इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत। सर्वभूतानि संमोहं सर्गे यान्ति परन्तप।।7.27।।
icchadvesasamuttthena dvandvamohen bhArata sarvabhUtAni sammohaM sarge yAnti paramtapa
Translation
O descendant of Bharata, desire and aversion arise from illusion; O conqueror of enemies, all living beings go into delusion at the time of birth.
Word Meanings
icchā — desire; dveṣa — aversion; samutthena — arisen from; dvandva — duality; moha — illusion; bhārata — O scion of Bharata; sarva — all; bhūtāni — living entities; sammoham — delusion; sarge — at birth; yānti — go; param‑tapa — O conqueror of enemies
Understanding the Verse
In this verse Krishna points to the root cause of the material world’s suffering: the twin forces of desire (icchā) and aversion (dveṣa). These twin impulses are not random; they are generated by the subtle veil of illusion (moha) that clouds the intellect. When a being is drawn by desire towards pleasurable experiences and simultaneously repelled by aversion from painful ones, the mind becomes fragmented, creating a dualistic outlook (dvandva). This duality prevents the soul from perceiving the underlying unity of all existence.
The term ‘sammoham’ (delusion) signifies a state in which the true nature of the self is obscured. According to Krishna, every soul, at the moment of birth (sarga), is engulfed by this delusion. The birth process is not merely a physical event; it is the entry point into the material arena where the senses are activated and the mind is subjected to the endless play of desire and aversion. Consequently, all beings (sarva‑bhūtāni) are born already entangled in this web of ignorance.
Krishna addresses Arjuna as ‘parantapa’ – the destroyer of enemies – reminding him that the real enemy is not an external army but the internal forces that bind the mind to the material world. By recognizing that desire and aversion are products of illusion, the aspirant can begin to disidentify from them. This awareness is the first step toward transcending the cycle of birth and death (samsara).
The verse also subtly hints at the remedy: the removal of doubt (as discussed in earlier verses of Chapter 7) and the cultivation of true knowledge (jñāna). When the intellect sees through the veil of moha, the pull of icchā and the push of dveṣa lose their power, and the soul can rest in its original pure consciousness. Thus, the verse serves both as a diagnosis of the human condition and a pointer toward the spiritual cure – the realization of the Self beyond duality.
For practitioners, this teaching encourages regular self‑inquiry (ātma‑vichāra) and the practice of detachment (vairāgya). By observing the arising of desire and aversion without acting on them, one gradually weakens the influence of delusion. Over time, this disciplined observation leads to a steady mind (sthiratva) that can abide in the knowledge of the Supreme, free from the turbulence caused by the dualities of the material world.
