Bhagavad Gita - Chapter 7 - Shloka (Verse) 27

व्याख्या--'इच्छाद्वेषसमुत्थेन ৷৷. सर्गे यान्ति परंतप'--इच्छा और द्वेषसे द्वन्द्वमोह पैदा होता है, जिससे मोहित होकर प्राणी भगवान्से बिलकुल विमुख हो जाते हैं और विमुख होनेसे बार-बार संसारमें जन्म लेते हैं।मनुष्यको संसारसे विमुख होकर केवल भगवान्में लगनेकी आवश्यकता है। भगवान्में न लगनेमें बड़ी बाधा क्या है? यह मनुष्यशरीर विवेक-प्रधान है; अतः मनुष्यकी प्रवृत्ति और निवृत्ति पशु-पक्षियोंकी तरह न होकर अपने विवेकके अनुसार होनी चाहिये। परन्तु मनुष्य अपने विवेकको महत्त्व न देकर राग और द्वेषको लेकर ही प्रवृत्ति और निवृत्ति करता है, जिससे उसका पतन होता है।मनुष्यकी दो मनोवृत्तियाँ हैं--एक तरफ लगाना और एक तरफसे हटाना। मनुष्यको परमात्मामें तो अपनी वृत्ति लगानी है और संसारसे अपनी वृत्ति हटानी है अर्थात् परमात्मासे तो प्रेम करना है और संसारसे वैराग्य करना है। परन्तु इन दोनों वृत्तियोंको जब मनुष्य केवल संसारमें ही लगा देता है तब वही प्रेम और वैराग्य क्रमशः राग और द्वेषका रूप धारण कर लेते हैं, जिससे मनुष्य संसारमें उलझ जाता है और भगवान्से सर्वथा विमुख हो जाता है। फिर भगवान्की तरफ चलनेका अवसर ही नहीं मिलता। कभी-कभी वह सत्संगकी बातें भी सुनता है, शास्त्र भी पढ़ता है, अच्छी बातोंपर विचार भी करता है, मनमें अच्छी बातें पैदा हो जाती हैं तो उनको ठीक भी समझता है। फिर भी उसके मनमें रागके कारण यह बात गहरी बैठी रहती है कि मुझे तो सांसारिक अनुकूलताको प्राप्त करना है और प्रतिकूलताको हटाना है, यह मेरा खास काम है; क्योंकि इसके बिना मेरा जीवननिर्वाह नहीं होगा। इस प्रकार वह हृदयमें दृढ़तासे रागद्वेषको पकड़े रखता है जिससे सुनने पढ़ने और विचार करनेपर भी उसकी वृत्ति रागद्वेषरूप द्वन्द्वको नहीं छोड़ती। इसीसे वह परमात्माकी तरफ चल नहीं सकता।द्वन्द्वोंमें भी अगर उसका राग मुख्यरूपसे एक ही विषयमें हो जाय तो भी ठीक है। जैसे भक्त बिल्वमंगलकी वृत्ति चिन्तामणि नामक वेश्यामें लग गयी तो उनकी वृत्ति संसारसे तो हट ही गयी। जब वेश्याने यह ताड़ना की ऐसे हाड़मांसके शरीरमें तू आकृष्ट हो गया अगर भगवान्में इतना आकृष्ट हो जाता तो तू निहाल हो जाता तब उनकी वृत्ति वेश्यासे हटकर भगवान्में लग गयी और उनका उद्धार हो गया। इसी तरहसे गोपियोंका भगवान्में राग हो गया तो वह राग भी कल्याण करनेवाला हो गया। शिशुपालका भगवान्के साथ वैर (द्वेष) रहा तो वैरपूर्वक भगवान्का चिन्तन करनेसे भी उसका कल्याण हो गया। कंसको भगवान्से भय हुआ तो भयवृत्तिसे भगवान्का चिन्तन करनेसे उसका भी कल्याण हो गया। हाँ यह बात जरूर है कि वैर और भयसे भगवान्का चिन्तन करनसे शिशुपाल और कंस भक्तिके आनन्दको नहीं ले सके। तात्पर्य यह है कि किसी भी तरहसे भगवान्की तरफ आकर्षण हो जाय तो मनुष्यका उद्धार हो जाता है। परन्तु संसारमें रागद्वेष कामक्रोध ठीकबेठीक अनुकूलप्रतिकूल आदि द्वन्द्व रहनेसे मूढ़ता दृढ़ होती है और मनुष्यका पतन हो जाता है।दूसरी रीतिसे यों समझें कि संसारका सम्बन्ध द्वन्द्वसे दृढ़ होता है। जब कामनाको लेकर मनोवृत्तिका प्रवाह संसारकी तरफ हो जाता है तब सांसारिक अनुकूलता और प्रतिकूलताको लेकर रागद्वेष हो जाते हैं अर्थात् एक ही पदार्थ कभी ठीक लगता है कभी बेठीक लगता है कभी उसमें राग होता है कभी द्वेष होता है जिनसे संसारका सम्बन्ध दृढ़ हो जाता है। इसलिये भगवान्ने दूसरे अध्यायमें 'निर्द्वन्द्वः'(2। 45) पदसे द्वन्द्वरहित होनेकी आज्ञा दी है। निर्द्वन्द्व पुरुष सुखपूर्वक मुक्त होता है--'निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते' (5। 3)। सुखदुःख आदि द्वन्द्वोंसे रहित होकर भक्तजन अविनाशी पदको प्राप्त होते हैं--'द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत्' (15। 5)। भगवान्ने द्वन्द्वको मनुष्यका खास शत्रु बताया है (3। 34)। जो द्वन्द्वमोहसे रहित होते हैं वे दृढ़व्रती होकर भगवान्का भजन करते हैं (7। 28) इत्यादि रूपसे गीतामें द्वन्द्वरहित होनेकी बात बहुत बार आयी है।जन्ममरणमें जानेका कारण क्या है शास्त्रोंकी दृष्टिसे तो जन्ममरणका कारण अज्ञान है परन्तु सन्तवाणीको देखा जाय तो जन्ममरणका खास कारण रागके कारण प्राप्त परिस्थितिका दुरुपयोग है। फलेच्छापूर्वक शास्त्रविहित कर्म करनेसे और प्राप्त परिस्थितिका दुरुपयोग करनेसे अर्थात् भगवदाज्ञाविरुद्ध कर्म करनेसे सत्असत् योनियोंकी प्राप्ति होती है अर्थात् देवताओँकी योनि चौरासी लाख योनि और नरक प्राप्त होते हैं।प्राप्त परिस्थितिका सदुपयोग करनेसे सम्मोह अर्थात् जन्ममरण मिट जाता है। उसका सदुपयोग कैसे करें हमारेको जो अवस्था परिस्थिति मिली है उसका दुरुपयोग न करनेका निर्णय किया जाय कि हम दुरुपयोग नहीं करेंगे अर्थात् शास्त्र और लोकमर्यादाके विरुद्ध काम नहीं करेंगे। इस प्रकार रागरहित होकर दुरुपयोग न करनेका निर्णय होनेपर सदुपयोग अपनेआप होने लगेगा अर्थात् शास्त्र और लोकमर्यादाके अनुकूल काम होने लगेगा। जब सदुपयोग होने लगेगा तो उसका हमें अभिमान नहीं होगा। कारण कि हमने तो दुरुपयोग न करनेका विचार किया है सदुपयोग करनेका विचार तो हमने किया ही नहीं फिर करनेका अभिमान कैसे इससे तो कर्तृत्वअभिमानका त्याग हो जायगा। जब हमने सदुपयोग किया ही नहीं तो उसका फल भी हम कैसे चाहेंगे क्योंकि सदुपयोग तो हुआ है किया नहीं। अतः इससे फलेच्छाका त्याग हो जायगा। कर्तृत्वअभिमान और फलेच्छाका होनेसे अर्थात् बन्धनका अभाव होनेसे मुक्ति स्वतःसिद्ध है।प्रायः साधकोंमें यह बात गहराईसे बैठी हुई है कि साधनभजन जपध्यान आदि करनेका विभाग अलग है और सांसारिक कामधंधा करनेका विभाग अलग है। इन दो विभागोंके कारण साधक भजनध्यान आदिको तो बढ़ावा देते हैं पर सांसारिक कामधंधा करते हुए रागद्वेष कामक्रोध आदिकी तरफ ध्यान नहीं देते प्रत्युत ऐसी दृढ़ भावना बना लेते हैं कि कामधंधा करते हुए तो रागद्वेष होते ही हैं ये मिटनेवाले थोड़े ही हैं। इस भावनासे बड़ा भारी अनर्थ यह होता है कि साधकके रागद्वेष बने रहते हैं जिससे उसके साधनमें जल्दी उन्नति नहीं होती। वास्तवमें साधक चाहे पारमार्थिक कार्य करे चाहे सांसारिक कार्य करे उसके अन्तःकरणमें रागद्वेष नहीं रहने चाहिये।पारमार्थिक और सांसारिक क्रियाओंमें भेद होनेपर भी साधकके भावमें भेद नहीं होना चाहिये अर्थात् पारमार्थिक और सांसारिक दोनों क्रियाएँ करते समय साधकका भाव एक ही रहना चाहिये कि मैं साधक हूँ और मुझे भगवत्प्राप्ति करनी है। इस प्रकार क्रियाभेद तो रहेगा ही और रहना भी चाहिये पर भावभेद नहीं रहेगा। भावभेद न रहनेसे अर्थात् एक भगवत्प्राप्तिका ही भाव (उद्देश्य) रहनेसे पारमार्थिक और सांसारिक दोनों ही क्रियाएँ साधन बन जायँगी।

आपका तत्त्व जाननेमें ऐसा कौन प्रतिबन्धक है जिससे मोहित हुए सभी उत्पत्तिशील प्राणी आपको नहीं जान पाते यह जाननेकी इच्छा होनेपर कहते हैं इच्छा और द्वेष इन दोनोंसे जो उत्पन्न होता है उसका नाम इच्छाद्वेषसमुत्थ है उससे ( प्राणी मोहित होते हैं। ) वह कौन है ऐसी विशेष जिज्ञासा होनेपर यह कहते हैं द्वन्द्वोंके निमित्तसे होनेवाला जो मोह है उस द्वन्द्वमोहसे ( सब मोहित होते हैं )। शीत और उष्णकी भाँति परस्परविरुद्ध ( स्वभाववाले ) और सुखदुःख तथा उनके कारणोंमें रहनेवाले वे इच्छा और द्वेष ही यथासमय सब भूतप्राणियोंसे सम्बन्धयुक्त होकर द्वन्द्व नामसे कहे जाते हैं। सो ये इच्छा और द्वेष जब इस प्रकार सुखदुःख और उनके कारणकी प्राप्ति होनेपर प्रकट होते हैं तब वे सब भूतोंकी बुद्धिको अपने वशमें करके परमार्थतत्त्वविषयक ज्ञानकी उत्पत्तिका प्रतिबन्ध करनेवाले मोहको उत्पन्न करते हैं। जिसका चित्त इच्छाद्वेषरूप दोषोंके वशमें फँस रहा है उसको बाहरी विषयोंके भी यथार्थ तत्त्वका ज्ञान प्राप्त नहीं होता फिर उन दोनोंसे जिसकी बुद्धि आच्छादित हो रही है ऐसे मूढ़ पुरुषको अनेकों प्रतिबन्धोंवाले अन्तरात्माके सम्बन्धमें ज्ञान नहीं होता इसमें तो कहना ही क्या है इसलिये हे भारत अर्थात् भरतवंशमें उत्पन्न अर्जुन उस इच्छाद्वेषजन्य द्वन्द्वनिमित्तक मोहके द्वारा मोहित हुए समस्त प्राणी हे परंतप जन्मकालमें उत्पन्न होते ही मूढ़भावमें फँस जाते हैं। अभिप्राय यह है कि उत्पत्तिशील समस्त प्राणी मोहके वशीभूत हुए ही उत्पन्न होते हैं। ऐसा होनेके कारण द्वन्द्वमोहसे जिनका ज्ञान प्रतिबद्ध हो गया है वे मोहित हुए समस्त प्राणी अपने आत्मारूप मुझ ( परमात्मा ) को नहीं जानते और इसीलिये वे आत्मभावसे मुझे नहीं भजते।

He illustrates the obstacle to the special knowledge of the Reality of the Lord—which is distinct from the primordial ignorance—through a question [in Shankara's intro] with "By what" (kena), etc.

From the word "Again" (punaḥ), the intention to speak of another obstacle is understood. This is accepted as a direct (aparokṣa) and intermediate (avāntara) obstacle. He posits the specific factor preceded by an expectation with "By what," etc. "Regarding the expectation of the specific..."

Although desire and hatred are grasped by the word "Dvandva" (pairs of opposites), their mention [in Shankara's commentary] is intended to indicate the meaning of the word "Dvandva"; intending this, he says "Those very two" (tāveva). Grasping that they cannot occur simultaneously in one place [regarding the same object], he qualifies it with "according to time" (yathākālam). And he states that no being in the cycle of transmigration is possible who is not a locus for them, with "By all beings" (sarvabhūtaiḥ).

Even so, how are they the cause of delusion? Anticipating this, he says "Therein" (tatra). The meaning of the locative case is "the locus of those two." He expands on the stated meaning using the kaimutika logic (a fortiori argument) with "Not indeed" (na hi).

Having restated the first part, he states the resultant meaning with the second part using "Therefore" (ataḥ). The impossibility of the rise of knowledge due to the influence of obstacles like egoism regarding the inner self is the meaning of the word "Therefore" (ataḥ).

To indicate that the capacity to counteract the stated obstacle belongs only to one endowed with pride of birth in a [noble] family and personal power, the two addresses "O Bharata, O Scorcher of foes" (Bhārata, Parantapa) are used.

He concludes the immediate cause of transmigration regarding the obstruction of knowledge of Reality with "Delusion" (moha). Regarding the subservience of beings being born to delusion, he states the result with "Since" (yataḥ). He states that the lack of steadfastness in Him results from the absence of knowledge of the Reality of the Lord with "Therefore indeed" (ataeva).

Having stated "root ignorance" as the cause for the non-realization of the Reality of the Lord, He now states "another obstacle" regarding that. "By desire and hatred" (icchā-dveṣābhyām)—arising from attachment and aversion, i.e., favorable and unfavorable objects; "by delusion" (mohena)—caused by cold, heat, pleasure, pain, etc., which generates agitation in the mind; "all beings" (sarvāṇi bhūtāni); "at birth" (sarge)—when the time of birth arrives; "go to" (yānti)—attain; "delusion" (saṃmoham)—extreme bewilderment.

For one whose mind is subjugated by desire and hatred, knowledge of the true nature of things does not arise even regarding external objects; what then to speak of the fact that it does not arise regarding the Inner Self where there are many obstacles, for one whose intellect is possessed by those two and who is deluded? "O Bharata, O Parantapa"—by these two addresses, He indicates: "Due to being born in a noble lineage, and due to possessing excellent power by naturally being a scorcher of foes, you are unfit to fall into delusion by the stated obstacle."

Now, regarding the interpretation [by some] raising the doubt "Due to what cause do past beings etc. not know?" and stating: "By the delusion of pairs arising from desire and hatred... there is error regarding auspicious/inauspicious... true/untrue... therefore all beings go to delusion regarding 'creation' (sarge)..."

The idea is: he who knows the nature of creation in reality is a knower of Brahman and thus knows the past etc.... therefore, knowledge of creation is obstructed by error, and thus omniscience does not arise for us"—this [interpretation] is questionable.

Because, by the statement "But no one knows Me," the context is "By what obstacle is the not-knowing of You caused?"—since the introduction of this verse is appropriate only through this question, an explanation following that [context] is the only logical one. Also, because it would contradict the concluding statement in the subsequent verse "Worship Me with firm vows" [which implies overcoming the obstacle to worship, not just knowing creation]. And also because, even though nothing remains to be known after the knowledge of the Principle of Vishnu, the attainment of total knowledge of the three times like the Lord is not obtained [by the Jiva]. This is the direction [of the argument].

By the delusion of pairs (dvandvamohena) means by the delusion regarding objects like pleasure, pain, etc. Indeed, when desire and hatred have grown strong, nothing whatsoever can be known.

This is another cause [of ignorance]. 'At creation' (sarge) means beginning from the very time of creation [or birth]; for desire, etc., exist indeed only when the body exists. Before that, however, there is only ignorance.

Again, by what cause do beings of the past etc. not know [You]? Anticipating this doubt, He says 'By desire' (icchā), etc. 'Desire' (icchā) is attachment (rāga), and 'hatred' (dveṣa); the 'delusion of pairs' (dvandvamoha) arisen from them is the reversal (viparyaya) regarding the pleasant and unpleasant, true and untrue, eternal and non-eternal, and Self and non-Self—taking the form of thinking the unpleasant to be pleasant, or the pleasant to be unpleasant; by that.

'O Bharata'—descendant of Bharata; all beings 'in creation' (sarge)—meaning regarding the subject of creation—go to 'delusion' (moha)—non-discrimination; O Parantapa.

The sentiment is this: He who indeed knows the material cause and the true nature of creation in reality, he, being a knower of Brahman, knows the past etc. because of being omniscient. And regarding creation, everyone has delusion—due to the superimposition of pleasantness on the unpleasant woman etc.; due to the superimposition of reality on the unreal world-appearance; due to the superimposition of unreality on the true unattached nature of the Self; due to the superimposition of eternality on the non-eternal heaven etc.; and due to the superimposition of Selfhood on the non-Self body etc.

Therefore, due to this error, the knowledge of creation is obstructed, and thereby, omniscience does not arise for people like us.

Thus indeed: By the delusion known as 'pairs' (dvandva) like cold and heat, arisen from desire and hatred, all beings go to bewilderment 'at creation' (sarge)—at the very time of birth.

This is what is meant: In the pairs like pleasure and pain which are constituted of the Gunas, regarding whichever objects desire and hatred—attachment and aversion—were practiced in previous births; by the latent impression (vāsanā) of that, again at the very time of birth, that very thing known as 'pairs' presents itself as the object of desire and hatred and becomes the deluder of beings. By that delusion, all beings fall into bewilderment; they become of the nature of having desire and hatred for those objects, and not of the nature of finding pleasure and pain in union with and separation from Me.

The Wise one (Jñānī), however, is of the nature of finding pleasure and pain solely in union with and separation from Me; [but] no being is born possessing that nature [of the Jñānī].

Thus, the ignorance of the Supreme Lord on the part of Jivas due to being objects of Maya has been stated. He states the cause for the firmness of that very ignorance with 'Arisen from desire and hatred' (icchā-dveṣa-samutthena).

'That which is created' is Sarga; 'at creation' (sarge) means when the gross body arises. Desire for what is favorable to it [the body] and hatred for what is unfavorable to it; the 'delusion'—loss of discrimination—caused by pairs like cold-heat, pleasure-pain, etc., which is 'well-risen' (samuttha) from those two; by that, all beings attain 'bewilderment' (saṃmoham)—meaning a very deep absorption/identification (abhiniveśa) thinking 'I alone am happy, I alone am sad.'

Therefore, due to the absence of knowledge of Me, they do not know Me; this is the sentiment.

Thus, to show the rareness of the Wise (Jnani), the cause of ignorance of God common to all beings existing in three times is stated by the verse "Iccha" (Desire); with this intention he says "Tatha hi" (For thus). He shows the word-meaning and sentence-meaning—with "Icchadveshabhyam" (By desire and hatred).

"Arises from desire and hatred"—thus "Icchadveshasamutthah" (Born of desire and hatred). (Objection) "Now, at the very time of birth, desire and hatred are not possible due to absence of cause; or if possible, why shouldn't they be regarding God? And the arising of cold, heat etc. is not merely by desire and hatred, because that depends on its own causes like winter, summer etc. And how can 'Dvandva' (Pair) be the meaning of the word 'Moha' (Delusion)? 'They go from delusion to delusion'—thus there would be the contingency of self-dependence (Atmashraya) etc. Desire and hatred alone are grasped by the word Dvandva; therefore 'Delusion caused by Dvandva is Dvandvamoha' etc.—such interpretation by others is also bad due to repetition etc. By this, 'The obsession May I have happiness, may I not have sorrow is Dvandvamoha'—is also weakly stated"—anticipating such doubts, he says "Etaduktam bhavati" (This is what is said).

There is a cause named 'Vasana of other births'; and since Vasana has as its object the nature of its own cause (past experience), there is no contingency of desire and hatred being regarding union and separation with God. And "Utthana" (Rising/Origin) is merely the appearance as the object of desire and hatred. The usage of the word "Moha" for "Dvandva" is by derivation in the sense of Instrument (Karana - that by which one is deluded). And in the cause of delusion generating delusion, there is no self-dependence etc.; this is the purport. "The idea of enjoyability in the non-enjoyable, and the idea of hate-worthiness in the non-hateful" is "Sammoha" (Delusion) here; with this intention he says "Tadvishaya" (Regarding that).

He shows the abandonment of the directly obtained object (God) of desire and hatred due to the force of such delusion—with "Na mat-samshlesha" (Not My union). To reveal the contrast, he shows the extremely rare Jnani who has desire and hatred regarding the proper object—with "Jnani tu" (But the Jnani). "The Jnani is supreme single-minded, his life depends on Him; his sole happiness and sorrow are His union and separation; his mind is on Him alone" (Gitarthasangraha 27)—this is the summary. He shows that very contrast as being birth-right (innate) to beings—with "Na tat" (Not that).

एक अत्यन्त वैज्ञानिक एवं सूक्ष्म दार्शनिक सत्य को इस श्लोक में सूचित किया गया है। इस तथ्य का वर्णन करने में कि क्यों और कैसे यह जीव आत्मा के शुद्ध स्वरूप को नहीं जान पाता है भगवान् श्रीकृष्ण मूलभूत उन सिद्धांतों को बताते हैं जो आधुनिक जीवशास्त्रियों ने जीव के विकास के सम्बन्ध में शोध करके प्रस्तुत किये हैं।आत्मसुरक्षा की सर्वाधिक प्रबल स्वाभाविक प्रवृत्ति के वशीभूत मनुष्य जगत् में जीने का प्रयत्न करता है। सुरक्षा की यह प्रवृत्ति बुद्धि में उन वस्तुओं की इचछाओं के रूप में व्यक्त होती है जिनके द्वारा मनुष्य अपने सांसारिक जीवन को सुखी और समृद्ध बनाने की अपेक्षा रखता है।प्रिय वस्तु को प्राप्त करने की अभिलाषा को इच्छा कहते हैं। यदि कोई वस्तु या व्यक्ति इस इच्छापूर्ति में बाधक बनता है तो उसकी ओर मन की प्रतिक्रिया द्वेष या क्रोध के रूप में व्यक्त होती है। इच्छा और द्वेष की दो शक्तियों के बीच होने वाले शक्ति परीक्षण में दुर्भाग्यशाली जीव छिन्नभिन्न होकर मरणासन्न व्यक्ति की असह्य पीड़ा को भोगता है। स्वाभाविक ही ऐसा व्यक्ति सदा प्रिय की ओर प्रवृत्ति और द्वेष की ओर से निवृत्ति में व्यस्त रहता है। शीघ्र ही वह व्यक्ति अत्याधिक व्यस्त और पूर्णतया भ्रमित होकर थक जाता है। मन में उत्पन्न होने वाले विक्षेप दिनप्रतिदिन बढ़ते हुए अशान्ति की वृद्धि करते हैं। इन्हीं विक्षेपों के आवरण के फलस्वरूप मनुष्य को अपने सत्यस्वरूप का दर्शन नहीं हो पाता।अत आत्मा की अपरोक्षानुभूति का एकमात्र उपाय है मन को संयमित करके उसके विक्षेपों पर पूर्ण विजय प्राप्त करना। विश्व के सभी धर्मों में जो क्रिया प्रधान भावना प्रधान या विचार प्रधान आध्यात्मिक साधनाएं बतायी जाती हैं उन सबका प्रयोजन केवल मन को पूर्णतया शान्त करने का ही है। परम शान्ति का क्षण ही आत्मानुभूति आत्मप्रकाश और आत्ममिलन का क्षण होता है।परन्तु दुर्भाग्य है कि प्राणीमात्र उत्पत्ति काल में ही संमोह को प्राप्त होते हैं दैवी करुणा से भरे स्वर में भगवान् श्रीकृष्ण का यह कथन है। दुखपूर्ण प्रारब्ध को मनुष्य का यह कोई नैराश्यपूर्ण समर्पण नहीं है कि जिससे मुक्ति पाने में वह जन्म से ही अशक्त बना दिया गया हो। ईसाई धर्म के समान कृष्ण धर्म किसी व्यक्ति को पाप का पुत्र नहीं मानता। यमुना कुञ्ज विहारी दुर्दम्य आशावादी आशा के संदेशवाहक जगद्गुरु भगवान् श्रीकृष्ण यहाँ मात्र दार्शनिक सत्य को ही व्यक्त कर रहे हैं कि कोई भी व्यक्ति किसी देह विशेष और उपलब्ध वातावरण में जन्म लेने की त्रासदी अपनी अतृप्त वासनाओं और प्रच्छन्न कामनाओं की परितृप्ति के लिए स्वयं ही निर्माण करता है।इस मोह जाल से मुक्ति पाना और सम्यक् ज्ञान को प्राप्त करना जीवन का पावन लक्ष्य है। गीता भगवान् द्वारा विरचित काव्य है जो विपरीत ज्ञान में फंसे लोगों को भ्रमजाल से निकालकर पूर्णानन्द में विहार कराता है।सत्य के साधकों के गुण दर्शाने के लिए भगवान् आगे कहते हैं

Do not actions being performed grant liberation at the time of dissolution (Pralaya)? Otherwise, why does the Great Dissolution occur?

Desire and hatred are the 'Pairs' (Dvandva); the delusion born of them is 'Delusion of Pairs' (Dvandvamoha); by that [they are deluded]

Having stated Yogamāyā as the cause for the obstruction of the special knowledge of the Reality of the Lord, He now states 'another cause' (hetvantaram): the intense attachment to enjoyment preceded by excessive identification with the aggregate of the body and senses. Due to the delusion (moha) arising from desires and aversions—which are born from favorable and unfavorable objects—and caused by the dualities such as cold and heat, pleasure and pain, all beings, upon the creation (sarge), that is, upon the manifestation of the gross body, fall into delusion (sammoham), meaning the incapacity for discrimination, such as 'I am happy,' 'I am miserable,' and so forth, which is a perversion of reality.

The import of the two addresses, "O Bhārata, O Scorcher of Foes" (he bhārata he parantapa), is that the enemy called the delusion of dualities will not be able to overcome you, because of the greatness of your lineage and your inherent power.

Indeed, there is no being that is free from desire and aversion, nor is the knowledge of external objects possible for one who is tormented by them, let alone the knowledge of the Self. Therefore, because their internal faculty (mind) is agitated by attachment and aversion, all beings do not know Me, the Supreme Lord who is their own Self. Thus, they do not worship Me, even though I am worthy of worship.

Then, how does Maya delude them regarding the knowledge of You? In response, He says, 'Iccha' (desire).

After creation, that is, after coming into existence, all beings, O Bharata, the descendant of devotees, attain delusion by the delusion of dualities, which is in the form of happiness and distress, and which arises properly from desire (Iccha) for desired objects and aversion (Dvesha) for objects contrary to them.

By the address 'Bharata,' it is indicated that only a few devotees, like Bharata, do not experience delusion.

The intent here is that those who are created for My sport or service should only contemplate the happiness and distress resulting from union with Me and separation from Me, and not their own self-contemplation, because Maya deludes them due to their unsuitability for the service of the Lord.

Arisen from desire and hatred (icchā-dveṣa-samutthena): Desire and hatred are 'desire-hatred'; that which rises up from them is 'arisen from desire and hatred'; by that—by the one arisen from desire and hatred. 'By what?'—expecting this specification, He says this: 'By the delusion of the pairs' (dvandva-mohena); delusion caused by the pairs is 'delusion of pairs'; by that. Those very desire and hatred, mutually opposed like heat and cold, having pleasure, pain, and their causes as objects, and connecting with all beings at the appropriate times, are expressed by the word 'Pairs' (dvandva).

Regarding that, when desire and hatred gain strength (become active) through the attainment of pleasure, pain, or their causes, then, by bringing the intelligence of all beings under their control, they generate 'delusion'—the cause of obstruction to the rise of knowledge regarding the Absolute Reality of the Self. For indeed, knowledge regarding the true nature of things does not arise even regarding external objects for one whose mind is subjugated by the defects of desire and hatred; what then to speak of the fact that knowledge regarding the Inner Self—where there are many obstacles—does not arise for the bewildered one whose intellect is possessed by those two?

Therefore, by that delusion of pairs arisen from desire and hatred, 'O Bharata'—born in the lineage of Bharata; 'all beings' (sarva-bhūtāni); are deluded; 'to bewilderment' (saṃmoham)—to state of extreme confusion; 'at creation' (sarge)—at birth, at the time of origin—'they go' (yānti), meaning they attain, O Parantapa. The intention is that all beings, being born, are born indeed subject to delusion. Since this is so, therefore all beings, having their wisdom obstructed by that delusion of pairs and being deluded, do not know Me who am their very Self; and for that very reason, they do not worship Me with the attitude of the Self.

(Introduction to next verse): Who, then, are those who, becoming free from this delusion of pairs, knowing You, worship You with the attitude of the Self in accordance with the scriptures?—To show this expected meaning, it is stated...

Moreover, this delusion is not recent, but is indeed ancient (primordial), intended for creation; He states this with 'Desire' (icchā), etc.

The attachment and aversion created by the Lord (or by Nature) which are established regarding the object of each sense; the generation of which (delusion) occurs from those two which are the causes of sin—by such a 'delusion caused by pairs' acting as the cause; 'all beings'—transmigrating souls denoted by the word 'Perishable' (kṣara)—at 'creation' (sarge) itself, attain 'bewilderment' (saṃmoham)—which is the cause of the cycle of birth and death and is the fear born of ignorance of the Lord's true nature; meaning, they fall into the midst of the flow of Gunas.

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.

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:

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.