इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत | सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप
icchādveṣasamutthena dvandvamohena bhārata . sarvabhūtāni sammohaṃ sarge yānti parantapa
婆羅多後裔啊，摧敵者啊，由於從愛憎中生起的二元對立之迷惑，一切眾生在出生時便陷入迷惘。
O scion of the Bharata dynasty, O destroyer of foes, due to the delusion of duality arising from likes and dislikes, all creatures become bewildered at the time of their birth.
有樂之處便有「Raga」（執著），有苦之處便有「Dvesha」（厭惡）。人類有保存身體的本能。人渴望獲得有助於身體保存的物體，並希望擺脫那些給身體和心靈帶來痛苦的物體。由於二元對立所造成的迷惑，慾望和厭惡隨之而生，使人無法認識事物的本來面目，即使是這個感官經驗的外在宇宙亦然。更不用說，一個被慾望和厭惡所淹沒的智者，不可能產生對內在「Atman」（真我）的超驗知識。「Raga」（吸引）和「Dvesha」（排斥）、樂與苦、冷與熱、幸福與痛苦、喜悅與悲傷、成功與失敗、責備與讚揚、榮譽與恥辱，皆是「Dvandvas」（二元對立）。慾望和厭惡（或吸引和排斥）在所有眾生中引起迷惑，並成為「Atman」（真我）知識覺醒的障礙。智力被二元對立所造成的迷惑所遮蔽的人，無法領悟「我即是真我」。因此，他不會將我視為「Atman」（真我）來崇拜。受「Raga-Dvesha」（愛憎）影響的人會失去辨別力。他希望愉悅的事物永遠持續，而令人不快的事物立即消失。這怎麼可能呢？受時間、空間和因果條件限制的事物終將消逝。現在令人愉快的事物，過一段時間後也會變得令人不快。心靈總是波動不定，它渴望變化，並厭惡單調。
Where there is pleasure there is Raga or attachment where there is pain there is Dvesha or aversion. There is the instinct in man to preserve his body. Man wishes to attain those objects which help the preservation of the body. He wishes to get rid of those objects which give pain to the body and the mind. On account of delusion caused by the pairs of opposites? desire and aversion spring up and man cannot get the knowledge of the things as they are? even of this external universe of senseexperience and it needs no saying that in a man whose intellect is overwhelmed by desire and aversion there cannot arise the transcendental knowledge of the innermost Self.Raga (attraction) and Dvesha (repulsion)? pleasure and pain? heat and cold? happiness and misery? joy and sorrow? success and failure? censure and priase? honour and dishonour are the Dvandvas or the pairs of opposites. Desire and aversion (or attraction and repulsion) induce delusion in all beings and serve as obstacles to the dawn of the knowledge of the Self.He whose intellect is obscured by the delusion caused by the pairs of opposites is not able to realise I am the Self. Therefore he does not adore Me as the Self.He who is a victim of RagaDvesha loses the power of discrimination. He wishes that pleasant objects should last for ever and that disagreeable or unpleasant objects should disappear immediately. How could this be Objects that are conditioned in time? space and causation will perish. That which is agreeable and pleasant now will become disagreeable and unpleasant after some time. The mind is ever fluctuating. It demands variety and gets disgusted with monotony.