सूत्रकृत्·Sūtrakṛt-Gītā
Ch 7 · Jñāna-Vijñāna-Yoga
← back to plaincompare← 7.267.28 →

Bhagavad Gītā Chapter 7, Verse 27: Krishna to Arjuna — Jñāna-Vijñāna-Yoga

Bhagavad Gītā 7.27Chapter 7 · Jñāna-Vijñāna-Yoga · Krishna → Arjuna · Bhārata (also: Paranṭapa) · anuṣṭubh
इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत ।
सर्वभूतानि संमोहं सर्गे यान्ति परन्तप ॥
icchā← icchā(3 verses)compound (compound member)wish, desire, will-dveṣa← dveṣa(7 verses)compound (compound member)aversion, hatred-samutthena← samutthainstrumental masculine singular nounhaving arisen (sam- + ud- + √sthā 'stand')attested in commentariesviśiṣṭādvaitaशीतोष्णादिद्वन्द्वाख्येन मोहेन सर्वभूतानि सर्गे जन्मकाल dvandva← dvaṃdva(5 verses)compound (compound member)pair of opposites (heat/cold, joy/sorrow); duality-mohena← moha(16 verses)instrumental masculine singular noundelusion, infatuation, bewildermentattested in commentariesviśiṣṭādvaitaसर्वभूतानि सर्गे जन्मकालśuddhādvaitaहेतुना सर्वभूतानि क्षरपदवाच्यानि संसृतानि सर्गेadvaita-bhaktiअहं सुखी अहं दुःखीत्यादिविपर्ययेण सर्वाण्यपि भूतानि संमोहं विवेकायोग्यत्वं सर्गे स्थूलदेहोत्पत्तौ सत्यां यान्ति bhārata← bhārata(22 verses)vocative masculine singular noundescendant of Bharata; epithet of Arjunaattested in commentariesadvaitaभरतान्वयज सर्वभूतानि संमोहितानि सन्ति संमोहं संमूढतां सर्गे जन्मनि उत्पत्तिकाले इत्येतत् यान्ति गच्छन्तिadvaita-bhaktiहे परंतपेति संबोधनद्वस्य कुलमहिम्ना स्वरूपशक्त्या
sarva← sarva(138 verses)compound (compound member)all, entire-bhūtāni← bhūta(67 verses)nominative neuter plural nounbeing, creature; element; past, goneattested in commentariesadvaita-bhaktiसंमोहं विवेकायोग्यत्वं सर्गे स्थूलदेहोत्पत्तौ सत्यां यान्ति saṃmohaṃ← sammoha(4 verses)accusative masculine singular noundelusion (sam- 'completely' + moha 'confusion') sarge← sarga(5 verses)locative masculine singular nouncreation, emanationattested in commentariesadvaitaजन्मनि उत्पत्तिकाले इत्येतत् यान्ति गच्छन्तिviśiṣṭādvaitaजन्मकालdvaitaसर्गकाले आरभ्यैव शरीरे हि सतीच्छादयःśuddhādvaitaएव सम्मोहं जन्ममरणपर्यावर्त्ते कारणभूतं भगवत्स्वरूपाज्ञानभयं प्राप्नुवन्ति गुणप्रवाहमध्ये पतिता भवन्तीत्यर्थःbhaktiस्थूलदेहोत्पत्तौ सत्यां तदनुकूल इच्छा तत्प्रतिकूलेadvaita-bhaktiस्थूलदेहोत्पत्तौ सत्यां यान्ति yānti← √yā(25 verses)present indicative 3rd person plural verbto go (verbal root)attested in commentariesadvaitaगच्छन्तिviśiṣṭādvaita। एतद् उक्तं भवति गुणमयेषु सुखदुःखादिद्वन्द्वेषु पूर्वपूर्वजन्मनि यद्विषयौ इच्छाद्वेषौ रागद्वैषौ अभ्यस्तौ तद्वासनया पुनरadvaita-bhakti। हे भारत हे परंतपेति संबोधनद्वस्य कुलमहिम्ना स्वरूपशक्त्या च त्वां द्वन्द्वमोहाख्यः शत्रुर्नाभिभवितुमलमिति भावः। नहीच्छ parantapa← paraṃtapa(10 verses)vocative masculine singular nounscorcher of foes (para 'foe' + tap 'burn')
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

Born into this world, all beings fall into delusion, swept up by desire and aversion into the confusion of opposites.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    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.

  • Rāmānujaviśiṣṭādvaita

    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.

  • Madhvadvaita

    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.

  • Vallabhaśuddhādvaita

    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.

  • Śrīdharabhakti

    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.

  • Madhusūdanaadvaita-bhakti

    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.

Sūtrakṛt-Gītā · v1.0 · gita.ekrasworks.com