अध्याय ७
II श्रीराम जय राम जय जय राम II
तरि तेचि आतां थोडीसी I गोठी सांगिजेल परियेंसी I जैं अहंकारा तनूंसीं I वालभ पडिलें II 165 II
तेथ इच्छा हे कुमारी जाली I मग ते कामाचिया तारुण्या आली I तेथ द्वेषेंसीं मांडिली I वराडिक II 166 II
तया दोघांस्तव जन्मला I ऐसा द्वंद्व मोह जाला I मग तो आजेयानें वाढविला I अहंकारें II 167 II
जो धृतीसि सदां प्रतिकूळु I नियमाही नागवे सळु I आशारसें दोंदिलु I जाला सांता II 168 II
असंतुष्टीचिया मदिरा I मत्त होवोनि धनुर्धरा I विषयाचें बोवरां I विकृतीसीं II 169 II
तेणें भावशुद्धीचिया वाटे I विखुरले विकल्पाचे कांटे I मग चिरिले अव्हांटे I अप्रवृत्तीचे II 170 II
तेणें भूतें भांबावलीं I म्हणोनि संसाराचिया आडवामाजीं पडिलीं I मग महादु:खाच्या घेतलीं I दांडेवरी II 171 II
"Daughter desire was born from love of "I" Consciousness and body. When she entered youth, she got married to ill-will. This wedlock gave birth to the son 'dvandva-moha', the delusion arising from the duality of experiences, primarily desire and aversion. It signifies being caught in the cycle of attachment to pleasure and repulsion from pain etc. 'Dvandva' translates to duality, meaning opposing forces or experiences like pleasure and pain, gain and loss, success and failure.
'Moha' means delusion, attachment, or ignorance, referring to the inability to see reality clearly and being swayed by emotions. 'Dvandva Moha' was reared by his grandfather "I" Consciousness. He had enmity with courage of the mind, the mental fortitude. The uncontrollable desires filled him with arrogance. Intoxicated by the discontent he became slave to the senses and remained engrossed day and night in sense entanglements. He then scattered thorns of Sankalpa-Vikalpa. Sankalpa-Vikalpa are the duality of thought, where 'Sankalpa' represents intention, resolve, or determination, and 'Vikalpa' represents doubt, uncertainty, or indecision. This duality is a fundamental aspect of the mind's activity, constantly oscillating between making choices and rejecting them. He then cleared the way for forbidden or prohibited actions and ethics, often considered detrimental to individual and societal well-being. These are actions that are not aligned with dharma (righteousness) and can lead to negative consequences, both in the present and future. In this way the state of beings caught in the web of dvandva moha tread Sansar, the challenging journey of worldly existence, often described as a forest filled with obstacles, such as difficult situations, attachments, and the illusion of the world, which lead to suffering.
II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II