as 'Bhārata' (lineage-holder) and 'Paraṃtapa' (scorcher of foes) — is being reminded of capacities that dvandva-moha cannot extinguish. In everyday terms: when the pairs have closed in and you feel viveka-ayogya (incapable of discernment), the instruction is to recall what Kṛṣṇa has specifically named in you — your actual capabilities and commitments, not abstract identity. The Bhagavān-facing relationship itself carries exemption from complete moha-capture; the synthesis implies that regular direct address to Kṛṣṇa maintains the very channel that moha would otherwise close." }, "primary_meaning": "Born into this world, all beings fall into delusion, swept up by desire and aversion into the confusion of opposites." }