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CH 7, Verse 27

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Chapter 7

Verse 27

 

Ichchhaa-dveshha-samutthena dvandva-mohena Bhaarata /

sarva-bhuutaani sammoham sarge yaanti para.ntapa //

 

O Descendant of Bharata, by the delusion of the pairs

of opposites caused by desire and aversion, all beings

are deluded at birth, O scorcher of foes.

 

LESSONS FROM BHAGAVAD GITA – 76

As taught by Parama Pujya Sri Swamiji

Compiled by: Swami Dattananda

Bhaktimala, February 2000

 

"O Descendant of Bharata, by the delusion of the pairs

of opposites caused by desire and aversion, all beings

are deluded at birth, O scorcher of foes."

 

In this verse, the Lord gives the reason for the

inability of the people to recognize Him and His

greatness.

 

The mind always oscillates between likes and dislikes.

When a man gets a thing, he either likes or dislikes.

If he gets a thing that he likes, he feels happy. But

as soon as he loses it, he is pained. Pleasure is

definitely followed by pain. After long experience of

suffering, hard blows of misery, man discovers that

pleasure cannot exist without pain. Then he turns his

mind within, towards his own Self. There he finds

peace and happiness.

 

But knowledge of the Self is hard to gain if one’s

intellect is in the grip of delusion. Dualities like

pleasure and pain, heat and cold etc., are the causes

of all delusion. These dualities are born of

attraction and aversion (Raga and Dvesha.) If a man is

not attracted by an object, there cannot be any pain

from non-possession of that object. Nor can there be

any hatred against those who put obstacles in the way

of possessing that object. Therefore, only when a man

is free from attraction and aversion he can be free

from the dualities like pleasure and pain, heat and

cold etc.

 

But everyone is subject to this delusion at his very

birth itself. With knowledge impeded by this inborn

delusion, all beings are overcome by confusion and

fail to know their Self, the seat of all happiness and

Bliss. One whose mind is subject to this dualistic

delusion cannot have right knowledge of even worldly

objects, far less can such a mind grasp the knowledge

of the Inner Self.

 

 

 

 

 

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