B.G 7.27
इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत। सर्वभूतानि संमोहं सर्गे यान्ति परन्तप ॥२७॥
icchādveṣasamutthena dvandvamohena bhārata। sarvabhūtāni saṁmohaṁ sarge yānti parantapa ॥27॥
[इच्छा द्वेष समुत्थेन द्वन्द्व मोहेन भारत। सर्व भूतानि संमोहं सर्गे यान्ति परन्तप॥
इच्छा (icchā) - desire; द्वेष (dveṣa) - aversion; समुत्थेन (samutthena) - arisen from; द्वन्द्व (dvandva) - duality; मोहेन (mohena) - by delusion; भारत (bhārata) - O descendant of Bharata (Arjuna); सर्व (sarva) - all; भूतानि (bhūtāni) - beings; संमोहं (saṁmoham) - complete delusion; सर्गे (sarge) - at the time of creation; यान्ति (yānti) - go into; परन्तप (parantapa) - O chastiser of foes (Arjuna);]
O Bharata, Arise from desire and aversion caused by the delusion of duality. O chastiser of foes, all beings are subject to intense delusion from the time of creation.
Gīta Bhāshya 7.27
'dvandva-moha' - delusion of experienced topics and objects caused by pleasure and pain; 'sarge' - time from the beginning of creation; Along with the corporeal body comes the desire and other defects. However, previously there was only ignorance.
द्वन्द्वमोहेन सुखदुःखादिविषयमोहेन। इच्छाद्वेषयोः प्रवृद्धयोः न हि किञ्चित् ज्ञातुं शक्यम्। कारणान्तरम् एतत्। सर्गे सर्गकालं आरभ्यैव। शरीरे हि सति इच्छादयः। पूर्वं तु अज्ञानमात्रम् ॥२७॥
dvandvamohena sukhaduḥkhādiviṣayamohena। icchādveṣayoḥ pravr̥ddhayoḥ na hi kiñcit jñātuṁ śakyam। kāraṇāntaram etat। sarge sargakālaṁ ārabhyaiva। śarīre hi sati icchādayaḥ। pūrvaṁ tu ajñānamātram ॥27॥
[द्वन्द्व (dvandva) - duality; मोहेन (mohena) - by delusion; सुख (sukha) - pleasure; दुःख (duḥkha) - pain; आदि (ādi) - and so on; विषय (viṣaya) - objects (of experience) and topics; मोहेन (mohena) - by delusion; इच्छा (icchā) - desire; द्वेषयोः (dveṣayoḥ) - and aversion; प्रवृद्धयोः (pravṛddhayoḥ) - when they are intensified; न (na) - not; हि (hi) - indeed; किञ्चित् (kiñcit) - anything; ज्ञातुं (jñātuṁ) - to know; शक्यम् (śakyam) - is possible; कारण (kāraṇa) - cause; अन्तरम् (antaram) - other; एतत् (etat) - this; सर्गे (sarge) - The word 'sarge' refers to; सर्ग-कालम् (sarga-kālam) - creation time; आरभ्य (ārabhya) - beginning from; शरीरे (śarīre) - from the body; हि (hi) - indeed; सति (sati) - along with; इच्छा-आदयः (icchā-ādayaḥ) - desires, etc.; पूर्वम् (pūrvam) - earlier; तु (tu) - but; अज्ञान-मात्रम् (ajñāna-mātram) - mere ignorance;]
The word 'dvandva-moha' i.e. delusion caused by duality, refers to the delusion of experienced topics and objects caused by pleasure and pain. Because of tendencies driven by desire and aversion, it becomes impossible to know anything. This is another cause. The word 'sarge' refers to the time from the beginning of creation. Along with the corporeal body comes the desire and other defects. Previously, however, there was only ignorance.
Gīta Tātparya 7.27
The confusion regarding the distinction between the individual soul (jīva) and the Supreme Lord (Īśvara) is 'dvandva'. The delusion on this topic constitutes 'dvandva-mohaḥ'. 'sarge' - the moment of creation. Meaning of words are substantiated through testimonials from Mahabharata and Agni Purana.
द्वन्द्वमोहो मिथ्याज्ञानम्।
dvandvamoho mithyājñānam।
[द्वन्द्व (dvandva) - duality (of opposites, such as pleasure and pain); मोः (mohaḥ) - delusion; मिथ्या (mithyā) - false; ज्ञानम् (jñānam) - knowledge;]
The word 'dvandvamoha' i.e. delusion caused by duality, refers to false knowledge.
"तमस्तु शार्वरं विद्यात् मोहश्चैव विपर्ययः।"
"tamastu śārvaraṁ vidyāt mohaścaiva viparyayaḥ।"
[तमः (tamaḥ) - darkness (ignorance); तु (tu) - but; शार्वरम् (śārvaram) - nightly; related to obscurity or ignorance; विद्यात् (vidyāt) - one should know; मोहः (mohaḥ) - delusion; च (ca) - and; एव (eva) - indeed; विपर्ययः (viparyayaḥ) - misconception; inversion of reality;]
"Darkness (ignorance) should be understood as nightly (obscure), and is also known as 'mohaḥ' (delusion), and 'viparyayaḥ' (misconception or inversion of reality)."
इति भारते।
iti bhārate।
[इति (iti) - thus; भारत (bhārate) - in the epic Mahabharata;]
-stated thus in the epic Mahabharata.
जीवेश्वरादिकं द्वन्द्वम्। तद्विषयो मोहः द्वन्द्वमोहः। सम्मोहः तदाग्रहः।
jīveśvarādikaṁ dvandvam। tadviṣayo mohaḥ dvandvamohaḥ। sammohaḥ tadāgrahaḥ।
[जीव (jīva) - the individual soul; ईश्वर (īśvara) - the Supreme Lord; आदिकम् (ādikam) - and so on; द्वन्द्वम् (dvandvam) - duality; तत् (tat) - that; विषयः (viṣayaḥ) - related to or the subject of; मोः (mohaḥ) - delusion; द्वन्द्व-मोहः (dvandva-mohaḥ) - delusion regarding duality; सम्मोहः (sammohah) - complete delusion; तत् (tat) - that; आग्रहः (āgrahaḥ) - insistence, clinging or attachment;]
The confusion regarding the distinction between the individual soul (jīva) and the Supreme Lord (Īśvara) is 'dvandva'. The delusion on this topic constitutes 'dvandva-mohaḥ' i.e. delusion regarding duality. The word 'sammohah', i.e. complete delusion, is the insistence or clinging to that confusion.
"तदाग्रहो महामोहः तामिस्रः क्रोध उच्यते।"
"tadāgraho mahāmohaḥ tāmisraḥ krodha ucyate।"
[तत् (tat) - that; आग्रहः (āgrahaḥ) - insistence; महा (mahā) - great; मोहः (mohaḥ) - delusion; तामिस्रः (tāmisraḥ) - darkness; intense ignorance; क्रोधः (krodhaḥ) - anger; उच्यते (ucyate) - is called;]
"The insistence on such delusion is called 'mahā-moha', and the anger caused by such great delusion is referred to as 'tāmisra', i.e. darkness."
इत्युक्तत्वात्।
ityuktatvāt।
[इति (iti) - thus; उक्त (ukta) - stated, said; त्वात् (tvāt) - because of; due to;]
- stated thus (in Mahabharata).
सर्गे सर्गकाले एव।
sarge sargakāle eva।
[सर्गे (sarge) - at the time of creation; सर्ग-काल (sarga-kāla) - the period or moment of creation; एव (eva) - indeed; specifically;]
The word 'sarge' indeed refers to the moment of creation.
"जीवधर्मानीश्वरे तु यो जीवेषु ऐश्वरानपि। विद्याज्जीवेश्वरैक्यं वा द्वन्द्वमोही स उच्यते॥"
"jīvadharmānīśvare tu yo jīveṣu aiśvarānapi। vidyājjīveśvaraikyaṁ vā dvandvamohī sa ucyate॥"
[जीव (jīva) - the individual soul; धर्मान् (dharmān) - qualities or attributes; ईश्वरे (īśvare) - in the Supreme Lord; तु (tu) - but; यः (yaḥ) - who; जीवेषु (jīveṣu) - in the individual souls; ऐश्वरान् (aiśvarān) - divine or lordly qualities; अपि (api) - also; विद्यात् (vidyāt) - considers or knows; जीव (jīva) - the individual soul; ईश्वर (īśvara) - the Supreme Lord; ऐक्यम् (aikyam) - oneness or unity; वा (vā) - or; द्वन्द्व (dvandva) - duality; मोही (mohī) - deluded one; सः (saḥ) - he; उच्यते (ucyate) - is called;]
"One who attributes the qualities of the individual soul (jīva) to the Supreme Lord (Īśvara) or divine qualities to the individual soul, or considers the unity of the individual soul and the Supreme Lord, is called 'dvandva-mohī' i.e. deluded by duality."
इत्याग्नेये ॥२७॥
ityāgneye ॥27॥
[इति (iti) - thus; आग्नेये (āgneye) - from the Agni Purana; ]
- stated thus in Agni Purana.
