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

Transliteration

icchādveṣasamutthena dvandvamohena bhārata | sarvabhūtāni sammohaṁ sarge yānti parantapa ||

Translation

婆罗多之裔阿周那啊！由于由欲与憎所生的对待二相之迷妄——如乐与苦等——一切众生在投生之时便陷入深重迷乱。此迷乱系缚其心，使其误判而受苦，遮蔽正见与道德之明澈。

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.