Shloka 27

Rāja-Vidyā Rāja-Guhya Yoga (राजविद्या राजगुह्य योग) — The Yoga of Royal Knowledge and Royal Secret

Devanagari script

इच्छाद्वेषसमुत्थेन द्वन्द्रमोहेन भारत । सर्वभूतानि सम्मोहं सर्गे यान्ति परंतप,क्योंकि हे भरतवंशी अर्जुन! संसारमें इच्छा और द्वेषसे उत्पन्न सुख-दु:खादि द्वन्द्धरूप मोहसे* सम्पूर्ण प्राणी अत्यन्त अज्ञताको प्राप्त हो रहे हैं

Transliteration

icchādveṣasamutthena dvandvamohena bhārata | sarvabhūtāni sammohaṁ sarge yānti parantapa ||

Translation

О Арджуна, потомок Бхараты! Из-за омрачения, рождаемого парой противоположностей—возникающих из желания и отвращения, как удовольствие и боль,—все существа в самый миг своего появления в мире впадают в глубокое заблуждение. Эта смута связывает их ошибочным суждением и страданием, затмевая верное различение и нравственную ясность.

Word by Word

• इच्छा-द्वेष-समुत्थेन: arisen from desire and hatred (by that)
• इच्छा-द्वेष-समुत्थेन: Karana
• Type: Adjective
• Root: इच्छा-द्वेष-समुत्थ (प्रातिपदिक)
• Form: Neuter, Instrumental, Singular

• द्वन्द्व-मोहेन: by delusion in the form of pairs of opposites
• द्वन्द्व-मोहेन: Karana
• Type: Noun
• Root: द्वन्द्व-मोह (प्रातिपदिक)
• Form: Masculine, Instrumental, Singular

• भारत: O Bharata
• Type: Noun
• Root: भारत (प्रातिपदिक)
• Form: Masculine, Vocative, Singular

• सर्व-भूतानि: all beings
• सर्व-भूतानि: Karta
• Type: Noun
• Root: सर्व-भूत (प्रातिपदिक)
• Form: Neuter, Nominative, Plural

• सम्मोहम्: to delusion, bewilderment
• सम्मोहम्: Karma
• Type: Noun
• Root: सम्मोह (प्रातिपदिक)
• Form: Masculine, Accusative, Singular

• सर्गे: in creation, in the world-process
• सर्गे: Adhikarana
• Type: Noun
• Root: सर्ग (प्रातिपदिक)
• Form: Masculine, Locative, Singular

• यान्ति: go, attain
• Type: Verb
• Root: या (धातु)
• Form: Present (Lat), Third, Plural

• परंतप: O scorcher of foes
• Type: Noun
• Root: परंतप (प्रातिपदिक)
• Form: Masculine, Vocative, Singular

Speaker

अजुन उवाच

Characters & Entities

• Arjuna
• Bhārata (epithet)
• Parantapa (epithet)

Educational Q&A

What is the core teaching?

The verse identifies the psychological root of bondage: desire (icchā) and aversion (dveṣa) generate the experience of dualities (dvandva), which in turn produces delusion (moha). This delusion clouds discernment, causing beings to misread reality and pursue harmful or shortsighted choices instead of dharmic clarity.

What is happening in the narrative?

Within the Gītā dialogue set on the battlefield, Arjuna addresses Kṛṣṇa using heroic epithets and reflects on why beings become confused. He points to the universal condition of embodied life: from the outset of creation/birth, beings are caught in desire–aversion and the resulting dualistic thinking, which leads to pervasive bewilderment.